Samana - AncientVoice

Mbh.3.212.10894	Thus while seated here in a corporeal frame it is sustained in all its relations external or internal to matter or mind by the subtle ethereal air called prana, and thereafter, each creature goes its own way by the action of another subtle air called Samana.
Mbh.3.212.10899	The Prana and the Apana air are interposed within the Samana and the Udana air.
Mbh.7.57.2665	The life-breaths also, called Prana, Apana, Samana, and the others, when Rama ruled his kingdom, all performed their functions.
Mbh.12.183.11072	That called Samana resides within the heart.
Mbh.12.184.11121	Them in consequence of the other breath called Samana, every one of the senses is made to act as it does.
Mbh.12.184.11125	There is heat in the bodies of living creatures which is circulated all over the system by the breath Samana.
Mbh.12.199.12111	Fixing the vital breaths Prana, Apana, Samana, Udana and Vyana in the heart, they concentrated the mind in Prana and Apana united together.
Mbh.12.212.12882	In the same way the five-fold breaths are acquired by it, viz, Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing.
Mbh.12.284.17712	Thou art the breaths called Prana, Apana, Samana, Udana, and Vyana.
Mbh.12.301.18878	Knowing that this body, that is endued with six and ten possessions, is the result of the quality of Sattwa, understanding fully the nature of the physical organism and the character of the Chetana that dwells within it, recognising the one existent Being that live in the body viz, the Soul, which stands aloof from every concern of the body and in which no sin can attach, realising the nature of that second object, viz; the acts of persons attached to the objects of the senses, understanding also the character of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Emancipation and the scriptures that bear upon it knowing fully the nature of the vital breaths called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz, the one going downward and the other moving upward indeed, knowing those seven breaths ordained to accomplish seven different functions, ascertaining the nature of the Prajapatis and the Rishis and the high paths, many in number, of virtue or righteousness, and the seven Rishis and the innumerable royal Rishis, O scorcher of foes, and the great celestial Rishis and the other regenerate Rishis endued with the effulgence of the Sun, beholding all these falling away from their puissance in course of many long ages, O monarch, hearing of the destruction of even of all the mighty beings in the universe, understanding also the inauspicious end that is attained, O king, by creatures of sinful acts, and the miseries endured by those that fall into the river Vaitarani in the realms of Yama, and the inauspicious wanderings of creatures through diverse wombs, and the character of their residence in the unholy uterus in the midst of blood and water and phlegm and urine and faeces, all of foul smell, and then in bodies that result from the union of blood and the vital seed, of marrow and sinews, abounding with hundreds of nerves and arteries and forming an impure mansion of nine doors, comprehending also what is for his own good what those divers combinations are which are productive of good beholding the abominable conduct of creatures whose natures are characterised by Darkness or Passion or Goodness, O chief of Bharata's race, conduct that is reprehended, in view of its incapacity to acquire Emancipation, by the followers of the Sankhya doctrine who are fully conversant with the Soul, beholding the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the sad separation of all united objects and the diabolical behaviour of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Sattwa in consequence of their being overwhelmed by wrath and stupefaction, beholding also only one among thousands of human beings resolved to struggle after the acquisition of Emancipation, understanding the difficulty of attaining to Emancipation according to what is stated in the scriptures, seeing the marked solicitude that creatures manifest for all unattained objects and their comparative indifference to all objects that have been attained marking the wickedness that results from all objects of the senses O king and the repulsive bodies, O son of Kunti, of persons reft of life, and the residence, always fraught with grief, of human beings, O Bharata, in houses in the midst of spouses and children, knowing the end of those terrible and fallen men who become guilty of slaying Brahmanas, and of those wicked Brahmanas that are addicted to the drinking of alcoholic stimulants, and the equally sad end of those that become criminally attached to the spouses of their preceptors, and of those men, O Yudhishthira, that do not properly reverence their mothers, as also of those that have no reverence and worship to offer to the deities, understanding also, with the help of that knowledge which their philosophy imparts, the end that of all perpetrators of wicked acts, and the diverse ends that overtake those who have taken birth among the intermediate orders, ascertaining the diverse declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, beholding directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the diminution of wealth and its increase once more, and the separation of united objects, the lapse of Yugas, the destruction of mountains, the drying up of rivers, the deterioration of the purity of the several orders and the end also of that deterioration occurring repeatedly, beholding the birth, decrepitude, death, and sorrows of creatures, knowing truly the faults attaching to the body and the sorrows to which human beings are subject, and the vicissitudes to which the bodies of creatures are subject, and understanding all the faults that attach to their own souls, and also all the inauspicious faults that attach to their own bodies the followers of the Sankhya philosophy succeed in attaining to Emancipation.
Mbh.12.310.19545	Then come those breaths that course transversely in the lower parts of the body viz, Samana, Udana and Vyana and also that called Apana coursing downwards.
Mbh.12.328.20913	These gave birth to an invincible son named Samana.
Mbh.12.328.20914	From Samana sprang a son called Udana.
Mbh.12.328.20919	That wind which is the first in the above enumeration and which is known by the name of Pravaha Samana urges, along the first course, masses of clouds born of smoke and heat.
Mbh.14.20.745	The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again enter.
Mbh.14.20.746	The breaths Prana and Apana move between Samana and Vyana.
Mbh.14.20.747	When the soul sleeps, both Samana and Vyana are absorbed
Mbh.14.21.816	After that, she dwells in Samana.
Mbh.14.23.862	The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are the five sacrificing priests
Mbh.14.23.868	Nursed in Udana, the wind is then generated as Samana.
Mbh.14.23.878	Then Samana and Udana also, O blessed one, said these words, Thou dost not dwell here, pervading all this, as we do.
Mbh.14.23.896	At this, Prana and Apana and Udana and Samana addressed him, saying, Thou art not the foremost among us, O Vyana!
Mbh.14.23.897	Only Samana is under thy dominion, Vyana then began to move about and Samana said unto him, I am the foremost of you all.
Mbh.14.23.903	Then Samana began to move about.
Mbh.14.23.910	Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and Samana and Vyana said, unto him, O Udana, thou art not the foremost one among us, only Vyana is under thy dominion'
Mbh.14.24.923	Is it Prana, or Apana, or Samana, or Vyana, or Udana'
Mbh.14.24.940	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 that moves transversely.
Mbh.14.24.947	They that are conversant with sacrifices know that Samana and Vyana are from the attribute of Goodness.
Mbh.14.24.958	First is Samana; then Vyana.
Mbh.14.24.959	The latter's function is managed through it viz, Samana.
Mbh.14.24.960	Then, secondly, Samana once more comes into operation.
Mbh.14.42.1619	Prana and Apana, and Udana and Samana and Vyana, these five winds are always closely attached to the soul.

Jijith Nadumuri Ravi
Research data published for the interest of people researching on Mahabharata.
Suggestions are welcome: email:moc.liamg|rnhtijij#moc.liamg|rnhtijij

Reference:- Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli; Source of Plain Text: www.sacred-texts.com; Wikified at AncientVoice.

Share:-

AncientVoice

Eternal Voices from the past