14.021
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। निबोध दशहोतॄणां विधानमिह यादृशम् ॥१४-२१-१॥
Here, too, they narrate this ancient history. Understand here the nature of the arrangement of the ten hotṛ priests. (14-21-1)
सर्वमेवात्र विज्ञेयं चित्तं ज्ञानमवेक्षते। रेतः शरीरभृत्काये विज्ञाता तु शरीरभृत् ॥१४-२१-२॥
Indeed, all that is to be known here, the mind observes as knowledge. The semen exists in the body of the embodied being, but it is the embodied soul that is the knower. (14-21-2)
शरीरभृद्गार्हपत्यस्तस्मादन्यः प्रणीयते। ततश्चाहवनीयस्तु तस्मिन्सङ्क्षिप्यते हविः ॥१४-२१-३॥
The soul which possesses the body is compared to the gārhapatya fire; from that, another fire is led forth. Then, from that, the āhavanīya fire—used for oblations—is established, and in it the offering is placed. (14-21-3)
ततो वाचस्पतिर्जज्ञे समानः पर्यवेक्षते। रूपं भवति वै व्यक्तं तदनुद्रवते मनः ॥१४-२१-४॥
Then, the lord of speech was born, who observes alike. The form becomes indeed manifest, and the mind follows that. (14-21-4)
ब्राह्मण्युवाच॥
The brāhmaṇa said.
कस्माद्वागभवत्पूर्वं कस्मात्पश्चान्मनोऽभवत्। मनसा चिन्तितं वाक्यं यदा समभिपद्यते ॥१४-२१-५॥
From what did speech arise first, and from what did mind arise afterward? When does the sentence, conceived by the mind, become fully realized? (14-21-5)
केन विज्ञानयोगेन मतिश्चित्तं समास्थिता। समुन्नीता नाध्यगच्छत्को वैनां प्रतिषेधति ॥१४-२१-६॥
By what union of knowledge was the intellect and mind established, yet what was elevated was not attained; who indeed restrains her? (14-21-6)
ब्राह्मण उवाच॥
The Brāhmaṇa said;
तामपानः पतिर्भूत्वा तस्मात्प्रेष्यत्यपानताम्। तां मतिं मनसः प्राहुर्मनस्तस्मादवेक्षते ॥१४-२१-७॥
The apāna, becoming the controller of her, dispatches her to the state of apāna. That mind, they say, belongs to the mind; and the mind from him observes. (14-21-7)
प्रश्नं तु वाङ्मनसोर्मां यस्मात्त्वमनुपृच्छसि। तस्मात्ते वर्तयिष्यामि तयोरेव समाह्वयम् ॥१४-२१-८॥
But since you are questioning me about the question of speech and mind, therefore I shall tell you their appellation (names) indeed. (14-21-8)
उभे वाङ्मनसी गत्वा भूतात्मानमपृच्छताम्। आवयोः श्रेष्ठमाचक्ष्व छिन्धि नौ संशयं विभो ॥१४-२१-९॥
Both speech and mind went and asked the lord of beings: "Of us two, declare which is the best; remove our doubt, O Lord." (14-21-9)
मन इत्येव भगवांस्तदा प्राह सरस्वतीम्। अहं वै कामधुक्तुभ्यमिति तं प्राह वागथ ॥१४-२१-१०॥
At that time the blessed one said to Sarasvatī, "Mind." Then Vāk said to him, "Indeed, I am the wish-yielding one for you." (14-21-10)
स्थावरं जङ्गमं चैव विद्ध्युभे मनसी मम। स्थावरं मत्सकाशे वै जङ्गमं विषये तव ॥१४-२१-११॥
Know that both the immobile and mobile exist in my mind; the immobile is in my presence, indeed, while the mobile is in your domain. (14-21-11)
यस्तु ते विषयं गच्छेन्मन्त्रो वर्णः स्वरोऽपि वा। तन्मनो जङ्गमं नाम तस्मादसि गरीयसी ॥१४-२१-१२॥
But whatever mantra, syllable, or intonation approaches your domain, that is called the moving mind; therefore, you are greater. (14-21-12)
यस्मादसि च मा वोचः स्वयमभ्येत्य शोभने। तस्मादुच्छ्वासमासाद्य न वक्ष्यसि सरस्वति ॥१४-२१-१३॥
Because you are here and did not speak yourself on coming, O beautiful one, therefore, having regained your breath, you will not speak, O Sarasvati. (14-21-13)
प्राणापानान्तरे देवी वाग्वै नित्यं स्म तिष्ठति। प्रेर्यमाणा महाभागे विना प्राणमपानती ॥ प्रजापतिमुपाधावत्प्रसीद भगवन्निति ॥१४-२१-१४॥
O goddess, speech indeed always abides between prāṇa and apāna. When deprived of prāṇa and apāna and being impelled, O greatly fortunate one, she approached Prajāpati for shelter saying, "Be gracious, O Lord." (14-21-14)
ततः प्राणः प्रादुरभूद्वाचमाप्याययन्पुनः। तस्मादुच्छ्वासमासाद्य न वाग्वदति कर्हिचित् ॥१४-२१-१५॥
Then breath arose and revived speech again; therefore, upon reaching exhalation, speech never speaks. (14-21-15)
घोषिणी जातनिर्घोषा नित्यमेव प्रवर्तते। तयोरपि च घोषिण्योर्निर्घोषैव गरीयसी ॥१४-२१-१६॥
The bell, once it has produced sound, always indeed operates. Yet, between the two bells, it is the sound that is truly superior. (14-21-16)
गौरिव प्रस्रवत्येषा रसमुत्तमशालिनी। सततं स्यन्दते ह्येषा शाश्वतं ब्रह्मवादिनी ॥१४-२१-१७॥
Just like the Gaṅgā, this ever-excellent, essence-bearing stream continually flows; this is the eternal proclaimer of Brahman. (14-21-17)
दिव्यादिव्यप्रभावेन भारती गौः शुचिस्मिते। एतयोरन्तरं पश्य सूक्ष्मयोः स्यन्दमानयोः ॥१४-२१-१८॥
O pure-smiling one, behold the difference between Bharati (the goddess of speech) and the cow, by their divine and non-divine splendour, in their subtly flowing aspects. (14-21-18)
अनुत्पन्नेषु वाक्येषु चोद्यमाना सिसृक्षया। किं नु पूर्वं ततो देवी व्याजहार सरस्वती ॥१४-२१-१९॥
When sentences were not yet brought forth, being prompted by the desire to create, what, then, did the goddess Sarasvatī speak first? (14-21-19)
प्राणेन या सम्भवते शरीरे; प्राणादपानं प्रतिपद्यते च। उदानभूता च विसृज्य देहं; व्यानेन सर्वं दिवमावृणोति ॥१४-२१-२०॥
Through prāṇa that arises within the body, from prāṇa, apāna is attained; and, having become udāna and leaving the body, by vyāna, all covers the sky. (14-21-20)
ततः समाने प्रतितिष्ठतीह; इत्येव पूर्वं प्रजजल्प चापि। तस्मान्मनः स्थावरत्वाद्विशिष्टं; तथा देवी जङ्गमत्वाद्विशिष्टा ॥१४-२१-२१॥
Then, in sameness, it abides here; thus, it was previously stated as well. Therefore, the mind is distinguished by its immovable nature; similarly, the Goddess is distinguished by her movable nature. (14-21-21)
