The   chief  of the vital airs  then   asserted :   "Be not under the false
impression. Dividing myself into five parts,   I   hold   the  body together  
and sustain it'. Nevertheless this was not convincing to them.  
 
saE{¢BmanaÑ¥ÒvIm¤Ï@mt    iv
t¢Þm°¤Ï@amÏyTEtrE    svI  evaEÏ@amÓtE
t¢Þmgq|à    p#¢t¾manE    svI ev    p#¢t¿ÓtE    .
tïTa    m¢Xka    mD¤krrajanm¤Ï@amÓt|
svaI    evaEÏ@amÓtE    t¢Þmgq\à    p#¢t¿manE
svaI    ev    p#a¢t¿Ót    ev|    vaHqmnàX¤:
ÜtaEæO|    c    tE    p#£ta    p#aN|    Þt¤Óv¢Ót    .     4     .  

s:

he(Prana)

A¢Bmant¯

from pride

uÒvIm¯

upward

uÏ@mtE

was going out

iv

as if

t¢Þmn¯

when he(i.e.the chief Prana)

uÏ@am¢t

when gone out

AT

therefore

itrE

others

*vI   ev

all

p#aN:

Pranas (senses and organs)

uÏ@amÓtE

go out

t¢Þmn¯

when he (the chief Prana)

c

and

p#¢t¿manE

firmly laid

svI

all

ev

verily

p#¢t¿ÓtE

are established

tt¯  yTa

just as

m¢Xka:

bees

mD¤krrajanm¯

the king of the bees (queenbee)

uÏ@amÓt|

going out

svaI:

all

ev

also

uÏ@amÓtE

go out

t¢Þmn¯

when he (the king)

p#¢t¿manE

being established

svaI

all

ev

verily

p#a¢t¿ÓtE

are established

ev|

thus

vak

speech

mn:

mind

cX¤:

eyes

½aEæO|

ears

c

and

tE

they

p#£t:

being pleased

p#aNm¯

the Prana

Þt¤Óv¢Ót

praise

When he  proudly   appeared   to    leave  the body  ,  all  others appeared
 to follow suit, and   when   he  chose to   remain,   all   others did likewise;
 even   as  the bees  follow their queen when she  goes   out or stays back ,
so too dothe   speech,   mind,   eye,   ears, etc praise the prana and   follow him.
exaE{¢g"ÞtpÏyEx    s¥yI    ex    pjIÓyaE    mGvanEx    vay¤rEx
p¦¢Tv£    r¢yrdEv:    sdsÅcam¦t|    c    yt¯          .     5       .  

ex:	this(Prana)

A¢g":

fire

tpt£

burns

ex:

this

s¥yI:

sun

ex:

this

pjIÓy:

cloud

mGvan¯

Indra

ex:

this

vay¤:

wind

ex:

this

p¦¢Tv£

earth

r¢y:

matter

dEv:	shining one

st¯

what is

Ast¯	what is not

c

and

Am¦tm¯

immortal

c

and

yt¯

what

 
This effulgent One   is the  fire that burns ;   is   the   sun ;   is   the rain
 bearing  cloud;   is  the  lord of  the  Gods ;   is   the very  wind ,   this
 earth ,  matter,   what   is , what   is   not   also and  what   is   immortal.  
Ara    iv    rTnaBaW    p#aNE    svI|    p#¢t¢¿tm¯   ,
§caE    yj¥gq|¢x    sama¢n    yåO:    XæO|    b#'    c    .   6  .

Ara

spokes

iv

as

rTnaBaW

in the nave of a wheel

p#aNE

in Prana

svI|

all

p#¢t¢¿tm¯

are established

§c:	the Rks(Veda)

yj¥¢x

Yajus(Veda)

sama¢n

Samans (Veda)

yåO:

Sacrifice

XæO|

Ksatriyas

b#'

Brahmanas

c

and

All these-  Rks,   Yajus,   Samans,   sacrifice,   Ksatriyas   and   Brahmanas -
  are  firmly established in prana , as the spokes  of  a  wheel,   are  to its hub.
 
p#jap¢tàr¢s    gBI    ÏvmEv    p#¢tjaysE ,
t¤×y|   p#aN   p#ja¢ÞÏvma   b¢l|   hr¢Ót
  y:   p#aNW:   p#¢t¢t¿¢s    .  7   .

p#jap¢t:

lord of creatures

cr¢s

dwell

gBI	in the womb

Ïvm¯

you

ev

verily

p#¢tjaysE

are re-born

t¤×ym¯

to thee

p#aN

O Prana

ima:

these

p#ja:

creatures

Ïvm¯

you

b¢l|

offerings

hr¢Ót

bring

y:

that

p#aNW:

with the Pranas

p#¢t¢t¿¢s

established

 
Moving inside the womb , as  the creator of beings you are born again and
again .  For you,  O! Prana ! these creatures bring their tributes , who resides
in the body with the senses.
 
dEvanam¢s    v¢þtm:    ¢pt¦Na|    p#Tma    ÞvDa ,
§x£Na|    c¢rt|    sÏymTvaI¢Äñrsam¢s         .     8     .

dEvanam¯

for gods

A¢s

you are

v¢þtm:

the superior conveyor

¢pt¦Na|

for the manes

p#Tma

first

ÞvDa	offering(lit.,that which gives satisfaction to the ancestors)

§x£Na|

of the rishis

c¢rt|

creation

sÏym¯

true

ATvaI¢Hrsam¯

the seers of Atharvana Veda

A¢s	(thou) art

You are the most superior conveyor (of the oblations) to the celestials and
first of the offerings to the ancestors. You are also verily the first creation
of the seers of the Atharvana Veda (the fourth revealed scripture).
 
iÓd#ÞÏv|    p#aN    tEjsa    âd#aE{¢s  p¢rr¢Xta ,
ÏvmÓtr£XE    cr¢s    s¥yIÞÏv|    ÇyaE¢txa|    p¢t:   .  9  .

iÓd#:

Lord Indra

Ïv||

you

p#aN

O Prana

tEjsa

by radiance

âd#:

Rudra

A¢s

are

p¢rr¢Xta

the protector

Ïv||

you

AÓtr£XE

in the sky

cr¢s

move

s¥yI:

the sun

Ïv||

you

ÇyaE¢txa|

of the heavenly luminaries

p¢t:

best

O !  Prana !    You   are   Indra by radiance  and   Rudra  ( by   prowess) 
nd also  the   protector.   You   move   in   the   sky as   the   sun and  are
 the  best among  the heavenly luminaries.
yda    Ïvm¢BvxIÞyTEma:    p#aN tE    p#ja: ,
AanÓdãpa¢Þt¾¢Ót    kamaya°|    B¢vÝyt£¢t   .   10  .

yda

when

Ïvm¯

you

A¢BvxI¢s

rain profusely

tt¯

that

tE

they

ima:

these

p#aN

O Prana

p#ja:

creatures

AanÓdãpa:

blissful

¢t¾¢Ót

become

kamay

to the fulfillment of their desire

A°|

food

B¢vÝy¢t

will be

i¢t

thus

 
O !  Prana !   When   you  rain profusely,   these   creatures   of yours 
are   blissful for the reason that,  there  would grow food to the fulfillment
of   their   desire.
 
v#aÏyÞÏv|    p#aNWk    §¢xräOa    ¢váÞy    sÏp¢t: ,
vymaïÞy    datar:    ¢pta    Ïv|    mat¢rá n:    .  ; 11  .

v#aÏy:

one who has fallen from righteous practices

Ïv||

you

p#aN

O! Prana

ek¢xI   sn¯

being

AäOa

consumer

¢váÞy

of the universe

sÏp¢t:

the good lord (or the lord of existence)

vym¯

we

tv

your

AaïÞy

of the edible

datar:

providers

¢pta	father(or tvam thou , matarisvanah of the wind

Ïv|

thou

mat¢rá

O! Matarisvan

You   are one without purity as having lapsed from ritualistic observances. 
 O!   Prana ! you are the Ekarsi   fire   that   enjoys (the   offerings).  You
are   the   universal   lord   of   existence.   We are   the  providers   of  
your   food.   You   are,   O!   air! ,   our   father.
Note : As the first born, Prana did not have the ceremonial purification and
hence addressed as having lapsed into unrighteousness.This is a poetic way
of praising under the guise of criticism or ridicule.
ya   tE   tn¥vaI¢c     p#¢t¢¿ta   ya   ½aEæOE   ya   c   cX¤¢x ,
ya   c   mn¢s   s|tta   ¢Sva|   ta|   kâ   maEÏ@m£:   .  12  .  

ya

which

tE

they

tn¥:

body

v¢c

in speech

p#¢t¢¿ta

is established

ya

which

½aEæOE

in the ear

ya

which

c

and

cX¤¢x

in the eyes

ya

which

c

also

mn¢s	in the mind

s|tta

pervades

¢Sva|

propitious

ta|

that

kâ

do

ma

do not

uÏ@am£:

go away

 
Your body which is in speech , the ear , the eye and which pervades in
the mind , make it bestower of prosperity . Pray, do not go away.  
p#aNÞyEd|    vSE    svI|    ¢æO¢dvE    yt¯   p#¢t¢¿tm¯   ,
matEv   p¤æOaÓrXÞv   ½£à   p#åOa|   c   ¢vDE¢h   n   i¢t   .  13  .

p#aNÞy

of Prana

id|

this

vSE	under the control

svI|   ¢æO¢dvE

all in the three worlds

yt¯

whatever

p#¢t¢¿tm¯

exists

mata

mother

iv

like

p¤æOan¯

the sons

rXÞv

protect

½£:

affluence

c

and

p#åOa|

intelligence

¢vDE¢h

give

n:

for us

i¢t

thus

 
All that  exists   in   the   three   worlds,   is  controlled by  Prana.  O ! Prana!
bestow on us prosperity,wisdom and protect us as a  mother would  her children.