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).

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.

Sound, touch, colour, taste, scent, speech, action, motion, and the discharge of vital seed, of urine, and of cxcreta, are the ten libations.

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.

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).

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,

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.

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

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?

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?

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.

But since you ask me a question about word and mind, I shall, therefore, describe to you a discourse between them.

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.

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.

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.

That mind is indeed called movable which, in the form of Mantra, letter, or voice, is referrible to your dominion. Hence, you are superior.

But since, coming of your own accord, O beautiful one, you enter into the engagement, therefore, filling myself with breath, I utter you.

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.

Then Prana appeared, once more fostering Word. Hence, Word, encountering deep exhalation, never utters anything.

Word always comes as endued with ulterance or unendued with it. Amongst those two. Word without utterance is superior to Word with utterance.

Like a cow having milk, she yields various kinds of ineaning. This one always gives the Eternal (viz., Emancipation), speaking of Brahma.

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.

What did the goddess of Word then say, formerly when, though moved by the wish to speak, speech could not come out?

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.

After that, she lives in Samana. Even thus did Word formerly speak. Hence Mind, on account of being immovable, is distinguished, and the goddess Word, on account of being movable, is also distinguished.