उपस्थमेवाप्येति य उपस्थमेवास्तमेत्यानन्दयितव्यमेवाप्येति य आनन्दयितव्यमेवास्तमेति प्रजापतिमेवाप्येति यः प्रजापतिमेवास्तमेति नासीरामेवाप्येति यो नासीरामेवास्तमेति कुमारमेवाप्येति यः कुमारमेवास्तमेति विज्ञानमेवाप्येति तदमृतमभयमशोकमनन्तनिर्बीजमेवाप्येतीति होवाच
upasthamevāpyeti ya upasthamevāstametyānandayitavyamevāpyeti ya ānandayitavyamevāstameti prajāpatimevāpyeti yaḥ prajāpatimevāstameti nāsīrāmevāpyeti yo nāsīrāmevāstameti kumāramevāpyeti yaḥ kumāramevāstameti vijñānamevāpyeti tadamṛtamabhayamaśokamanantanirbījamevāpyetīti hovāca
Into the loins enters that which sets in the loins; into the delighting enters that which sets in the delighting; into Prajāpati enters that which sets in Prajāpati; into Nāsīrā enters that which sets in Nāsīrā; into kumāra enters that which sets in kumāra; into knowledge it enters; and into that immortal, fearless, sorrowless, endless, seedless — into it it enters. So he said.
89d2d745ba54 · publicado 29 jul 2026, 4:12:03 UTC
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The tenth step: the loins, the delighting, Prajāpati, the channel Nāsīrā, the breath kumāra.
Nāsīrā is a rare word; in the Veda nāsīra means “the vanguard, the spearhead of an army”. A warlike name assigned to the channel that in this row answers for begetting. The joining is unexpected but not senseless: both are about thrust and the forward edge.
With this the five instruments of action are finished — speech, hands, feet, excretion, the loins — and together with the five senses of perception that makes ten. Further, in the four last rows, come the inner instruments: mind, reason, selfhood and consciousness.
This order is worth holding in mind while reading the whole khaṇḍa. It does not enumerate at random: first that with which the world is taken, then that with which one acts in it, and only at the last that by which all of it is held within.