The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 eBook

This eBook from the Gutenberg Project consists of approximately 1,319 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.

SECTION XXI

“The Brahmana said, ’In this connection is cited the following ancient story.  Do thou understand, of what kind the institution is of the ten Hotris (sacrificing priests).  The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the genital organ, the lower duct, and speech,—­these, O beautiful one, are the ten sacrificing priests.  Sound and touch, colour and taste, scent, speech, action, motion, and the discharge of vital seed, of urine and of excreta, are the ten libations.  The points of the compass, Quarters, Wind, Sun, Moon, Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,—­these, O beautiful one, are the ten (sacrificial) fires.  The ten organs (of knowledge and action) are the sacrificing priests.  The libations, O beautiful one, are ten.  The objects of the senses are the fuel that are cast into these ten fires,[54] as also the mind, which is the ladle, and the wealth (viz., the good and bad acts of the sacrificer).  What remains is the pure, highest knowledge.  We have heard that all this universe was well differentiated (from Knowledge).  All objects of knowledge are Mind.  Knowledge only perceives (i.e., discovers the Mind without being attached to it).  The knower (or Jiva), encased in subtle form, lives within the gross body that is produced by the vital seed.  The bearer of the body is the Garhapatya fire.  From that is produced another.  Mind is the Ahavaniya fire.  Into it is poured the oblation.  From that was produced the Veda (or Word); (then was born Mind); Mind (desirous of creation) sets itself on the Veda (or the Word).  Their arises form (or colour) undistinguished by particular colours.  It runs towards the Mind.’"[55]

“The Brahmana’s wife said, ’Why did Word first arise and why did Mind arise afterwards, seeing that Word starts into existence after having been thought upon by Mind?  Upon that authority can it be said that Mati (Prana) takes refuge in Mind.  Why, again, in dreamless slumber, though separated from Mind, does not Prana apprehend (all objects)?  What is that which restrains it then?’"[56]

“The Brahmana said, ’The Apana breath, becoming the lord (i.e., bringing the Prana under its control), in consequence of such lordship over it, makes it identical with itself.  That restrained motion of the Prana breath (which for the time becomes identical with that of the Apana) has been said to be the motion of the mind.  Hence the mind is dependent upon Prana, not Prana upon the mind.  Therefore, in dreamless slumber, upon the disappearance of mind, Prana does not disappear.  But since thou askest me a question about word and mind, I shall, therefore, relate to thee a discourse between them.  Both Word and Mind, repairing to the Soul of matter,[57] asked him,—­Do thou say who amongst us is superior.  Do thou, O puissant one, dispel our doubt.—­On that occasion, the holy one made this answer.—­The mind undoubtedly (is superior).  Unto him Word said,—­’I yield to thee the fruition of all thy desires!’[58]

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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