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264
ANUGITA.
The Brahmana' said: Know, that (in) my (view), there are two minds ?, immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind. To that you are superior. But inasmuch, O beautiful one! as you came personally to speak to me (in the way you did) •, therefore, O Sarasvatt! you shall never speak after (hard) exhalations. The goddess speech, verily, dwelt always between the Prâna and Apâna. But, O noble one! going with the Apâna as the means of acquiring desired fruit, visible or invisible, is learnt by speech, Nilakantha. Cf. as to all this, Brihadåranyaky. upanishad, pp. 50 seq. and 261.
'l.e. Nilakantha says, 'the Brahmana named mind,' alluding apparently to p. 310 infra. But the reading of some of the MSS., viz. Brahman for the Brahmana, seems preferable, having regard to what follows. Apparently, the Brahmara's own speech should begin at "The goddess speech' further on.
' Nilakantha says, immovable=to be understood by the external senses ; movable=not perceptible by senses, such as heaven, &c, which is not quite intelligible. Arguna Misra says, the immovable mind is that of the teacher, which is fixed, as it has not to learn or acquire anything, while that of the pupil is movable as acquiring new impressions and knowledge.
• I.e. it is the movable mind which takes cognisance of the significations of all mantras (sacred texts), letters, iones, in which, I presume, sacred instruction is conveyed. To this mind, speech is superior, as that mind only works on what speech places before it; but the mind which is with' Pragapali, is superior to speech as it is not dependent on speech like the other.
• I. e. proudly, about her being the giver of desires to Brahman. ol.e., says Arguna Misra, the words will not come out with the Prâna life-wind and convey any sense to the hearer, but will be absorbed down into the Apâna life-wind, and not be articulated as speech at all. Cf. Kaushitaki, p. 41; Kasha, p. 184 (with glosses); and Khåndogya, p. 42.
• I. e., I presume, was dependent on the two life-winds named.
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