14.021

ब्राह्मण उवाच॥

brāhmaṇa uvāca॥

[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]

(the Brāhmaṇa said;)

The Brāhmaṇa said.

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। निबोध दशहोतॄणां विधानमिह यादृशम् ॥१४-२१-१॥

atrāpy udāharantīm am itihāsaṃ purātanam। nibodha daśa hotṝṇāṃ vidhānam iha yādṛśam ॥14-21-1॥

[अत्र अपि (atra api) - here also; उदाहरन्ति (udāharanti) - they cite; they utter; इमम् (imam) - this; इतिहासं (itihāsam) - history; पुरातनम् (purātanam) - ancient; निबोध (nibodha) - know; understand; दश (daśa) - ten; होतॄणां (hotṝṇām) - of the hotṛs; of the ten priests; विधानम् (vidhānam) - arrangement; procedure; इह (iha) - here; in this context; यादृशम् (yādṛśam) - what kind; of which sort;]

(Here also they cite this ancient history. Know here the arrangement of the ten hotṛs as it is.)

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॥

sarvamevātra vijñeyaṃ cittaṃ jñānamavekṣate. retaḥ śarīrabhṛtkāye vijñātā tu śarīrabhṛt ॥14-21-2॥

[सर्वम् (sarvam) - all; everything; एव (eva) - indeed; verily; अत्र (atra) - here; विज्ञेयं (vijñeyam) - to be known; knowable; चित्तं (cittam) - mind; consciousness; ज्ञानम् (jñānam) - knowledge; अवेक्षते (avekṣate) - observes; beholds; रेतः (retaḥ) - semen; seed; शरीरभृत्-काये (śarīrabhṛt-kāye) - in the body of the embodied one; विज्ञाता (vijñātā) - the knower; one who knows; तु (tu) - but; शरीरभृत् (śarīrabhṛt) - the embodied one; soul;]

(All indeed here to be known, the mind observes knowledge. The semen, in the body of the embodied, the knower but is the embodied one.)

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॥

śarīrabhṛd-gārhapatyas tasmād anyaḥ praṇīyate. tataś cāhavanīyas tu tasmin saṅkṣipyate haviḥ ॥14-21-3॥

[शरीरभृत् (śarīrabhṛt) - soul possessing the body; गार्हपत्यः (gārhapatyaḥ) - the gārhapatya (sacrificial fire); तस्मात् (tasmāt) - from that; अन्यः (anyaḥ) - another; प्रणीयते (praṇīyate) - is led; ततः (tataḥ) - from that; च (ca) - and; आहवनीयः (āhavanīyaḥ) - the āhavanīya (oblatory fire); तु (tu) - but; तस्मिन् (tasmin) - in that; सङ्क्षिप्यते (saṅkṣipyate) - is placed; हविः (haviḥ) - offering;]

(Soul-possessing-the-body (śarīrabhṛt) is the gārhapatya fire; from that, another is led. From that, and the āhavanīya but, in that offering is placed.)

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॥

tato vācaspatirjajñe samānaḥ paryavekṣate। rūpaṃ bhavati vai vyaktaṃ tadanudravate manaḥ ॥14-21-4॥

[ततः (tataḥ) - thereafter; वाचः-पतिः (vācas-patiḥ) - lord of speech; जज्ञे (jajñe) - was born; समानः (samānaḥ) - the same; the equal; पर्यवेक्षते (paryavekṣate) - observes; रूपम् (rūpam) - form; भवति (bhavati) - becomes; वै (vai) - indeed; व्यक्तम् (vyaktam) - manifest; तत् (tat) - that; अनुद्रवते (anudravate) - follows; मनः (manaḥ) - mind;]

(Thereafter, the lord of speech was born, the same observes. The form indeed becomes manifest; that the mind follows.)

Then, the lord of speech was born, who observes alike. The form becomes indeed manifest, and the mind follows that. (14-21-4)

ब्राह्मण्युवाच॥

brāhmaṇyuvāca॥

[ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; priest; उवाच (uvāca) - said; spoke;]

(The brāhmaṇa said;)

The brāhmaṇa said.

कस्माद्वागभवत्पूर्वं कस्मात्पश्चान्मनोऽभवत्। मनसा चिन्तितं वाक्यं यदा समभिपद्यते ॥१४-२१-५॥

kasmād vāg abhavat pūrvaṃ kasmāt paścān mano 'bhavat। manasā cintitaṃ vākyaṃ yadā samabhipadyate॥14-21-5॥

[कस्मात् (kasmāt) - from what; वाक् (vāk) - speech; अभवत् (abhavat) - arose; पूर्वं (pūrvaṃ) - before; कस्मात् (kasmāt) - from what; पश्चात् (paścāt) - after; मना (manas) - mind; अभवत् (abhavat) - arose; । (।) - मनसा (manasā) - by the mind; चिन्तितं (cintitaṃ) - thought; वाक्यं (vākyaṃ) - speech; यदा (yadā) - when; समभिपद्यते (samabhipadyate) - is fully attained; ॥१४-२१-५॥ (॥14-21-5॥) -;]

(From what did speech arise before, from what did the mind arise after? The sentence thought by the mind—when is it fully attained?)

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॥

kena vijñānayogena matiś cittaṁ samāsthitā। samunnītā nādhyagacchat ko vai nāṁ pratiṣedhati ॥14-21-6॥

[केन (kena) - by what; विज्ञानयोगेन (vijñānayogena) - by the union of knowledge; मति (mati) - intellect; चित्तं (cittaṁ) - mind; समास्थिता (samāsthitā) - being established; समुन्नीता (samunnītā) - elevated; न (na) - not; अध्यगच्छत् (adhyagacchat) - attained; कः (kaḥ) - who; वै (vai) - indeed; एनां (enāṁ) - her (this one); प्रतिषेधति (pratiṣedhati) - restrains;]

(By what union of knowledge, intellect and mind being established, (what is) elevated was not attained; who indeed restrains her?)

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॥

brāhmaṇa uvāca॥

[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; the priest; the learned man; उवाच (uvāca) - said; spoke; uttered;]

(the Brāhmaṇa said;)

The Brāhmaṇa said;

तामपानः पतिर्भूत्वा तस्मात्प्रेष्यत्यपानताम्। तां मतिं मनसः प्राहुर्मनस्तस्मादवेक्षते ॥१४-२१-७॥

tāmapānaḥ patirbhūtvā tasmātpreṣyatyapānatām. tāṃ matiṃ manasaḥ prāhurmanastasmādavekṣate ॥14-21-7॥

[ताम् (tām) - her; (the mind; accusative singular, feminine); अपानः (apānaḥ) - apāna (the downward breath); पतिर्भूत्वा (patir bhūtvā) - becoming the lord; तस्मात् (tasmāt) - from him; (from apāna); प्रेष्यति (preṣyati) - sends forth; अपानताम् (apānatām) - apānatā (the state of apāna; acc. fem. sg.); ताम् (tām) - her; (the same as above, the mind; acc. fem. sg.); मतिम् (matim) - mind; (accusative singular, feminine); मनसः (manasaḥ) - of the mind; (genitive singular, neuter); प्राहुः (prāhuḥ) - they call; मनः (manaḥ) - mind; (nominative singular); तस्मात् (tasmāt) - from him; (from apāna); अवेक्षते (avekṣate) - observes; looks upon;]

(Her apāna, having become the lord, from him sends forth the state of apāna. Her mind, of the mind, they call; the mind from him observes.)

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॥

praśnaṁ tu vāṅmanasormāṁ yasmāttvamanupṛcchasi। tasmātte vartayiṣyāmi tayoreva samāhvayam ॥14-21-8॥

[प्रश्नं (praśnam) - question; तु (tu) - but; वाङ्मनसोः (vāṅmanasoḥ) - of speech and mind (dual genitive); माम् (mām) - me; यस्मात् (yasmāt) - because; त्वम् (tvam) - you; अनुपृच्छसि (anupṛcchasi) - are questioning (2nd person singular, present); तस्मात् (tasmāt) - therefore; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall declare (1st person singular, future); तयोः (tayoḥ) - of those two; एव (eva) - indeed; समाह्वयम् (samāhvayam) - appellation; (name, designation);]

(But the question of speech and mind, since you are questioning me, therefore to you I shall declare the appellation of those two indeed.)

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॥

ubhe vāṅmanasī gatvā bhūtātmānam apṛcchatām। āvayoḥ śreṣṭham ācakṣva chindhi nau saṃśayaṃ vibho ॥14-21-9॥

[उभे (ubhe) - both (dual); वाङ्मनसी (vāṅmanasī) - speech and mind (dual); गतvā (gatvā) - having gone; भूतात्मानम् (bhūtātmānam) - the lord of beings; अपृच्छताम् (apṛcchatām) - asked (dual); आवयोः (āvayoḥ) - of us two; श्रेष्ठम् (śreṣṭham) - the best; आचक्ष्व (ācakṣva) - declare; छिन्धि (chindhi) - cut; नौ (nau) - our (dual); संशयम् (saṃśayam) - doubt; विभो (vibho) - O Lord;]

(Both, speech and mind, having gone, the lord of beings, asked. Of us two, the best, declare; cut our doubt, O Lord.)

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॥

mana ity eva bhagavāṁs tadā prāha sarasvatīm। ahaṁ vai kāmadhuk tubhyam iti taṁ prāha vāg atha ॥14-21-10॥

[मन (mana) - mind; इति (iti) - thus; एव (eva) - indeed; भगवान् (bhagavān) - the blessed one; तदा (tadā) - then; प्राह (prāha) - spoke; सरस्वतीम् (sarasvatīm) - to Sarasvatī; अहं (ahaṁ) - I; वै (vai) - indeed; कामधुक् (kāmadhuk) - wish-yielder; तुभ्यम् (tubhyam) - for you; इति (iti) - thus; तं (taṁ) - to him; प्राह (prāha) - said; वाक् (vāk) - speech; अथ (atha) - then;]

(Mind thus indeed the blessed one then spoke to Sarasvatī. "I indeed am the wish-yielder for you" thus to him Vāk then said.)

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॥

sthāvaraṁ jaṅgamaṁ caiva viddhyubhe manasī mama। sthāvaraṁ matsakaśe vai jaṅgamaṁ viṣaye tava॥14-21-11॥

[स्थावरम् (sthāvaram) - immobile; जङ्गमम् (jaṅgamam) - mobile; च (ca) - and; एव (eva) - indeed; विद्धि (viddhi) - know; उभे (ubhe) - both; मनसी (manasī) - in the mind; मम (mama) - my; स्थावरम् (sthāvaram) - immobile; मत्सकाशे (matsakaśe) - in my presence; वै (vai) - indeed; जङ्गमम् (jaṅgamam) - mobile; विषये (viṣaye) - in the domain; तव (tava) - your;]

(Immobile and mobile, indeed, know both in my mind. Immobile in my presence, indeed; mobile in your domain.)

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॥

yastu te viṣayaṃ gacchen mantro varṇaḥ svaro'pi vā। tanmano jaṅgamaṃ nāma tasmād asi garīyasī॥14-21-12॥

[यः (yaḥ) - who; तु (tu) - but; ते (te) - your; विषयं (viṣayam) - subject; गच्छेत् (gacchet) - should go; may go; मन्त्रः (mantraḥ) - mantra; वर्णः (varṇaḥ) - syllable; स्वरः (svaraḥ) - intonation; अपि (api) - even; वा (vā) - or; तत् (tat) - that; मनः (manaḥ) - mind; जङ्गमं (jaṅgamam) - moving (thing); नाम (nāma) - name; तस्मात् (tasmāt) - therefore; असि (asi) - you are; गरीयसी (garīyasī) - greater (feminine);]

(But who should go to your subject, mantra, syllable, intonation, even or; that mind moving name; therefore you are greater.)

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॥

yasmād asi ca mā vocaḥ svayam abhyetya śobhane। tasmād ucchvāsam āsādya na vakṣyasi sarasvati ॥14-21-13॥

[यस्मात् (yasmāt) - because; असि (asi) - you are; च (ca) - and; मा (mā) - not; वोचः (vocaḥ) - you spoke; स्वयम् (svayam) - yourself; अभ्येत्य (abhyetya) - having approached; शोभने (śobhane) - O beautiful one; तस्मात् (tasmāt) - therefore; उच्छ्वासम् (ucchvāsam) - breath; आसाद्य (āsādya) - having reached; न (na) - not; वक्ष्यसि (vakṣyasi) - you will speak; सरस्वति (sarasvati) - O Sarasvati;]

(Because you are and not spoke yourself having approached, O beautiful one; therefore, having attained breath, you will not speak, O Sarasvati.)

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॥

prāṇāpānāntare devī vāgvai nityaṃ sma tiṣṭhati. preryamāṇā mahābhāge vinā prāṇamapānatī || prajāpatimupādhāvatprasīda bhagavanniti ||14-21-14||

[प्राणापानान्तरे (prāṇāpānāntare) - between prāṇa and apāna; between the inward and outward breath; देवी (devī) - O goddess; वाक् (vāk) - speech; वै (vai) - indeed; नित्यम् (nityam) - always; स्म (sma) - indeed; तिष्ठति (tiṣṭhati) - remains; प्रेर्यमाणा (preryamāṇā) - being impelled; महाभागे (mahābhāge) - O greatly fortunate one; विना (vinā) - without; प्राणम् (prāṇam) - prāṇa (inward breath); अपानती (apānatī) - apāna (outward breath); प्रजापतिम् (prajāpatim) - to Prajāpati (lord of beings); उपाधावत् (upādhāvat) - approached for shelter; प्रसीद (prasīda) - be gracious; भगवन् (bhagavan) - O Lord; इति (iti) - thus;]

(O goddess, speech indeed always remains between prāṇa and apāna. Being impelled, O greatly fortunate one, without prāṇa and apāna, (she) approached Prajāpati saying "Be gracious, O Lord." (14-21-14))

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॥

tataḥ prāṇaḥ prādurabhūdvācamāpyāyayanpunaḥ। tasmāduchchvāsamāsādya na vāgvadati karhicit ॥14-21-15॥

[ततः (tataḥ) - then; प्राणः (prāṇaḥ) - breath; प्रादुरभूत् (prādurabhūt) - arose; वाचम् (vācam) - speech; आप्याययन् (āpyāyayan) - causing to be nourished; पुनः (punaḥ) - again; तस्मात् (tasmāt) - therefore; उच्छ्वासम् (ucchvāsam) - exhalation; आसाद्य (āsādya) - having attained; न (na) - not; वाक् (vāk) - speech; वदति (vadati) - speaks; कर्हिचित् (karhicit) - at any time;]

(Then breath arose, causing speech to be nourished again; therefore, having attained exhalation, speech does not speak at any time.)

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॥

ghoṣiṇī jātanirghoṣā nityam eva pravartate। tayor api ca ghoṣiṇyor nirghoṣaiva garīyasī ॥14-21-16॥

[घोषिणी (ghoṣiṇī) - the bell; जातनिर्घोषा (jāta-nirghoṣā) - having produced sound; नित्यम् (nityam) - always; एव (eva) - indeed; प्रवर्तते (pravartate) - operates; तयोः (tayoḥ) - of those two; अपि (api) - even; च (ca) - and; घोषिण्योः (ghoṣiṇyoḥ) - of two bells; निर्घोषा (nirghoṣā) - sound; एव (eva) - indeed; गरीयसी (garīyasī) - greater;]

(The bell, having produced sound, always indeed operates. Of those two and of the two bells, sound indeed is greater.)

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॥

gauriva prasravaty eṣā rasam uttamaśālinī। satataṃ syandate hy eṣā śāśvataṃ brahmavādinī ॥14-21-17॥

[गौरिव (gaur iva) - as the Gaṅgā; like Gaṅgā; प्रस्रवति (prasravati) - flows forth; gushes out; एषा (eṣā) - this; she; रसम् (rasam) - essence; juice; उत्तमशालिनी (uttamaśālinī) - possessing excellence; endowed with supreme quality; सततम् (satatam) - continuously; always; स्यन्दते (syandate) - flows; streams; हि (hi) - indeed; surely; एषा (eṣā) - this; she; शाश्वतम् (śāśvatam) - eternal; perpetual; ब्रह्मवादिनी (brahmavādinī) - speaker of Brahman; expounder of the Absolute;]

(As the Gaṅgā, this essence-possessing, endowed with supreme quality, flows forth; continuously indeed this eternal expounder of Brahman streams.)

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॥

divyādivya-prabhāvena bhāratī gauḥ śuci-smite। etayoḥ antaraṃ paśya sūkṣmayoḥ syandamānayoḥ ॥14-21-18॥

[दिव्यादिव्यप्रभावेन (divyādivya-prabhāvena) - by the divine and non-divine splendour; भारती (bhāratī) - Bharati (Sarasvati, goddess of speech); गौः (gauḥ) - the cow; शुचिस्मिते (śuci-smite) - O pure-smiling one; एतयोः (etayoḥ) - of these two; अन्तरं (antaraṃ) - the difference; पश्य (paśya) - see; सूक्ष्मयोः (sūkṣmayoḥ) - of the subtle (ones); स्यन्दमानयोः (syandamānayoḥ) - of the flowing (ones);]

(By (their) divine and non-divine splendour, O pure-smiling one, (the goddess) Bharati and the cow — of these two, see the difference of the subtle flowing ones.)

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॥

anutpanneṣu vākyeṣu codyamānā sisṛkṣayā। kiṃ nu pūrvaṃ tato devī vyājahāra sarasvatī ॥14-21-19॥

[अनुत्पन्नेषु (anutpanneṣu) - not yet arisen; in those not yet manifested; वाक्येषु (vākyeṣu) - in sentences; in utterances; चोद्यमाना (codyamānā) - being prompted; being urged; सिसृक्षया (sisṛkṣayā) - with the desire to create; intending creation; किं (kiṃ) - what; नु (nu) - indeed; पूर्वं (pūrvaṃ) - previously; before; ततो (tato) - then; from that; देवी (devī) - the goddess; व्याजहार (vyājahāra) - spoke; uttered; सरस्वती (sarasvatī) - Sarasvatī; (proper noun);]

(In utterances not yet arisen, being prompted by the desire to create, what indeed did the goddess Sarasvatī then speak before?)

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॥

prāṇena yā sambhavate śarīre; prāṇād apānaṃ pratipadyate ca. udānabhūtā ca visṛjya dehaṃ; vyānena sarvaṃ divam āvṛṇoti ॥14-21-20॥

[प्राणेन (prāṇena) (prāṇena) - by prāṇa; या (yā) (yā) - which; सम्भवते (sambhavate) (sambhavate) - arises; शरीरे (śarīre) (śarīre) - in the body; प्राणात् (prāṇāt) (prāṇāt) - from prāṇa; अपानं (apānaṃ) (apānaṃ) - apāna; प्रतिपद्यते (pratipadyate) (pratipadyate) - is attained; च (ca) (ca) - and; उदानभूता (udānabhūtā) (udānabhūtā) - having become udāna; च (ca) (ca) - and; विसृज्य (visṛjya) (visṛjya) - having left; देहं (dehaṃ) (dehaṃ) - the body; व्यानेन (vyānena) (vyānena) - by vyāna; सर्वं (sarvaṃ) (sarvaṃ) - all; दिवम् (divam) (divam) - the sky; आवृणोति (āvṛṇoti) (āvṛṇoti) - envelops;]

(By prāṇa, which arises in the body; from prāṇa, apāna is attained and, having become udāna and having left the body, by vyāna all (is) the sky envelops.)

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॥

tataḥ samāne pratitiṣṭhatīha; ityeva pūrvaṃ prajajalpa cāpi. tasmān manaḥ sthāvaratvād-viśiṣṭaṃ; tathā devī jaṅgamatvād-viśiṣṭā ॥14-21-21॥

[ततः (tataḥ) - then; समाने (samāne) - in sameness; प्रतितिष्ठति (pratitiṣṭhati) - abides; इह (iha) - here; इति (iti) - thus; एव (eva) - indeed; पूर्वं (pūrvaṃ) - previously; प्रजजल्प (prajajalpa) - spoke; च (ca) - and; अपि (api) - also; तस्मात् (tasmāt) - therefore; मनः (manaḥ) - mind; स्थावरत्वात् (sthāvaratvāt) - from immovability; विशिष्टं (viśiṣṭaṃ) - distinguished; तथा (tathā) - similarly; देवी (devī) - the Goddess; जङ्गमत्वात् (jaṅgamatvāt) - from mobility; विशिष्टा (viśiṣṭā) - distinguished;]

(Then, in sameness, abides here; thus indeed previously spoke also. Therefore, mind from immovability (is) distinguished; similarly, the Goddess from mobility (is) distinguished.)

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)