sidhellman/clean_data.txt · Datasets at Hugging Face

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the mind. Therefore, in dreamless slumber, upon the disappearance of mind, Prana does not disappear. But since thou askest
me a question about word and mind, I shall, therefore, relate to thee a discourse between them. Both Word and Mind, repairing
to the Soul of matter,[57] asked him,--Do thou say who amongst us is superior. Do thou, O puissant one, dispel our doubt.--On
that occasion, the holy one made this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I yield to thee the
fruition of all thy desires!'[58]

"The Brahmana said, 'Know that I have two minds, immovable and movable. That which is immovable is, verily, with me; the
movable is in your dominion.[59] That mind is verily called movable which, in the form of Mantra, letter, or voice, is referable
to your dominion. Hence, thou art superior (to the other mind which concerns itself with only the external world). But since,
coming of thy own accord, O beautiful one, thou enterest into the engagement (about the fruition of all wishes), therefore,
filling myself with breath, I utter thee.[60] The goddess Word used always to dwell between Prana and Apana. But, O blessed
one, sinking into Apana, though urged upwards, in consequence of becoming dissociated from Prana, she ran to Prajapati and
said,--Be gratified with me, O holy one.--The Prana appeared, once more fostering Word. Hence, Word, encountering deep
exhalation, never utters anything. Word always flows as endued with utterance or unendued with it.[61] Amongst those two,
Word without utterance is superior to Word with utterance. Like a cow endued with excellent milk, she (Word without
utterance) yields diverse kinds of meaning. This one always yields the Eternal (viz., Emancipation), speaking of Brahman. O
thou of beautiful smiles, Word is a cow, in consequence of her puissance which is both divine and not divine. Behold the
distinction of these two subtle forms of Word that flow.'"[62]

"The Brahmana's wife said, 'What did the goddess of Word then say, in days of old, when, though impelled by the Wish to
speak, Speech could not come out?'"

"The Brahmana said, 'The Word that is generated in the body by Prana, then attains to Apana from Prana. Then transformed
into Udana and issuing out of the body, envelops all the quarters, with Vyana. After that, she dwells in Samana. Even in this
way did Word formerly speak. Hence Mind, in consequence of being immovable, is distinguished, and the goddess Word, in
consequence of being movable, is also distinguished."'

SECTION XXII

"The Brahmana said, 'In this connection is cited the ancient story, O blessed one, of what the institution is of the seven
sacrificing priests. The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding,--
these are the seven sacrificing priests standing distinctly from one another. Dwelling in subtle space, they do not perceive one
another. Do thou, O beautiful one, know these sacrificing priests that are seven by their nature.'"

"The Brahmana's wife said, 'How is it that dwelling in subtle space, these do not perceive one another? What are their
(respective) natures, O holy one? Do thou tell me this, O lord.'"

"The Brahmana said, 'Not knowing the qualities (of any object) is ignorance (of that object); while knowledge of the qualities
is (called) knowledge (of the object which possesses those qualities). These seven never succeed in apprehending or knowing
the qualities of one another. The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in
apprehending smells. It is the nose alone that apprehends them. The nose, the tongue, the ear also, the skin, the mind, and the
understanding, never succeed in apprehending colours. It is the eye alone that apprehends them. The nose, the tongue, the eye
too, the ear, the understanding, and the mind, never succeed in apprehending sensations of touch It is the skin alone that
apprehends them. The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending
sounds. It is the ear alone that apprehends them. The nose, the tongue, the eye, the skin, the ear, and the understanding never
succeed in apprehending doubt. It is the mind that apprehends it. The nose, the tongue, the eye, the skin, the ear, and the mind,
never succeed in apprehending determination (certainty in respect of knowledge). It is the understanding alone that apprehends
it. In this connection, is cited, O beautiful lady, this ancient narrative of a discourse between the senses and the mind.'

"The mind said, 'The nose does not smell without me. (Without me) the tongue does not apprehend taste. The eye does not
seize colour, the skin does not feel touch, the ear does not apprehend sound, when deprived of me. I am the eternal and
foremost one among all the elements. It always happens that destitute of myself, the senses never shine, like habitations empty
of inmates or fires whose flames have been quenched. Without me, all creatures fail to apprehend qualities and objects, with
even the senses exerting themselves, even as fuel that is wet and dry (failing to ignite a fire).'

"Hearing these words, the Senses said, 'Even this would be true as thou thinkest in this matter, if, indeed, thou couldst enjoy
pleasures without either ourselves or our objects.[63] What thou thinkest, would be true, if, when we are extinct, there be
gratification and support of life, and a continuation of thy enjoyments, or, if, when we are absorbed and objects are existing,
thou canst have thy enjoyments by thy desire alone, as truly as thou hast them with our aid. If, again, thou deemest thy power
over our objects to be always complete, do thou then seize colour by the nose, and taste by the eye. Do thou also take smell by
the ear, and sensations of touch by the tongue. Do thou also take sounds by the skin, and likewise touch by the understanding.
They that are powerful do not own the dominion of any rules. Rules exist for those only that are weak. Do thou seize
enjoyments unenjoyed before; it behoves thee not to enjoy what has been tasted before (by others). As a disciple repairs to a
preceptor for the sake of (acquiring) the Srutis, and then, having acquired the Srutis, dwells on their import (by obeying their
injunctions), even so dost thou regard as thine those objects which are shown by us, past or future, in sleep or in wakefulness.
Of creatures, again, that are of little intelligence, when their mind becomes distracted and cheerless, life is seen to be upheld
upon our objects discharging their functions.[64] It is seen also that a creature, after having formed even innumerable purposes
and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense at once.[65] One entering upon
enjoyments depending on mental purposes alone and unconnected with actual objects of sense, always meets with death upon
the exhaustion of the life-breaths, like an enkindled fire upon the exhaustion of fuel. True it is that we have connections with
our respective attributes; true it is, we have no knowledge of one another's attributes. But without us thou canst have no
perception. Without us no happiness can come to thee.'"

SECTION XXIII

"The Brahmana said, 'In this connection, O blessed lady, is cited the ancient story of what kind the institution is of the five
sacrificing priests. The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are
the five sacrificing priests.'"

"The Brahmana's wife said, 'That naturally there are seven sacrificing priests is what was my former conviction. Let the great
principle be declared to 'me as to how, verily, the number is five of the sacrificing priests.'"

'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in Apana. The wind nursed in Apana then becomes
developed into Vyana. Nursed by Vyana, the wind is then developed into Udana. Nursed in Udana, the wind is then generated
as Samana. Those good beings in days of yore asked the first-born Grandsire, saying--Do thou say who amongst us is the
foremost. He (whom thou wilt indicate) will be our chief.'

"Brahmana said, 'He upon whose extinction all the life-breaths become extinct in the bodies of living creatures, he upon whose
moving they move, is verily the foremost (among you). Do ye go where ye like.'

"Prana said, 'Upon my extinction all the life-breaths become extinct in the bodies of living creatures. Upon my moving they
once more move. I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Prana then became extinct and once more moved about. Then Samana and Udana also, O blessed
one, said these wordsThou dost not dwell here, pervading all this, as we do. Thou art not the foremost amongst us, O Prana.
(Only) Apana is under thy dominion. Prana then moved about, and unto him Apana spoke.'

"Apana said, 'When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about,
they again move about. I am, therefore, the foremost. Behold, I go into extinction!'

the mind. Therefore, in dreamless slumber, upon the disappearance of mind, Prana does not disappear. But since thou askest

me a question about word and mind, I shall, therefore, relate to thee a discourse between them. Both Word and Mind, repairing

to the Soul of matter,[57] asked him,--Do thou say who amongst us is superior. Do thou, O puissant one, dispel our doubt.--On

that occasion, the holy one made this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I yield to thee the

fruition of all thy desires!'[58]

"The Brahmana said, 'Know that I have two minds, immovable and movable. That which is immovable is, verily, with me; the

movable is in your dominion.[59] That mind is verily called movable which, in the form of Mantra, letter, or voice, is referable

to your dominion. Hence, thou art superior (to the other mind which concerns itself with only the external world). But since,

coming of thy own accord, O beautiful one, thou enterest into the engagement (about the fruition of all wishes), therefore,

filling myself with breath, I utter thee.[60] The goddess Word used always to dwell between Prana and Apana. But, O blessed

one, sinking into Apana, though urged upwards, in consequence of becoming dissociated from Prana, she ran to Prajapati and

said,--Be gratified with me, O holy one.--The Prana appeared, once more fostering Word. Hence, Word, encountering deep

exhalation, never utters anything. Word always flows as endued with utterance or unendued with it.[61] Amongst those two,

Word without utterance is superior to Word with utterance. Like a cow endued with excellent milk, she (Word without

utterance) yields diverse kinds of meaning. This one always yields the Eternal (viz., Emancipation), speaking of Brahman. O

thou of beautiful smiles, Word is a cow, in consequence of her puissance which is both divine and not divine. Behold the

distinction of these two subtle forms of Word that flow.'"[62]

"The Brahmana's wife said, 'What did the goddess of Word then say, in days of old, when, though impelled by the Wish to

speak, Speech could not come out?'"

"The Brahmana said, 'The Word that is generated in the body by Prana, then attains to Apana from Prana. Then transformed

into Udana and issuing out of the body, envelops all the quarters, with Vyana. After that, she dwells in Samana. Even in this

way did Word formerly speak. Hence Mind, in consequence of being immovable, is distinguished, and the goddess Word, in

consequence of being movable, is also distinguished."'

SECTION XXII

"The Brahmana said, 'In this connection is cited the ancient story, O blessed one, of what the institution is of the seven

sacrificing priests. The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding,--

these are the seven sacrificing priests standing distinctly from one another. Dwelling in subtle space, they do not perceive one

another. Do thou, O beautiful one, know these sacrificing priests that are seven by their nature.'"

"The Brahmana's wife said, 'How is it that dwelling in subtle space, these do not perceive one another? What are their

(respective) natures, O holy one? Do thou tell me this, O lord.'"

"The Brahmana said, 'Not knowing the qualities (of any object) is ignorance (of that object); while knowledge of the qualities

is (called) knowledge (of the object which possesses those qualities). These seven never succeed in apprehending or knowing

the qualities of one another. The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in

apprehending smells. It is the nose alone that apprehends them. The nose, the tongue, the ear also, the skin, the mind, and the

understanding, never succeed in apprehending colours. It is the eye alone that apprehends them. The nose, the tongue, the eye

too, the ear, the understanding, and the mind, never succeed in apprehending sensations of touch It is the skin alone that

apprehends them. The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending

sounds. It is the ear alone that apprehends them. The nose, the tongue, the eye, the skin, the ear, and the understanding never

succeed in apprehending doubt. It is the mind that apprehends it. The nose, the tongue, the eye, the skin, the ear, and the mind,

never succeed in apprehending determination (certainty in respect of knowledge). It is the understanding alone that apprehends

it. In this connection, is cited, O beautiful lady, this ancient narrative of a discourse between the senses and the mind.'

"The mind said, 'The nose does not smell without me. (Without me) the tongue does not apprehend taste. The eye does not

seize colour, the skin does not feel touch, the ear does not apprehend sound, when deprived of me. I am the eternal and

foremost one among all the elements. It always happens that destitute of myself, the senses never shine, like habitations empty

of inmates or fires whose flames have been quenched. Without me, all creatures fail to apprehend qualities and objects, with

even the senses exerting themselves, even as fuel that is wet and dry (failing to ignite a fire).'

"Hearing these words, the Senses said, 'Even this would be true as thou thinkest in this matter, if, indeed, thou couldst enjoy

pleasures without either ourselves or our objects.[63] What thou thinkest, would be true, if, when we are extinct, there be

gratification and support of life, and a continuation of thy enjoyments, or, if, when we are absorbed and objects are existing,

thou canst have thy enjoyments by thy desire alone, as truly as thou hast them with our aid. If, again, thou deemest thy power

over our objects to be always complete, do thou then seize colour by the nose, and taste by the eye. Do thou also take smell by

the ear, and sensations of touch by the tongue. Do thou also take sounds by the skin, and likewise touch by the understanding.

They that are powerful do not own the dominion of any rules. Rules exist for those only that are weak. Do thou seize

enjoyments unenjoyed before; it behoves thee not to enjoy what has been tasted before (by others). As a disciple repairs to a

preceptor for the sake of (acquiring) the Srutis, and then, having acquired the Srutis, dwells on their import (by obeying their

injunctions), even so dost thou regard as thine those objects which are shown by us, past or future, in sleep or in wakefulness.

Of creatures, again, that are of little intelligence, when their mind becomes distracted and cheerless, life is seen to be upheld

upon our objects discharging their functions.[64] It is seen also that a creature, after having formed even innumerable purposes

and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense at once.[65] One entering upon

enjoyments depending on mental purposes alone and unconnected with actual objects of sense, always meets with death upon

the exhaustion of the life-breaths, like an enkindled fire upon the exhaustion of fuel. True it is that we have connections with

our respective attributes; true it is, we have no knowledge of one another's attributes. But without us thou canst have no

perception. Without us no happiness can come to thee.'"

SECTION XXIII

"The Brahmana said, 'In this connection, O blessed lady, is cited the ancient story of what kind the institution is of the five

sacrificing priests. The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are

the five sacrificing priests.'"

"The Brahmana's wife said, 'That naturally there are seven sacrificing priests is what was my former conviction. Let the great

principle be declared to 'me as to how, verily, the number is five of the sacrificing priests.'"

'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in Apana. The wind nursed in Apana then becomes

developed into Vyana. Nursed by Vyana, the wind is then developed into Udana. Nursed in Udana, the wind is then generated

as Samana. Those good beings in days of yore asked the first-born Grandsire, saying--Do thou say who amongst us is the

foremost. He (whom thou wilt indicate) will be our chief.'

"Brahmana said, 'He upon whose extinction all the life-breaths become extinct in the bodies of living creatures, he upon whose

moving they move, is verily the foremost (among you). Do ye go where ye like.'

"Prana said, 'Upon my extinction all the life-breaths become extinct in the bodies of living creatures. Upon my moving they

once more move. I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Prana then became extinct and once more moved about. Then Samana and Udana also, O blessed

one, said these wordsThou dost not dwell here, pervading all this, as we do. Thou art not the foremost amongst us, O Prana.

(Only) Apana is under thy dominion. Prana then moved about, and unto him Apana spoke.'

"Apana said, 'When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about,

they again move about. I am, therefore, the foremost. Behold, I go into extinction!'