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CHAPTER VI, 15.
263
The Brahmana's wife said : How did speech come into existence first, and how did the mind come into existence afterwards, seeing that words are uttered (after they have been) thought over by the mind ? By means of what experience does intelligence come to the mind, and (though) developed, does not comprehend ? ? What verily obstructs it?
The Brahmana said: The Apâna becoming lord changes it into the state of the Apâna in consequence. That is called the movement of the mind, and hence the mind is in need of it). But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings and spoke (to him thus), •Say which of us is superior; destroy our doubts, O lord !' Thereupon the lord positively said to speech, ‘Mind (is superior).' But speech thereupon said to him,ʻI, verily, yield (you) your desires.'
"This, again, is to my mind very hard to understand. The original word for 'intelligence' is mati, which at Khandogya, p. 614, Sankara interprets thus : 'intelligence is pondering, application to (literally, respect for) the subject of thought.' The original for developed,' Arguna Misra renders by mixed or assimi. lated with ;' and does not comprehend,' he takes to mcan does not understand speech or words.' This question appears to be suggested by the last words of the previous speech.
· These two sentences are again very obscure. Nilakantha, as usual, deserts his original, giving peculiar meanings to the words without producing any authority. Arguna Misra is very mcagre, and besides the MS. is very incorrect. See p. 264, note 5 infra.
• I.e. Pragâ pati, says Arguna Misra, which seems to be justified by the sequel. Nilakartha cakes it to mean the individual self, which doubtless is its meaning elsewhere, c. g. Maiuri, p. 56.
• 1. c. speech conveys information on all matters, Arguna Misra;
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