14.021
brāhmaṇa uvāca॥
The Brāhmaṇa said.
atrāpy udāharantīm am itihāsaṃ purātanam। nibodha daśa hotṝṇāṃ vidhānam iha yādṛśam ॥14-21-1॥
Here, too, they narrate this ancient history. Understand here the nature of the arrangement of the ten hotṛ priests. (14-21-1)
sarvamevātra vijñeyaṃ cittaṃ jñānamavekṣate. retaḥ śarīrabhṛtkāye vijñātā tu śarīrabhṛt ॥14-21-2॥
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)
śarīrabhṛd-gārhapatyas tasmād anyaḥ praṇīyate. tataś cāhavanīyas tu tasmin saṅkṣipyate haviḥ ॥14-21-3॥
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)
tato vācaspatirjajñe samānaḥ paryavekṣate। rūpaṃ bhavati vai vyaktaṃ tadanudravate manaḥ ॥14-21-4॥
Then, the lord of speech was born, who observes alike. The form becomes indeed manifest, and the mind follows that. (14-21-4)
brāhmaṇyuvāca॥
The brāhmaṇa said.
kasmād vāg abhavat pūrvaṃ kasmāt paścān mano 'bhavat। manasā cintitaṃ vākyaṃ yadā samabhipadyate॥14-21-5॥
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)
kena vijñānayogena matiś cittaṁ samāsthitā। samunnītā nādhyagacchat ko vai nāṁ pratiṣedhati ॥14-21-6॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said;
tāmapānaḥ patirbhūtvā tasmātpreṣyatyapānatām. tāṃ matiṃ manasaḥ prāhurmanastasmādavekṣate ॥14-21-7॥
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)
praśnaṁ tu vāṅmanasormāṁ yasmāttvamanupṛcchasi। tasmātte vartayiṣyāmi tayoreva samāhvayam ॥14-21-8॥
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)
ubhe vāṅmanasī gatvā bhūtātmānam apṛcchatām। āvayoḥ śreṣṭham ācakṣva chindhi nau saṃśayaṃ vibho ॥14-21-9॥
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)
mana ity eva bhagavāṁs tadā prāha sarasvatīm। ahaṁ vai kāmadhuk tubhyam iti taṁ prāha vāg atha ॥14-21-10॥
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)
sthāvaraṁ jaṅgamaṁ caiva viddhyubhe manasī mama। sthāvaraṁ matsakaśe vai jaṅgamaṁ viṣaye tava॥14-21-11॥
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)
yastu te viṣayaṃ gacchen mantro varṇaḥ svaro'pi vā। tanmano jaṅgamaṃ nāma tasmād asi garīyasī॥14-21-12॥
But whatever mantra, syllable, or intonation approaches your domain, that is called the moving mind; therefore, you are greater. (14-21-12)
yasmād asi ca mā vocaḥ svayam abhyetya śobhane। tasmād ucchvāsam āsādya na vakṣyasi sarasvati ॥14-21-13॥
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)
prāṇāpānāntare devī vāgvai nityaṃ sma tiṣṭhati. preryamāṇā mahābhāge vinā prāṇamapānatī || prajāpatimupādhāvatprasīda bhagavanniti ||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)
tataḥ prāṇaḥ prādurabhūdvācamāpyāyayanpunaḥ। tasmāduchchvāsamāsādya na vāgvadati karhicit ॥14-21-15॥
Then breath arose and revived speech again; therefore, upon reaching exhalation, speech never speaks. (14-21-15)
ghoṣiṇī jātanirghoṣā nityam eva pravartate। tayor api ca ghoṣiṇyor nirghoṣaiva garīyasī ॥14-21-16॥
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)
gauriva prasravaty eṣā rasam uttamaśālinī। satataṃ syandate hy eṣā śāśvataṃ brahmavādinī ॥14-21-17॥
Just like the Gaṅgā, this ever-excellent, essence-bearing stream continually flows; this is the eternal proclaimer of Brahman. (14-21-17)
divyādivya-prabhāvena bhāratī gauḥ śuci-smite। etayoḥ antaraṃ paśya sūkṣmayoḥ syandamānayoḥ ॥14-21-18॥
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)
anutpanneṣu vākyeṣu codyamānā sisṛkṣayā। kiṃ nu pūrvaṃ tato devī vyājahāra sarasvatī ॥14-21-19॥
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)
prāṇena yā sambhavate śarīre; prāṇād apānaṃ pratipadyate ca. udānabhūtā ca visṛjya dehaṃ; vyānena sarvaṃ divam āvṛṇoti ॥14-21-20॥
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)
tataḥ samāne pratitiṣṭhatīha; ityeva pūrvaṃ prajajalpa cāpi. tasmān manaḥ sthāvaratvād-viśiṣṭaṃ; tathā devī jaṅgamatvād-viśiṣṭā ॥14-21-21॥
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)
