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2.
1
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ ।
भगवन् कत्येव देवाः प्रचां दिधारयन्ते कतर एतत्
प्रकशयन्ते कः पुनरेषां वरिष्ठ इति ॥१॥
- Next a scion of the line of Bhrigu, born in Vidarbha, asked him, "Sir, how many in fact are the deities that sustain a creature? Which among them exhibit this glory? Which again is the chief among them?" (Ⅰ) - Next Bhârgava of Vidarbha questioned him ‘Oh Bhagavan! How many Dêvâs support the creature? Which of them enlighten that? Who again is of all of them, the greatest.’ (Ⅳ) - Shri Shankaracharia commentary :
It has been said that prâna is the eater, the lord of creation. This question is begun for the purpose of determining how he is such lord and eater in this body. Next Bhârgava of Vidarbha questioned him, Oh Bhagavan! how many Dêvâs (senses) mainly support the creature, i.e., the body? Which, among the senses divided into intellectual and active, manifest their glory outside. Who again of these is the greatest, i.e., the most important of these which are in the nature of cause and effect. (Ⅴ)
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2.
2
तस्मै स होवाचाकाशो ह वा एष देवो
वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च ।
ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ॥२॥
- To him he said: Space in fact is this deity, as also are air, fire, water, earth, the organ of speech, mind, eye and ear. Exhibiting their glory they say, "Unquestionably it is we who hold together this body by not allowing it to disintegrate." (Ⅰ) - To him he said, “This Dêva is the âkâsa, wind, fire water, earth, speech, mind, eye and ear. They revealing their glory say, ‘we hold together and support this body.’ (Ⅳ) - Shri Shankaracharia commentary :
To him, who thus questioned, he replied: ‘This Dêva is the âkâsa, wind, fire, water, earth, i e., these five great elements, Bhûtas, the constituent elements of the body and speech, mind, eye, ear and the rest, i.e., the senses of acting and the senses of intellect; these Devas of the nature of effects and instruments, manifesting their glory and competing for pre-eminence, say this body, this bundle of causes and effects, we hold together, as pillars do the vault, from going to pieces and chiefly support. The thought of each is that the body—the bundle—is supported by it alone.’ (Ⅴ)
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2.
3
तान् वरिष्ठः प्राण उवाच ।
मा मोहमापद्यथ अहमेवैतत् पञ्चधाऽऽत्मानं
प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः ॥३॥
- To them the chief Prana said, "Do not be deluded. It is I who do not allow it to disintegrate by sustaining it by dividing myself fivefold." They remained incredulous. (Ⅰ) - Prâna, the greatest, said to them, ‘Do not cherish this foolish vanity. I alone, having divided myself five-fold, hold this body together and support it.’ They did not believe. (Ⅳ) - Shri Shankaracharia commentary :
Prâna, pre-eminent, said to them who were thus vain, ‘do not from want of discernment cherish this vanity; for, I alone hold together and support this body, having divided myself into five distinct conditions such as prâna, etc.’; and when he said he supported it, they did not believe in him and thought how it could be thus. (Ⅴ)
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2.
4
सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व
एवोत्क्रामन्ते तस्मिश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते ।
तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते
तस्मिष्च प्रत्ष्ठमाने सर्व एव प्रतिष्टन्त एवम्
वाङ्मनष्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥४॥
- He appeared to be rising up (from the body) out of indignation. As He ascended, all the others, too, ascended immediately; and when He remained quite, all others, too, remained in position. Just as in the world, all the bee take to flight in accordance as the king of the bees takes to his wings, and they settle down as he does so, similarly, did speech, mind, eye, ear, etc., behave. Becoming delighted, they (began to) praise Prana. (Ⅰ) - He from indignation seemed to ascend from the body, and when he ascended, all the others immediately ascended too; and when he was quiet they were quiet too, just as bees fly up when their king flies up and settle down when he settles down; so, mind, speech, eye, ear and the rest being pleased, praise Prâna. (Ⅳ) - Shri Shankaracharia commentary :
And he, Prâna, observing their want of faith, seemed to ascend from the body of himself from indignation. What followed when he seemed to ascend is made apparent by an illustration. Immediately after he ascended, all the other prânas, i.e., the eye and the rest began ascending and when he, Prâna, became inactive, i.e., did not ascend, all became quiet, i.e., settled down; just as in the world, the bees ascend after their king ascends and settle down when he settles down. As in the illustration, so here. Speech, mind, the eye, ear, etc., leaving their disbelief and knowing the glory or greatness of Prâna, grow delighted and praise Prâna. (Ⅴ)
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2.
5
एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुः
एष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ॥५॥
- This one (i.e. Prana) burns as fire, this one is the sun, this one is cloud, this one is Indra and air, this one is the earth and food. This god is the gross and the subtle, as well as that which is nectar. (Ⅰ) - As fire, this burns; this, sun; this, cloud; this, Indra; this, wind; this, earth; moon, Dêva and what has form, what is formless and what is immortal nectar. (Ⅳ) - Shri Shankaracharia commentary :
How? This Prâna being fire, burns or flames; so this being sun, shines; so this being cloud, rains. Again this being Indra, protects the creatures and destroys, Asuras and Râkshasas. This is wind in its different forms, âvaha, pravâha, etc. Again this is Dêva, earth (supporter of all) and moon (nourisher of all). This is all that has form and all that is formless. This is also amrita which is the stay of all Dêvâs. In short, (Ⅴ)
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2.
6
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।
ऋचो यजूँषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥६॥
- Like spokes on the hub of a chariot wheel, are fixed on Prana all things - riks, yajus, samas, sacrifice, Kshatriya and Brahmana. (Ⅰ) - As spokes in the nave of a wheel, so all is centred in Prâna. Riks, Yajur, Sâmams, sacrifices, Kshatriyas and Brâhmins. (Ⅳ) - Shri Shankaracharia commentary :
As spokes in the nave of a wheel, all from sraddhâ (faith) down to name is centred in Prâna, while they endure; so also Rik, Yajur and Sâma Vêdâs, the three kinds of mantras, and what is accomplished by them, i.e., the sacrifice, the Kshatriyas, pro tectors of all and the Brahmins competent to perform sacrifices and other karma. Prâna is all this. (Ⅴ)
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2.
7
प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे ।
तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्रणैः प्रतितिष्ठसि ॥७॥
- It is you who move about in the womb as the Lord of creation, and it is you who take birth after the image of the parents. O Prana, it is for you, who reside with the organs, that all these creatures carry presents. (Ⅰ) - As lord of creatures, you move in the womb and yourself are afterwards born. These creatures bring offerings, Oh Prâna, to you who are sitting with the prânas. (Ⅳ) - Shri Shankaracharia commentary :
Again, being yourself the lord of creatures, you move in the womb and are born, being another embodiment of the father and the mother. That you are both father and mother is already established by your being the lord of creatures. The meaning is you Prâna, though one, are the âtman of all, in the guise of the forms of all bodies and souls. For you, Oh Prâna, these creatures, men and the rest, bring offerings through the apertures of the eyes, etc. As you are within all bodies along with the Prânas, i.e., the eyes and other senses, it is but proper they should bring you offerings. As you are the eater, all the rest is, indeed, food for you. (Ⅴ)
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2.
8
देवानामसि वह्नितमः पितृणां प्रथमा स्वधा ।
ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥८॥
- You are the best transmitter (of libation) to the celestials. You are the food-offering to the Manes that precedes other offerings. You are the right conduct of the organs that constitute the essence of the body and are known as the Atharvas. (Ⅰ) - You are the best carrier to the celestials, the first oblation to the manes. You are the true active principle of the senses (prânas) which form the sap of the body. (Ⅳ) - Shri Shankaracharia commentary :
Moreover, you are the best of the carriers of oblations to the Dêvâs such as Indra. The food given to the manes in the Nandi srâddha is prior even to that offered to the chief of the Dêvâs. You alone are the carrier of that to the manes. Besides, of the senses such as the eye, etc., (prânas) which are called atharva, and in whose absence the limbs are dried up, you are the active principle aiding in the support, etc., of the body. (Ⅴ)
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2.
9
इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता ।
त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥९॥
- O Prana, you are Indra. Through your valour you are Rudra; and you are the preserver on all sides. You move in the sky - you are the sun, the Lord of all luminaries. (Ⅰ) - Oh Prâna, you are Indra, you are Rudra by valour; you are the protector; you move in the sky and you are the Sun, the lord of all luminaries. (Ⅳ) - Shri Shankaracharia commentary :
Again, Oh Prâna, you are Indra, i.e., Paramêsvara (Lord of all). By valour, you are Rudra, destroyer of the world and you are the protector of the world, while it endures, by your mild aspect; you always move in the inter-space. By rising and setting, you are, indeed, the sun, the lord of all orbs of light. (Ⅴ)
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2.
10
यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः ।
आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥१०॥
- O Prana, when you pour down (as rain), then these creatures of yours continue to be in a happy mood under the belief, "Food will be produced to our hearts' content." (Ⅰ) - When you rain, all round; then Oh Prâna, these, your creatures, sit delighted thinking there will be food at their desire. (Ⅳ) - Shri Shankaracharia commentary :
When you in the form of clouds, rain all round; then, having obtained food, these creatures put forth activity. Or, Oh Prâna, these, your creatures, being yourself and nourished by your food, become delighted with the mere sight of the rain you pour, thinking there will be food at their desire. (Ⅴ)
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2.
11
व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः ।
वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥११॥
- O Prana, you are unpurified, you are the fire Ekarsi, (you are) the eater, and you are the lord of all that exists. We are the givers of (your) food. O Matarisva, you are our father. (Ⅰ) - Oh Prâna, you are unpurified, you are the fire called Ekarshi, eater, lord of all the existing universe; we are the givers of oblations, Oh Matarisvan! you are our father. (Ⅳ) - Shri Shankaracharia commentary :
Again, being first born and there being none other to purify you, you are unpurified. The meaning is you are, by nature itself, pure. Oh Prâna, you are the eater of all oblations being Ekarshi, i.e., fire well-known among the followers of the Atharva Vêda, by the name of Ekarshi. You alone are the lord of all the universe which exists. Or, the word ‘satpatih’ may be interpreted as ‘good lord.’ But we are the givers of oblations to be eaten by you. You are, Oh Mâtarisvan! our father; or, you are the father of Mâtarisvan, i.e., wind. Therefore, it is established that you are the father of all the universe. (Ⅴ)
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2.
12
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।
या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः ॥१२॥
- Make calm that aspect of yours that is lodged in speech, that which is in the ear, that which is in the eye, and that which permeates the mind. Do not rise up. (Ⅰ) - What form of yours is lodged in speech, what in the ear, what in the eye, and what in the mind continuous, make that propitious air do not ascend from the body. (Ⅳ) - Shri Shankaracharia commentary :
In short, what form of yours, lodged in speech moves the mouth of the speaker, what in the ear, what in the eye, and what united with the mind acts as volition, etc., make that passive, i.e., quiet. Do not make that unquiet, by ascending from the body. (Ⅴ)
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2.
13
प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् ।
मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥१३॥
- All this (in this world), as also all that is in heaven is under the control of Prana. Protect us just as a mother does her sons, and ordain for us splendour and intelligence. (Ⅰ) - All this is within the control of Prâna, as also what is in the third heaven. Protect us like a mother. Give us affluence and knowledge. (Ⅳ) - Shri Shankaracharia commentary :
In short, everything of enjoyment in this world, is under the control of Prâna; as also of all that which exists in the third heaven for the enjoyment of the Dêvâs, etc., Prâna alone is the lord or protector. Therefore, protect, as a mother does her sons. As all splendour pertaining to a Brahmin and Kshatriya are due to you, give us that affluence and knowledge originating in you. It has been thus determined that Prâna whose greatness or glory, as being all, has thus been disclosed by the eulogy of the prânas; such as speech and the rest is the lord of the creation, the eater. (Ⅴ)
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