The Brahmin and His Wife: The Sevenfold Sacrifice Within

Verse 1 (14.21.1)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । दंपत्योः पार्थ संवादो योऽभवद्भरतर्षभ ॥

atrāpyudāharantīmamitihāsaṃ purātanam | daṃpatyoḥ pārtha saṃvādo yo'bhavadbharatarṣabha

On this point they tell this ancient story, the conversation of a husband and wife, O Partha, best of the Bharatas.

Note on the text: Wikisource line 2 (daṃpatyoḥ pārtha saṃvādo yo 'bhavad bharatarṣabha) differs from CE 14.20.1c (daṃpatyoḥ pārtha saṃvādam abhayaṃ nāma nāmataḥ); a recension variant, kept.

Verse 2 (14.21.2)

ब्राह्मणी ब्राह्मणं कंचिज्ज्ञानविज्ञानपारगम् । दृष्ट्वा विविक्त आसीनं भार्या भर्तारमब्रवीत् ॥

brāhmaṇī brāhmaṇaṃ kaṃcijjñānavijñānapāragam | dṛṣṭvā vivikta āsīnaṃ bhāryā bhartāramabravīt

A Brahmin's wife, seeing her husband sitting in a secluded place, a Brahmin who had gone to the far shore of knowledge and realisation, said to him,

Verse 3 (14.21.3)

कं नु लोकं गमिष्यामि त्वामहं पतिमाश्रिता । न्यस्तकर्माणमासीनं कीनाशमविचक्षणम् ॥

kaṃ nu lokaṃ gamiṣyāmi tvāmahaṃ patimāśritā | nyastakarmāṇamāsīnaṃ kīnāśamavicakṣaṇam

Having taken you as my husband, what world shall I go to, you who sit idle with all rites laid aside, harsh and unperceptive?

Note on the text: The page prints only the opening heading "वासुदेव उवाच". In the story Krishna tells, the whole of this verse is the speech of the Brahmin's wife (the input had Vasudeva).

Verse 4 (14.21.4)

भार्याः पतिकृताँल्लोकानाप्नुवन्तीति नः श्रुतम् । त्वामहं पतिमासाद्य कां गमिष्यामि वै गतिम् ॥

bhāryāḥ patikṛtām̐llokānāpnuvantīti naḥ śrutam | tvāmahaṃ patimāsādya kāṃ gamiṣyāmi vai gatim

We have heard that wives win the worlds that their husbands have earned. Having come to you as my husband, what state shall I reach?

Note on the text: The page prints only the opening heading "वासुदेव उवाच". In the story Krishna tells, the whole of this verse is the speech of the Brahmin's wife (the input had Vasudeva).

Verse 5 (14.21.5)

एवमुक्तः स शान्तात्मा तामुवाच हसन्निव । सुभगे नाभ्यसूयामि वाक्यस्यास्य तवानघे ॥

evamuktaḥ sa śāntātmā tāmuvāca hasanniva | subhage nābhyasūyāmi vākyasyāsya tavānaghe

Spoken to in this way, he, tranquil of soul, answered her with something like a smile: Fair lady, I take no offence at these words of yours, sinless one.

Note on the text: Line 1 is Krishna's narration; line 2 is the husband's reply. The verse stays with Vasudeva.

Verse 6 (14.21.6)

ग्राह्यं दृश्यं तथा श्राव्यं यदिदं कर्म विद्यते । एतदेव व्यवस्यन्ति कर्म कर्मेति कर्मिणः ॥

grāhyaṃ dṛśyaṃ tathā śrāvyaṃ yadidaṃ karma vidyate | etadeva vyavasyanti karma karmeti karmiṇaḥ

All this action that is to be grasped, seen and heard: this is what the men of action settle upon as "action, action".

Note on the text: The page prints only the opening heading "वासुदेव उवाच". In the story Krishna tells, the whole of this verse is the speech of the Brahmin (the husband); the input had Vasudeva.

Verse 7 (14.21.7)

मोहमेव निगच्छन्ति कर्मिणो ज्ञानवर्जिताः । नैष्कर्म्यं न च लोकेऽस्मिन्मौर्तमित्युपलभ्यते ॥

mohameva nigacchanti karmiṇo jñānavarjitāḥ | naiṣkarmyaṃ na ca loke'sminmaurtamityupalabhyate

Men of action who lack knowledge fall only into delusion; and in this world freedom from action, even for a moment, is nowhere found.

Note on the text: Corrected नैष्कर्म्य न → नैष्कर्म्यं न (misprint in Wikisource; dropped anusvara; CE naiṣkarmyaṃ). The page prints only the opening heading "वासुदेव उवाच". In the story Krishna tells, the whole of this verse is the speech of the Brahmin (the husband); the input had Vasudeva.

Verse 8 (14.21.8)

कर्मणा मनसा वाचा शुभं वा यदि वाऽशुभम् । जन्मादिमूर्तिभेदानां कर्म भूतेषु वर्तते ॥

karmaṇā manasā vācā śubhaṃ vā yadi vā'śubham | janmādimūrtibhedānāṃ karma bhūteṣu vartate

By deed, by thought and by word, whether good or bad, action goes on among beings of every form, from birth onward.

Verse 9 (14.21.9)

रक्षोभिर्वध्यमानेषु दृश्यश्राव्येषु कर्मसु । आत्मस्थमात्मना तेन दृष्टमायतनं मया ॥

rakṣobhirvadhyamāneṣu dṛśyaśrāvyeṣu karmasu | ātmasthamātmanā tena dṛṣṭamāyatanaṃ mayā

While the actions, whether seen or heard, are being cut down by the demons, I have seen by means of that Self the abode that rests in the Self,

Note on the text: CE 14.20.9a reads dṛśyadravyeṣu for Wikisource dṛśyaśrāvyeṣu, a recension variant, kept.

Verse 10 (14.21.10)

यत्र तद्ब्रह्म निर्द्वन्द्वं यत्र सोमः सहाग्निना । व्यवायं कुरुते नित्यं धीरो भूतानि धारयन् ॥

yatra tadbrahma nirdvandvaṃ yatra somaḥ sahāgninā | vyavāyaṃ kurute nityaṃ dhīro bhūtāni dhārayan

where that Brahman free of the pairs of opposites dwells, where Soma with Agni forever unites, the steadfast one sustaining all beings,

Verse 11 (14.21.11)

यत्र ब्रह्मादयो युक्तास्तदक्षरमुपासते । विद्वांसः सुव्रता यत्र शान्तात्मानो जितेन्द्रियाः ॥

yatra brahmādayo yuktāstadakṣaramupāsate | vidvāṃsaḥ suvratā yatra śāntātmāno jitendriyāḥ

where Brahma and the others, absorbed in yoga, worship that Imperishable, where the wise, firm in their vows, tranquil of soul and master of their senses dwell.

Verse 12 (14.21.12)

घ्राणेन न तदाघ्रेयं नास्वाद्यं चैव जिह्वया । स्पर्शनेन तदस्पृश्यं मनसा त्ववगम्यते ॥

ghrāṇena na tadāghreyaṃ nāsvādyaṃ caiva jihvayā | sparśanena tadaspṛśyaṃ manasā tvavagamyate

It cannot be smelled by the nose, nor tasted by the tongue, nor touched by the skin; it is grasped by the mind alone.

Note on the text: CE 14.20.12a-c reads na tad ādyaṃ ca jihvayā / sparśena ca na tat spṛśyaṃ; Wikisource's nāsvādyaṃ caiva jihvayā / sparśanena tad asparśyaṃ is a recension variant, kept.

Verse 13 (14.21.13)

चक्षुषा न विषह्यं च यत्किञ्चिच्छ्रवणात्परम् । अगन्धमरसस्पर्शमरूपं शब्दवर्जितम् । यतः प्रवर्तते तन्त्रं यत्र चैतत्प्रतिष्ठितम् ॥

cakṣuṣā na viṣahyaṃ ca yatkiñcicchravaṇātparam | agandhamarasasparśamarūpaṃ śabdavarjitam | yataḥ pravartate tantraṃ yatra caitatpratiṣṭhitam

It cannot be borne by the eye, and it lies beyond what the ear can hear; it has no smell, no taste or touch, no form, and is devoid of sound; it is that from which the whole working proceeds and in which it rests.

Note on the text: Not matched by the alignment. Lines 1 and 2 are CE 14.20.13a and 13c (CE reads arūpāśabdam avyayam; Wikisource arūpaṃ śabdavarjitam, a recension variant); line 3 is CE 14.20.14a.

Verse 14 (14.21.14)

प्राणोऽपानः समानश्च व्यानश्चोदान एव च । तत एव प्रवर्तन्ते तदेव प्रविशन्ति च ॥

prāṇo'pānaḥ samānaśca vyānaścodāna eva ca | tata eva pravartante tadeva praviśanti ca

Prana, apana, samana, vyana and udana: from that very source they come forth, and into that very source they enter.

Note on the text: Corrected प्रवर्न्तते → प्रवर्तन्ते (misprint in Wikisource; transposed conjunct; CE pravartante). Not matched by the alignment. Line 1 is CE 14.20.14c; line 2 is CE 14.20.15a.

Verse 15 (14.21.15)

समानव्यानयोर्मध्ये प्राणापानौ विचेरतुः । तस्मिन्सुप्ते प्रलीयेते समानो व्यान एव च ॥

samānavyānayormadhye prāṇāpānau viceratuḥ | tasminsupte pralīyete samāno vyāna eva ca

Prana and apana move between samana and vyana; when that one sleeps, samana and vyana dissolve.

Note on the text: Not matched by the alignment. Line 1 is CE 14.20.15c; line 2 is CE 14.20.16a.

Verse 16 (14.21.16)

अपानप्राणयोर्मध्ये उदानो व्याप्य तिष्ठति । तस्माच्छयानं पुरुषं प्राणापानौ न मुञ्चतः ॥

apānaprāṇayormadhye udāno vyāpya tiṣṭhati | tasmācchayānaṃ puruṣaṃ prāṇāpānau na muñcataḥ

Between apana and prana, udana stands pervading; therefore prana and apana never leave a sleeping man.

Note on the text: Not matched by the alignment. Line 1 is CE 14.20.16c; line 2 is CE 14.20.16e.

Verse 17 (14.21.17)

प्राणेनोपहते यत्तु तमुदानं प्रचक्षते । तस्मात्तपो व्यवस्यन्ति तद्भवं ब्रह्मवादिनः ॥

prāṇenopahate yattu tamudānaṃ pracakṣate | tasmāttapo vyavasyanti tadbhavaṃ brahmavādinaḥ

That which, when struck up by the breath, they call udana; hence those who expound Brahman resolve on austerity, which has its source there.

Note on the text: CE 14.20.17a reads prāṇān āyamyate yena tam udānaṃ pracakṣate; Wikisource's first line is a recension variant, kept.

Verse 18 (14.21.18)

तेषामन्योन्यसक्तानां सर्वेषां देहचारिणाम् । अग्निर्वैश्वानरो मध्ये सप्तधा विहितोऽन्तरा ॥

teṣāmanyonyasaktānāṃ sarveṣāṃ dehacāriṇām | agnirvaiśvānaro madhye saptadhā vihito'ntarā

Among all these embodied beings, attached to one another, the Vaishvanara fire stands in the middle, arranged sevenfold within.

Verse 19 (14.21.19)

घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम् । मनो बुद्धिश्च सप्तैता जिह्वा वैश्वानरार्चिषः ॥

ghrāṇaṃ jihvā ca cakṣuśca tvakca śrotraṃ ca pañcamam | mano buddhiśca saptaitā jihvā vaiśvānarārciṣaḥ

The nose, the tongue, the eye, the skin, the ear as the fifth, the mind and the intellect: these seven are the tongues of Vaishvanara's flames.

Verse 20 (14.21.20)

घ्रेयं दृश्यं च पेयं च स्पृश्यं श्राव्यं तथैव च । मन्तव्यमवबोद्धव्यं ताः सप्त समिधो मताः ॥

ghreyaṃ dṛśyaṃ ca peyaṃ ca spṛśyaṃ śrāvyaṃ tathaiva ca | mantavyamavaboddhavyaṃ tāḥ sapta samidho matāḥ

What is smelled, seen, drunk, touched and heard, what is to be thought and what is to be understood: these seven are held to be the fuel-sticks.

Note on the text: CE 14.20.20 orders the items ghreyaṃ peyaṃ ca dṛśyaṃ ca … and reads tāḥ sapta samidho mama (Wikisource: ताः सप्त समिधो मताः); recension variants, kept.

Verse 21 (14.21.21)

घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः । मन्ता बोद्धा च सप्तैते भवन्ति परमर्त्विजः ॥

ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ | mantā boddhā ca saptaite bhavanti paramartvijaḥ

The smeller, the eater, the seer, the toucher, the hearer as the fifth, the thinker and the knower: these seven are the chief priests.

Note on the text: Corrected स्प्तैते → सप्तैते (misprint in Wikisource; stray conjunct; CE saptaite).

Verse 22 (14.21.22)

घ्रेये पेये च दृश्ये च स्पृश्ये श्राव्ये तथैव च । मन्तव्येऽप्यथ बोद्धव्ये सुभगे पश्य सर्वदा ॥

ghreye peye ca dṛśye ca spṛśye śrāvye tathaiva ca | mantavye'pyatha boddhavye subhage paśya sarvadā

In what is smelled, drunk, seen, touched and heard, and likewise in what is to be thought and what is to be understood: look at these always, fair lady.

Note on the text: Line 1 is CE 14.20.22a; line 2 is the CE star passage 14.20.22b*0050_01 (mantavye 'py atha boddhavye subhage paśya sarvadā), printed after 22a.

Verse 23 (14.21.23)

हवींष्याग्निषु होतारः सप्तधा सप्तसप्तसु । सम्यक्प्रक्षिप्य विद्वांसो जनयन्ति स्वयोनिषु ॥

havīṃṣyāgniṣu hotāraḥ saptadhā saptasaptasu | samyakprakṣipya vidvāṃso janayanti svayoniṣu

The priests, the wise, rightly casting the oblations into the fires, sevenfold in each of the seven, bring forth beings in their own wombs.

Note on the text: Not matched by the alignment. Line 1 is CE 14.20.22c; line 2 is CE 14.20.22e.

Verse 24 (14.21.24)

पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् । मनो बुद्धिश्च सप्तैता योनिरित्येव शब्दिताः ॥

pṛthivī vāyurākāśamāpo jyotiśca pañcamam | mano buddhiśca saptaitā yonirityeva śabditāḥ

Earth, air, space, water and light as the fifth, the mind and the intellect: these seven are called "wombs".

Verse 25 (14.21.25)

हविर्भूतगुणाः सर्वे प्रविशन्त्यग्निजं मुखम् । अन्तर्वासमुषित्वा च जायन्ते स्वासु योनिषु ॥

havirbhūtaguṇāḥ sarve praviśantyagnijaṃ mukham | antarvāsamuṣitvā ca jāyante svāsu yoniṣu

All the qualities, having become oblations, enter the fire-born mouth; and having dwelt within, they are born again in their own wombs.

Note on the text: Corrected प्रविशन्त्यग्नियं → प्रविशन्त्यग्निजं (misprint in Wikisource; य→ज; CE agnijaṃ). Not matched by the alignment. Line 1 is CE 14.20.24a; line 2 is CE 14.20.24c.

Verse 26 (14.21.26)

तत्रैव च निरुध्यन्ते प्रलये भूतभावने । ततः संजायते गन्धस्ततः संजायते रसः ॥

tatraiva ca nirudhyante pralaye bhūtabhāvane | tataḥ saṃjāyate gandhastataḥ saṃjāyate rasaḥ

And right there they are held back at the dissolution that gives being to creatures. From there smell arises, and from that taste arises;

Note on the text: Not matched by the alignment. Line 1 is CE 14.20.24e; line 2 is CE 14.20.25a.

Verse 27 (14.21.27)

ततः संजायते रूपं ततः स्पर्शोऽभिजायते । ततः संजायते शब्दः संशयस्तत्र जायते । ततः संजायते निष्ठा जन्मैतत्सप्तधा विदुः ॥

tataḥ saṃjāyate rūpaṃ tataḥ sparśo'bhijāyate | tataḥ saṃjāyate śabdaḥ saṃśayastatra jāyate | tataḥ saṃjāyate niṣṭhā janmaitatsaptadhā viduḥ

from that form arises, from that touch is born, from that sound arises; there doubt arises, and from that arises settled conviction. This sevenfold birth is what they know.

Note on the text: Not matched by the alignment. The three lines are CE 14.20.25c, 26a and 26c.

Verse 28 (14.21.28)

अनेनैव प्रकारेण प्रगृहीतं पुरातनैः । पूर्णाहुतिभिरापूर्णास्ते पूर्यन्ते हि तेजसा ॥

anenaiva prakāreṇa pragṛhītaṃ purātanaiḥ | pūrṇāhutibhirāpūrṇāste pūryante hi tejasā

It was in just this manner that the ancients understood it. Filled with the full oblations, they are filled in turn with radiance.