An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s2.494

c5.s2.494

the tongue, the nose, the two feet, the two hands, the genital organ, the lower duct, and speech; sound, etc., are the ten libations; the points of the compass, wind, sun, moon, earth, fire, Vishnu, Indra, Prajāpati, and Mitra are the ten fires, etc. (XIV, 21); in this connection an ancient story is cited, viz. that of the institution of the seven hotṛs, the nose, the eye, the tongue, the skin, the ear, the mind, and the understanding (buddhiḥ), not knowing the qualities of one another; the nose, etc., and the understanding never succeed in apprehending doubt, it is the mind [alone] that apprehends it; the nose, etc., and the mind never succeed in apprehending determination; it is the understanding alone that apprehends it; in this connection this ancient narrative of a discourse between the senses and the mind is cited: as the nose does not smell, etc., without the mind, the mind thought itself to be the eternal and foremost one of all the elements; but the senses said that without them the mind would have no enjoyments at all, etc. (XIV, 22); likewise the ancient story of the institution of the five hotṛs: Prāṇa, Apāna, Udāna, Samāna, and Vyāna; the wind nursed by Prāṇa > Apāna > Vyāna > Udāna > Samāna; these asked Brahmān in days of yore as to which of them was the foremost; Brahmān said that he upon whose extinction all the life-breaths become extinct is the foremost; it turned out (as Brahmān said) that they are all foremost and not foremost, as they possess the attributes of one another (XIV, 23); likewise the ancient story of the discourse between Nārada and R. Devamata. Devamata said: Which part of a creature that takes birth comes first into existence, is it Prāṇa or Apāna, etc.? Nārada seems to give the following explanation: kāma (desire) is (1-2) samāna and vyāna, which move transversely and alternately [from the man to the woman, and vice versâ?] and have sprung from sattva; from kāma springs the vital seed [in the man] and the rajas or blood [in the woman]; from the union of these two springs (3) prāṇa, that from the seed being modified by prāṇa springs (4) apāna; these two move up and down and represent the two libations in the [mystical] fire; from the sexual intercourse of the loving pair springs harsha (pleasure), which is (5) udāna = the fire between prāṇa and apāna = the fire between day and night = the fire between sat (the existent) and asat (the non-existent) = [the union between Samāna and (Nil.)] Vyāna = Çānti (tranquillity) = eternal Brāhman ("as the brahmans know"); in fire the smoke is tamas (darkness), and the ashes rajas (passion). [Nil. takes all the expressions figuratively in a philosophical sense; according to him the seed (çukra) is adṛṣṭa, i.e. the karman of past lives, the blood (çonitam) = attachment to the objects of sense, prāṇa = lingātman, apāna = death, etc.] (XIV, 24); likewise the ancient story of the Cāturhotra, i.e. the sacrifice with four hotṛs; the instrument, the action, the agent, and emancipation; at the office of yoga the Prāṇa is the Stotra, etc. (β); people living Nārāyaṇa recite some Ṛcs; to Nārāyaṇa animals and senses, Nil.) were offered in days of yore; and some Nārāyaṇa is the soul of all (XIV, 25); † there residing in the heart, etc.; instructed by him the in the firmament; having lived with that attained to the sovereignty of all the worlds. residing in the heart; instructed by him ted († v. 746-750). In this con- instruction of the snakes, the gods i is cited; asked by them what i.e. Brāhman in one syllable;