The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
The Brahmamza’s wife said:
What did the goddess of speech say on that occasion in days of old, when, though (she was) impelled with a desire to speak, words could not be uttered ?
The Brâhmaṇa said:
The (speech) which is produced in the body by means of the Prâṇa, and which then goes into the Apâna, and then becoming assimilated with the Udâna leaves the body’, and with the Vyâna envelopes all the quarters ?, then (finally) dwells in the Samana*. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable *.
Cf. p. 353 infra. For this sense of the word ‘between,’ see p. 258 supra, and Khândogya-upanishad, p. 623.
1 And not with the Prama, so as to be articulated. Cf. p. 264.
2 Le. to withdraw the ‘curse’ pronounced, as above stated.
8 After the curse was withdrawn, says Arguna Misra. Cf. Brihadâraṇyaka, p. 317.
4 Since, says Arguna Misra, noiseless speech is the source of all words—Vânmaya. Perhaps we may compare Aitareya-brâhmaṇa: (Haug), p. 47.
5 Viz. Vânmaya; milk, as a source of pleasure. $ Le. enlightening, Arguna Misra. But, perhaps, the translation should be, ‘has powers divine and not divine.’ As to this, cf. Sankhya Bhâshya on III, 41, and Sânkhyatattvakaumudî, p. 118, and Wilson’s Sâhkhya Kârikâ, p. 37 (Sanskrit), and Śvetâśvatara, p. 284 (gloss).
7 Arguna Misra refers to a ‘Satapatha text’ in praise of the subtle speech. I cannot trace the text. But see Nirukta (Roth), pp. 167-187.
The Brahmamza’s wife said:
What did the goddess of speech say on that occasion in days of old, when, though impelled by a desire to speak, she could not utter a word?
The Brâhmaṇa said:
The speech that is produced in the body by means of the Prâṇa, then passes into the Apâna, then becoming assimilated with the Udâna leaves the body, and with the Vyâna envelopes all the quarters, then finally dwells in the Samana. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable.
Cf. p. 353 infra. For this sense of the word 'between,' see p. 258 supra, and Khândogya-upanishad, p. 623.
1 And not with the Prama, so as to be articulated. Cf. p. 264.
2 I.e. to withdraw the 'curse' pronounced, as above stated.
8 After the curse was withdrawn, says Arjuna Misra. Cf. Brihadâraṇyaka, p. 317.
4 Since, according to Arjuna Misra, noiseless speech is the source of all words—Vânmaya. Perhaps we may compare Aitareya-brâhmaṇa: (Haug), p. 47.
5 Viz. Vânmaya; milk, as a source of pleasure. ¶ I.e. enlightening, Arjuna Misra. But perhaps the translation should be, 'has powers divine and not divine.' On this point, cf. Sankhya Bhâshya on III, 41, and Sânkhyatattvakaumudî, p. 118, and Wilson's Sâhkhya Kârikâ, p. 37 (Sanskrit), and Śvetâśvatara, p. 284 (gloss).
7 Arjuna Misra cites a 'Satapatha text' in praise of the subtle speech. I have not been able to trace it. See, however, Nirukta (Roth), pp. 167-187.