ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नातदस्य च संवादमृर्देवमतस्य च॥
The Brahmana said Regarding it is cited the ancient discourse between Narada and the Rishi Devamata.
देवमत उवाच जन्तोः संजायमानर्थं किं नु पूर्वं प्रवर्तते। प्राणोऽपान: समानो वा व्यानो वोदान एव च।॥
Devamata said What, indeed, comes first into existence, of a creature that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?
नारद उवाच येनायं सृज्यते जन्तुस्ततोऽन्यः पूर्वमेति तम्। प्राणद्वन्द्वं हि विज्ञेयं तिर्यगूर्ध्वमधश्च यत्॥
Narada said By whatever the creature is created, that first comes to him which is other. The vital airs are to be known as existing in pairs, viz., those which move transversely, upwards, and downwards.
देवमत उवाच केनायं सृज्यते जन्तुः कश्चान्यः पूर्वमेति तम्। प्राणद्वन्द्वं च मे ब्रूहि तिर्यगूर्ध्वमधश्च यत्॥
Devamata said-By whom is a creature produced? Who (amongst) them comes first? Tell me what the pairs are of the vital airs, which move transversely, upwards, and downwards.
नारद उवाच संकल्पाज्जायते हर्षः शब्दादपि च जायते। रसात् संजायते चापि रूपादपि च जायते॥
Narada said-From wish originates Pleasure. It also arise from sound. It arises also from taste; it arises too from colour.
शुक्राच्छोणितसंसृष्टात् पूर्वं प्राणः प्रवर्तते। प्राणेन विकृते शुक्ते ततोऽपानः प्रवर्तते॥
From the semen, united with blood, first originates Prana. Upon the semen being modified by Prana, flows Apana.
शुक्रात् संजायते चापि रसादपि च जायते। एतद् रूपमुदानस्य हर्षो मिथुनमन्तरा॥
Pleasure originates from the semen as well. It arises from taste also. This is the form (effect) of Udana. Pleasure is produced from union.
कामात् संजायते शुक्रं शुक्रात् संजायते रजः। समानव्यानजनिते सामान्ये शुक्रशोणिते॥ प्राणापानाविदं द्वन्द्वमवाक् चोर्ध्वं च गच्छतः। व्यान: समानश्चैवोभौ तिर्यग् द्वन्द्वत्वमुच्यते॥
Semen is formed by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards. Vyana and Samana both form a pair which move transversely.
अग्नि देवताः सर्वा इति देवस्य शासनम्। संजायते ब्राह्मणस्य ज्ञानं बुद्धिसमन्वितम्॥
Agni (fire) is all the celestials. This is the teaching of the Veda, The knowledge of Agni arises in a Brahmana, with intelligence,
तस्य धूमस्तमो रूपं रजो भस्मसु तेजसः। सर्वं संजायते तस्य यत्र प्रक्षिप्यते हविः॥
The smoke of that firc is of the form of Darkness. The quality that is known by the name of Passion is in it ashes. The quality of goodness originate from that portion of the fire into which the oblation is poured.
सत्त्वात् समानो व्यानश्च इति यज्ञविदो विदुः। प्राणापानावाज्यभागौ तयोर्मध्ये हुताशनः॥
They who are conversant with sacrifices know that Samana and Vyana are from the quality of Goodness, Prana and Apana are portions of the oblation (of clarified butter). Between them is the Fire.
एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः। निर्द्वन्द्वमिति यत् त्वेतत् तन्मे निगदतः शृणु॥
That is the excellent form (or seat) of Udana, as the Brahmanas know. Listen as I say which is distinct from the pairs.
अहोरात्रमिदं द्वन्द्वं तयोर्मध्ये हुताशनः। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
Day and Night form a pair, Between them is the Fire. That is the cxcellent seat of Udana as the Brahinanas know.
सच्चासच्चैव तद् द्वन्द्वं तयोर्मध्ये हुताशनः। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
The existent and the non-existent form a pair. Between them is the Fire. That is the excellent scat of Udana as the Brahmanas know.
ऊर्ध्वं समानो व्यानश्च व्यस्यते कर्म तेन तत्। तृतीयं तु समानेन पुनरेव व्यवस्यते॥
First is Saman. Then Vyana. The latter's function is managed through it (viz., Samana). Then, secondly, Samans, once more comes to work.
शान्त्यर्थं व्यानमेकं च शान्तिर्ब्रह्म सनातनम्। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
Only Vyana exists for tranquility. Tranquillity is eternal Brahma. This is the excellent scat of Udana as the Brahinanas know.