pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: नैनं शस्त्राणि विध्यन्ते न मृत्युश्चास्य विद्यते। नातः सुखतरं किंचिल्लोके क्वचन दृश्यते॥
English: Weapons never pierce him; death does not exist for him. Nowhere in the world can be seen any one who is happier than he.
Sanskrit: सम्यग्युक्त्वा स आत्मानमात्मन्येव प्रतिष्ठते। विनिवृत्तजरादुःख सुखं स्वपिति चापि सः॥
English: Having adequately concentrated his soul, he lives firmly himself. Pruning off decrepitude and pain and pleasure, he sleeps at case.
Sanskrit: देहान्यथेष्टमभ्येति हित्वेमां मानुषीं तनुम्। निर्वेदस्तु न कर्तव्यो भुञ्जानेन कथंचन॥
English: Renouncing this human body he attains to (other) forms according to his pleasure. While one is enjoying the sovereignty that Yoga bestows, one should never fall away from devotion to Yoga.
Sanskrit: सम्यग्युक्तो यदाऽऽत्मानमात्मन्येव प्रपश्यति। तदैव न स्पृहयते साक्षादपि शतक्रतोः॥
English: When one, after adequate devotion to Yoga, sees the Soul in his ownself, he then ceases to have any regard for even him of a hundred sacrifices (India).
Sanskrit: योगमेकान्तशीलस्तु यथा विन्दति तच्छृणु। दृष्टपूर्वी दिशं चिन्त्य यस्मिन् सनिवसेत् पुरे॥ पुनस्याभ्यन्तरे तस्य मनः स्थाप्यं न बाह्यतः। पुनस्याभ्यन्तरे तिष्ठन् यस्मिन्नावसथे वसेत्। तस्मिन्नावसथे धार्य सबाह्याभ्यन्तरं मनः॥ प्रचिन्त्यावसथे कृत्स्नं यस्मिन् काले स पश्यति। तस्मिन् काले मनश्चास्य न च किंचन बाह्यतः॥ सन्नियम्येन्द्रियग्रामं निर्घोषं निर्जने वने। कायमभ्यन्तरं कृत्स्नमेकाग्र: परिचिन्तयेत्॥ दन्तांस्तालु च जिह्वां च गलं ग्रीवां तथैव च। हृदयं चिन्तयेच्चापि तथा हृदयबन्धनम्॥
English: Hear now how one, habituating himself to exclusive meditation, succeeds in attaining to Yoga. Thinking of that points of the compass which has the Sun behind it, the mind should be fixed not outside, but in the interior of that palace in which one may happen to live. Livin within that palace the mind should then, with all it outward and inward (operations). see in that particular room in which one may live. At that time when, having deeply meditated one sees the All (viz., Brahma, the Soul of the Universe). there is then nothing external to Brahma where the mind may live. Controlling all the senses in a forest that is free from the noise and that is uninhabited, with mind fired thereon, one should meditate on the All both outside and inside his body. One should mediate on the teeth, the palate, the tongue, the throat, the neck likewise; one should also meditate on the heart and the ligatures of the heart.
Sanskrit: ब्राह्मण उवाच इत्युक्तः य मया शिष्यो मेधावी मधुसूदन। पप्रच्छ पुनरेवेमं मोक्षधर्मं सुदुर्वचम्॥
English: Thus addressed by me, that intelligent disciple, O destroyer of Madhu, once more asked me about this religion of Liberation that is so difficult to explain.
Sanskrit: भुक्तं भुक्तमिदं कोष्ठे कथमनं विपच्यते। कथं रसत्वं व्रजति शोणितत्वं कथं पुनः॥
English: How does this food that is eaten from time to time become digested in the stomach? How does it become changed into juice? How, again, into blood.
Sanskrit: तथा मांस च मेदश्च स्नाय्वस्थीनि च योषिति। कथमेतानि सर्वाणि शरीराणि शरीरिणाम्॥
English: How docs it nourish the flesh, the marrow, the sinews, the bones? How do all these limbs of embodied creatures grow?
Sanskrit: वर्धते वर्धमानस्य वर्धते च कथं बलम्। निरोधानां निर्गमनं मलानां च पृथक् पृथक्॥
English: How does the strength grow of the growing man? How takes place the escape of all such elements as are not nutritive, and of all impurities separately?
Sanskrit: कुतोवायं प्रश्वसिति उच्छ्वसित्यपि वा पुनः। कं च देशमधिष्ठाय तिष्ठेत्यात्मायमात्मनि॥
English: How does this one inhale and again, exhale? Staying upon what particular part does the Soul live in the body?
Sanskrit: जीवः कथं वहति च चेष्टमान: कलेवरम्। किं वर्ण कीदृशं चैव निवेशयति वै पुनः॥
English: How does the Individual Soul, exerting himself, bear the body? Of what colour and of what kind is the body n which he lives again?
Sanskrit: याथातथ्येन भगवन् वक्तुमर्हसि मेऽनघ। इति सम्परिपृष्टोऽहं तेन विप्रेण माधव॥
English: O' holy one, you should tell me all this accurately, O sinless one' Thus was I accosted by that learned Brahimana, O Madhava?
Sanskrit: प्रत्यब्रुवं महाबाहो यथाश्रुतमरिंदम। यथा स्वकोष्ठे प्रक्षिप्य भाण्डं भाण्डमना भवेत्॥ तथा स्वकाये प्रक्षिप्य मनो द्वारैनिश्चलैः। आत्मानं तत्र मार्गेत प्रमादं परिवर्जयेत्॥
English: I replied to him. O you of mighty arms, as I myself had heard, O chastiser of all enemies! As onc, placi.:g some precious object in his store-room, should keep his mind on it, so placing the mind within one's own body, one should then, controlling all the senses, seek after the Soul, avoiding all carclessness.
Sanskrit: एवं सततमुद्युक्तः प्रीतात्मा न चिरादिव। आसादयति तद् ब्रह्म यद् दृष्ट्वा स्यात् प्रधानवित्।।४७
English: One should, becoming always assiduous in this way and pleased with his own self, within a very short time, attain to that Brahman by seeing which one would become conversant with Pradhana.
Sanskrit: न त्वसौ चक्षुषा ग्राह्यो न च सर्वैरपीन्द्रियैः। मनसैव प्रदीपेन महानात्मा प्रदृश्यते॥
English: He is not capable of being apprehended by the eye; nor even by all the senses. It is only with the lamp of the mind that the great Soul can be seell.
Sanskrit: सर्वतः पाणिपादान्तः सर्वतोऽक्षिशिरोमुखाः सर्वतःश्रुतिमाल्लोके सर्वमावृत्य तिष्ठति॥
English: He has hands and feet on all sides; he has ears on all sides; he lives, pervading all things in this world.
Sanskrit: जीवो निष्क्रान्तमात्मानं शरीरात् सम्प्रपश्यति। स तमुत्सृज्य देहे धारयन् ब्रह्म केवलम्॥
English: The Individual Soul beholds the Soul as extracted from the body. Then renouncing Brahma as invested with form, by holding the mind in the body, he sees Brahma as freed from all qualities.
Sanskrit: आत्मानमालोकयति मनसा प्रहसन्निव। तदेवमाश्रयं कृत्वा मोक्ष याति ततो मयि॥
English: He sees the Soul with his mind, siniling as it were at the time. Depending upon that Brahma; he then attains to Liberation in me.
Sanskrit: इदं सर्वरहस्यं ते मया प्रोक्तं द्विजोत्तम। आपृच्छे साधयिष्यामि गच्छ विप्र यथासुखम्॥
English: O foremost of twice both oncs, all this mystery has now been declared by me. I ask your permission, for I shall leave this place. Do you (also) go wherever you like.
Sanskrit: इत्युक्तः स तदा कृष्ण मया शिष्यो महातपाः। अगच्छत यथाकामं ब्राह्मणः संशितव्रतः॥
English: Thus, addressed by me, O Krishna, on that occasion that disciple of mine, gifted with austere penances, that Brahmana of rigid vows, went away according to this pleasure.
Sanskrit: वासुदेव उवाच इत्युक्त्वा स तदा वाक्यं मां पार्थ द्विजसत्तमः। मोक्षधर्माश्रितः सम्यक् तत्रैवान्तरधीयत॥
English: Vasudeva said O'son of Pritha having said these words to me, on that occasion, about the Religion of Emancipation, that best of Brahmanas disappeared then and there.
Sanskrit: कच्चिदेतत् त्वया पार्थ श्रुतमेकाग्रचेतसा। तदापि हि रथस्थस्त्वं श्रुतवानेतदेव हि॥
English: Have you heard this discourse, O son of Pritha, with mind directed solely to wards it? This you did hear on that occasion while you were on your car.
Sanskrit: नैतत् पार्थ सुविज्ञेयं व्यामिश्रेणेति मे मतिः। नरेणाकृतसंज्ञेन विशुद्धनान्तरात्मना।॥
English: I think, O son of Pritha, that this is difficult of being comprehended by one whose understanding is confused, or who has acquired no wisdom by study, or who eats food not suited to his body' or whose Soul is not purified.
Sanskrit: सुरस्यमिदं प्रोक्तं देवानां भरतर्षभ। कच्चिन्नेदं श्रुतं पार्थ मनुष्येणेह कर्हिचित्॥
English: O chief of Bharata's race, this is a great mystery among the celestials that has been declared. At no time or place; O son of Pritha, has this teen heard by man in this world.
Sanskrit: न ह्येतच्छ्रोतुमर्होऽन्यो मनुष्यस्त्वामृतेऽनघ। नैतदद्य सुविज्ञेयं व्यामिश्रेणान्तरात्मना॥
English: O sinless one, save yourself no other man is worthy of hearing it. It is not, at this time, capable of being easily understood by one whose inner soul is confused.
Sanskrit: क्रियावद्भिर्हि कौन्तेय देवलोकः समावृतः। . न चैतदिष्टं देवानां मर्त्यरूपनिवर्तनम्॥
English: The world of the celestials is filled, O son of Kunti, with those who follow the religion of actions. The cessation of the body is not liked by the celestials.
Sanskrit: पराहि सा गति पार्थं तद् ब्रह्म सनातनम्। यत्रामृतत्वं प्राप्नोति त्यक्त्वा देहं सदा सुखी॥
English: That goal, O son of Pritha, is the highest which is forined by eternal Brahman where (Onc, renouncing the body, attains to immortality and becomes always happy.
Sanskrit: इमं धर्मं समास्थाय येऽपि स्युः पापयोनयः। स्त्रियो वैशयास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्।।
English: By following this religion, even they who are of sinful birth, such as women and Vaishyas and Shudras, come by the highest goal.
Sanskrit: किं पुनर्ब्राह्मणाः पार्थ क्षत्रिया वा बहुश्रुताः। स्वधर्मरतयो नित्यं ब्रह्मलोकपरायणाः॥
English: What need be said then, O son of Pritha, of Brahmanas and Kshatriyas endued with great learning, always devoted to the duties of their own orders, and who are intent on the region of Brahma?
Sanskrit: हेतुमच्चैतदुद्दिष्टमुपायाश्चास्य साधने। सिद्धि फलं च मोक्षश्च दुःखस्य च विनिर्णय॥
English: This has been laid down with the reasons; and also the means for its acquisition; and as complete attainment and fruit, viz., Liberation and the ascertainment of the truth about pain.
Sanskrit: नात परं सुख त्वन्यत् किंचित स्याद् भरतर्षभ। बुद्धिमाञ्श्रद्दधनश्च पराक्रान्तश्च पाण्डव॥ यः परित्यज्यते मर्यो लोकसारमसारवत्। एतैरुपायैः स क्षिप्रं परां गतिमवाप्नुते॥
English: O chief of Bharata's race, there is nothing else which yields happiness greater than is That mortal, O son of Pandu, who gifted with intelligence, and faith, and prowess, renounces unsubstantial what is considered substantial by the world, succeeds within a short time in obtaining the Supreme by these as as jeans.
Sanskrit: एतावदेव वक्तव्यं नातो भूयोऽस्ति किंचन। षण्मासान् नित्ययुक्तस्य योगः पार्थ प्रवर्तते॥
English: This is all that is to be said-there is nothing else which is higher than this. He, O son of Pritha, who devotes himself to its constant practice for a period of six months, succeeds in attaining to Yoga.
Sanskrit: वासुदेव उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। दम्पत्योः पार्थ संवादो योऽभवद् भरतर्षभ॥
English: Regarding it is cited the old narrative, O son of Pritha, of the discourse that took place between a married couple.
Sanskrit: ब्राह्मणी ब्राह्मणं कंचिज्ज्ञानविज्ञानपारगम्। दृष्ट्वा विविक्त आसीनं भार्या भर्तारमब्रवीत्॥ कं नु लोकं गमिष्यामि त्वामहं पतिमाश्रिता। न्यस्तकर्माणमासीनं कीनाशमविचक्षणम्॥
English: A certain Brahmana's wife, seeing the Brahmana, her husband, who was a complete master of every kind of knowledge and wisdom, seated in seclusion, said to him, Into what region shall I go, depending on you as my husband, you who are seated, having cast off all (religious) acts, who are harsh in your conduct towards me, and who undiscerning?
Sanskrit: भार्याः पतिकृताँल्लोकानाप्नुवन्तीति नः श्रुतम्। त्वामहं पतिमासाद्य कां गमिष्यामि वै गतिम्॥
English: We have heard that a wife attains to those regions which are acquired by her husband. What, indeed, is the goal that I shall attain, having obtained you for my husband.
Sanskrit: एवमुक्तः स शान्तात्मा तामुवाच हसन्निव। सुभगे नाभ्यसूयामि वाक्यस्यास्य तवातघे॥
English: Thus questioned, that Brahmana of tranquil soul then said to her, smilingly, O blessed dame, I am not offended with these words of yours, O sinless one.
Sanskrit: ग्राह्यं दृश्यं च सत्यं वा यदिदं कर्म विद्यते। एतदेव व्यवस्यन्ति कर्म कर्मेति कर्मिणः॥
English: Whatever acts exist which are adopted with the help of others, which are seen and which are true, are done, as acts, by men, devoted to acts. are SO are
Sanskrit: मोहमेव नियच्छन्ति कर्मणा ज्ञानवर्जिताः। नैष्कर्म्यं न च लोकेऽस्मिन् मुहूर्तमपि लभ्यते॥
English: Those persons who are destitute of knowledge, only store delusion by deeds. Freedom from acts, again, cannot even be momentarily attained in this world.
Sanskrit: कर्मणा मनसा वाचा शुभं वा यदि वाशुभम्। जन्मादिमूर्तिभेदान्तं कर्म भूतेषु वर्तते॥
English: From birth to the attainment of a different form, action good or bad, and accomplished by deeds, mind, or speech, exists in all beings.
Sanskrit: रक्षोभिर्वघ्यमानेषु दृश्यद्रव्येषु वर्त्मसु। आत्मस्थमात्मना तेभ्यो दृष्टमायतनं मया॥
English: Those paths (of action) which characterised by visible objects (such as Somajuice and clarified butter for libations) being destroyed by Rakshasa, turning away from them I have perceived the scat (of the soul) that is in the body, with the help of the soul.
Sanskrit: यत्र तद् ब्रह्म निर्द्वन्द्वं यत्र सोमः सहाग्निना। व्यवायं कुरुते नित्यं धीरो भूतानि धारयन्॥
English: There lives Brahma transcending all pairs of opposites; there Soma with Agni; and there the mover of the under standing, (viz., Vayu) always moves, upholding all creatures.
Sanskrit: यत्र ब्रह्मादयो युक्तास्तदक्षरमुपासते। विद्वांसः सुव्रता यत्र शान्तात्मानो जितेन्द्रियाः॥
English: It is for that seat that the Grandfather Brahman and others, concentrated in Yoga, adorc thc Indestructible. It is for that seat that men of learning an excellent vows, of tranquil souls, and of senses completely controlled, strive.
Sanskrit: घ्राणेन न तदा यं नास्वाद्यं चैव जिह्वया। स्पर्शनेन तदस्पृश्यं मनसा त्ववगम्यते॥
English: That is not capable of being smelt by the sense of smell; nor tasted by the tongue; or touched by the organs of It is by the mind that that is attained.
Sanskrit: चक्षुषामविषह्यं च यत् किंचिच्छ्रवणात् परम्। अगत्वमरसस्मर्शमरूपाशब्दलक्षणम्॥
English: It is incapable of being conquered by the cye. It is above the sense of hearing. It is shorn of scent, taste, touch, and form as attributes.
Sanskrit: यतः प्रवर्तते तन्त्रं यत्र च प्रतितिष्ठति। प्राणोऽपान: समानश्च व्यानश्चोदार एव च॥ तत एव प्रवर्तन्ते तदेव प्रविशन्ति च। समानव्यानयोर्मध्ये प्राणापानौ विचेरतुः॥
English: It is that from which proceeds the wellordained universe, and it that upon which it depends. The vital airs called Prana, Apana, Samana, Vyana and Udana, flow from it, and it is that into which they again enter. The vital airs Prana and Apana move between Samana and Vyana.
Sanskrit: तस्मिल्लीने प्रलीयेत समानो व्यान एव च। अपान प्रणयोर्मध्ये उदानो व्याप्य तिष्ठति। तस्माच्छयानं पुरुषं प्राणापानौ न मुञ्चतः॥
English: When the soul sleeps, both Samana and Vyana are absorbed. Between Apana and Frana, Udana lives, pervading all.
Sanskrit: प्राणानामायतत्वेन तमुदानं प्रचक्षते। तस्मात् तपो व्यवस्यन्ति मन्दतं ब्रह्मवादिनः॥
English: Hence, Prana and Apana do not desert a sleeping person. On account of its controlling all the vital airs, the controlling breath is so called Udana.
Sanskrit: तेषामन्योन्यभक्षाणां सर्वेषां देहचारिणाम्। अग्निर्वैश्वानरो मध्ये सप्तधा दीव्यतेऽन्तरा॥ घ्राणं जिहा च चक्षुश्चत्वक् च श्रोत्रं च पञ्चमम्। मनो बुद्धिश्च सप्तैता जिह्वा वैश्वानरार्चिषः॥ प्रेयं दृश्यं च पेयं च स्पृश्यं श्रव्यं तथैव च। मन्तव्यमथ वोद्धव्यं ताः सप्त समिधो मम॥ घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः। मन्ता बोद्धा च सप्तैते भवन्ति परमविजः॥ प्रेये पेये च दृश्ये च स्पृश्ये श्रव्ये तथैव च। मन्तव्येऽप्यथ बोद्धव्ये सुभगे पश्य सर्वदा॥
English: Hence, utterers of Brahma practise penances which have myself for their goal. In the midst of all those vital airs which swallow up one another and move within the body, shines forth the fire called Vaishvanara made up of seven flames. The nose, the tongue, the eye, the skin, the car which numbers the fifth, the mind, and the understanding, these are the seven tongues of that Vaishvanara's flame. That which is smelt that which is seen, that which is drunk, that which is touched, as also that which is heard, that which is thought of, and that which is understood, these are the seven sorts of fuel for me. That which smells, that which eats, that which sces, that which touches, that which sees, that which touches, that which hears, numbering the fifth; that which thinks, and that which understands, these are the seven great officiating priests.
Sanskrit: हवींष्यग्निषु होतार: सप्तधा सप्त सप्तसु। सम्यक् प्रक्षिप्य विद्वांसो जनयन्ति स्वयोनिषु॥ पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। मनो बुद्धिश्च सप्तैता योनिरित्येव शब्दिताः॥ हविर्भूता गुणाः सर्वे प्रविशन्त्यग्निजं गुणम्। अन्तर्वासमुषित्वा च जायन्ते स्वासु योनिषु॥ तत्रैव च निरुध्यन्ते प्रलये भूतभावने। ततः संजायते गन्धस्ततः संजायते रसः॥
English: Mark, O blessed one, learned sacrificers duly casting seven libations in seven ways in the seven fires, viz., that which is smelt, that which is drunk, that which is smelt, that which is drunk, that which is seen, that which is touched, as also that which is heard, that which is thought of, and that which is understood, create them in their own wombs. Earth, Wind, Ether, Weather, and Light numbering as the fifth, Mind and Understanding, these seven are called wombs (of all things). All the attributes which form the sacrificial offerings, enter into the attribute that is born of the fire; and having lived within that dwelling become reborn in their respective wombs. There also, viz., in that which generates all beings, they remain absorbed during the period for which dissolution lasts.
Sanskrit: ततः संजायते रूपं ततः स्पर्शोऽभिजायते। ततः संजायते शब्दः संशयस्तत्र जायते। ततः संजायते निष्ठा जन्मैतत् सप्तधा विदुः॥
English: From that is produced smell, from that is produced taste, from that is produced colour, and from that is produced touch; from that is produced sound; from that originates doubt; and from that is produce a resolution. Thus is what is known as the sevenfold creation.
Sanskrit: अनेनैव प्रकारेण प्रगृहीतं पुरातनैः। पूर्णाहुतिभिरापूर्णास्त्रिभिः पूर्यन्ति तेजसा॥
English: It is thus that all this was comprehended by the ancients. By the three full and final libations, the full become full with light.
Sanskrit: ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। निबोध दशहोतृणां विधानमथ यादृशम्॥
English: The Brahmana said Regarding it is cited the following ancient story. Do you understand, of what kind the institution is of the ten Hotris (sacrificing priests).
Sanskrit: श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चरणौ करो। उपस्थं वायुरिति वा होतृणि दश भामिनि॥
English: The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the genital organ, the lower duct, and speech, these, O beautiful one, are the ten sacrificing priests.
Sanskrit: शब्दस्पर्शी रूपरसौ गन्धो वाक्यं क्रिया गतिः। रेतोमूत्रपुरीषाणां त्यागो दश हवींषि च॥
English: Sound, touch, colour, taste, scent, speech, action, motion, and the discharge of vital seed, of urine, and of cxcreta, are the ten libations.
Sanskrit: दिशो वायू रविश्चन्द्रः पृथ्व्यग्नी विष्णुरेव च। इन्द्रः प्रजापतिर्मित्रमग्नयो दश भामिनि॥
English: The points of the compass, wind, Sun, Moon, earth, fire, Vishnu, Indra, Prajapati, and was Mitra, these, O beautiful one, are the ten (sacrificial) fires.
Sanskrit: दशेन्द्रियाणि होतृणि हवींषि दश भाविनि। विषया नाम समिधो हूयन्ते तु दशाग्निषु॥ चित्तं स्रुवश्च वित्तं च पवित्रं ज्ञानमुत्तमम्। सुविभक्तमिदं सर्वं जगदासीदिति श्रुतम्॥
English: The ten organs (of knowledge and action) are the sacrificing priests. The libations, O beautiful one, are ten. The objects of the senses are the fuel that are thrown into these ten fires, as also the mind, which is the ladle, and the wealth (viz., the good and bad acts of the sacrificer. What remains is the pure, highest knowledge. We have heard that all this universe well differentiated (from knowledge).
Sanskrit: सर्वमेवाथ विज्ञेयं चित्तं ज्ञानमवेक्षते। रेतः शरीरभृत्काये विज्ञाता तु शरीरभृत्॥
English: All objects of knowledge are Mind. Knowledge only perceives it. The Individual Soul, encased in subtle form, lives within the gross body that is produced by the vital seed,
Sanskrit: शरीरभृद् गार्हपत्यस्तस्मादन्यः प्रणीयते। मनचाहवनीयस्तु तस्मिन् प्रक्षिप्यते हविः॥
English: The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the Ahavaniya fire. Into it is, poured the oblation.
Sanskrit: ततो वाचस्पतिर्जज्ञे तं मनः पर्यवेक्षते। रूपं भवति वैवर्णं समनुद्रवते मनः॥
English: From that was produced the Veda or Word), (then was born Mind); Mind (desirous of creation) sets itself on the Veda (or the Word). Then arises forin colour) undistinguished by particular colours. It runs towards the Mind. or
Sanskrit: ब्राह्मण्युवाच कस्माद् वागभवत् पूर्वं कस्मात् पश्चान्मनोऽभवत्। मनसा चिन्तितं वाक्यं यदा समभिपद्यते॥
English: The Brahmana's wife said Why did Word first arise and why did Mind arise afterwards, seeing that Word comes into being after having been thought upon by Mind?
Sanskrit: केन विज्ञानयोगेन मतिश्चित्तं समास्थिता। समुन्नीता नाध्यगच्छत् को वै तां प्रतिवाधते॥
English: Upon what authority can it be said that Mati (Prana) takes refuge in Mind. Why, again, in dreamless sleep, though separatcd from Mind, does not Prana apprehend (all objects)? What is that which controls it then?
Sanskrit: ब्राह्मण उवाच तामपानः पतिर्भूत्वा तस्मात् प्रेषत्यपानताम्। तां गतिं मनसः प्राहुर्मनस्तस्मादपेक्षते॥
English: The Apana air, becoming the lord, on account of such lordship over it, makes it at one with itself. That restrained motion of the Prana air has been said to be the motion of the mind. Hence the mind depends upon Prana.
Sanskrit: प्रश्नं तु वाङ्मनसोर्मा यस्मात् त्वमनुपृच्छसि। तस्मात् ते वर्तयिष्यामि तयोरेव समाह्वयम्॥
English: But since you ask me a question about word and mind, I shall, therefore, describe to you a discourse between them.
Sanskrit: उभे वाङ्मनसी गत्वा भूतात्मानमपृच्छताम्। आवयोः श्रेष्ठमाचक्ष्व च्छिन्धि नौ संशयं विभो॥
English: Both Word and Mind, repairing to the Soul of matter, asked him, Do you say who amongst us is superior. Do you, O powerful one, remove our doubt.
Sanskrit: मन इत्येव भगवांस्तदा प्राह सरस्वती। अहं वै कामधुक् तुभ्यमिति तं प्राह वागथ॥
English: On that occasion, the holy one made this answer, The mind undoubtedly (is superior)! To him Word said, I great you the fruition of all your desires.
Sanskrit: ब्राह्मण उवाच स्थावरं जङ्गमं चैव विद्धयुभे मनसी मम। स्थावरं मत्सकाशे वै जङ्गमं विषये तव॥
English: The Brahmana said Know that I have two minds, immovable and movable. That which is immovable, is, indeed, with me; the movable is in your dominion.
Sanskrit: यस्तु तं विषयं गच्छेन्मन्त्रो वर्णः स्वरोऽपि वा। तन्मनो जगमो नाम तस्मादसि गरीयसी॥
English: That mind is indeed called movable which, in the form of Mantra, letter, or voice, is referrible to your dominion. Hence, you are superior.
Sanskrit: यस्मादपि समाधिस्ते स्वयमभ्येत्य शोभने। तस्मादुच्छ्वासमासाद्य प्रवक्ष्यामि सरस्वति॥
English: But since, coming of your own accord, O beautiful one, you enter into the engagement, therefore, filling myself with breath, I utter you.
Sanskrit: प्राणापानान्तरे देवी वाग् वै नित्यं स्म तिष्ठति। प्रेर्यमाणा महाभागे विना प्राणमपानती। प्रजापतिपुपाधावत् प्रसीद भगवन्निति॥
English: The goddess Word used always to live between Prana and Apana, But, O blessed one, sinking into Apana, though urged upwards, on account of becoming dissociated from Prana, she ran to Prajapati and said, Be pleased with ime, O holy one.
Sanskrit: ततः प्राणः प्रादुरभूद् वाचमाप्याययन् पुनः। तस्मा दुच्छ्वासमासाद्य न वाग् वदति कर्हिचित्।।२०
English: Then Prana appeared, once more fostering Word. Hence, Word, encountering deep exhalation, never utters anything.
Sanskrit: घोषिणी जातनिर्घोषा नित्यमेव प्रवर्तते। तयोरपि च घोषिण्या निर्घोषैव गरीयसी॥
English: Word always comes as endued with ulterance or unendued with it. Amongst those two. Word without utterance is superior to Word with utterance.
Sanskrit: गौरिव प्रसवत्यर्थान् रसमुत्तमशालिनी। सततं स्यन्दते ह्येषा शाश्वतं ब्रह्मवादिनी॥
English: Like a cow having milk, she yields various kinds of ineaning. This one always gives the Eternal (viz., Emancipation), speaking of Brahma.
Sanskrit: दिव्यादिव्यप्रभावेन भारती गौः शुचिस्मिते। एतयोरन्तरं पश्य सूक्ष्मयोः स्यन्दमानयो॥
English: O you of beautiful smiles, Word is a cow, on account of her power which is both divine and not divine. See the distinction of these two subtle forms of Word that flow.
Sanskrit: ब्राह्मण्युवाच अनुत्पन्नेषु वाक्येषु चोद्यमाना विवक्षया। किनु पूर्वं तदा देवी व्याजहार सरस्वती॥
English: What did the goddess of Word then say, formerly when, though moved by the wish to speak, speech could not come out?
Sanskrit: ब्राह्मण उवाच प्राणेन या सम्भवते शरीरे प्राणादपानं प्रतिपद्यते च। उदानभूता च विसृज्य देहं व्यानेन सर्वं दिवमावृणोति॥
English: The Brahmana said The Word that is made in the body by Prana, then attains to Apana from Prana. Then changed into Udana and coming out of the body, it covers all the quarters, with Vyana.