Bhashya
ते देवाः, ह एवं विनिश्चित्य, वाचं वागभिमानिनीं देवताम्, ऊचुः उक्तवन्तः ; त्वम्, नः अस्मभ्यम्, उद्गाय औद्गात्रं कर्म कुरुष्व ; वाग्देवतानिर्वर्त्यमौद्गात्रं कर्म दृष्टवन्तः, तामेव च देवतां जपमन्त्राभिधेयाम्—'असतो मा सद्गमय' इति ।अत्र चोपासनायाः कर्मणश्च कर्तृत्वेन वागादय एव विवक्ष्यन्ते ।कस्मात् ? यस्मात्परमार्थतस्तत्कर्तृकस्तद्विषय एव च सर्वो ज्ञानकर्मसंव्यवहारः ।वक्ष्यति हि 'ध्यायतीव लेलायतीव' इत्यात्मकर्तृत्वाभावं विस्तरतः षष्ठे ।इहापि च अध्यायान्ते उपसंहरिष्यति अव्याकृतादिक्रियाकारकफलजातम्—'त्रयं वा इदं नाम रूपं कर्म' इति—अविद्याविषयम् ।अव्याकृतात्तु यत्परं परमात्मारख्यं विद्याविषयम् अनामरूपकर्मात्मकम् ,
In plain words
The text will conclude its teaching by negating all phenomenal attributes through the definitive formula, 'Not this, not this.' But as for the transmigrating self, who is conjured by the limiting adjunct of the collective sense organs, the scripture will show that he remains entirely bound to them: 'Emerging from these physical elements, he perishes along with them.' Therefore, it is entirely consistent that scripture attributes agency in knowledge, action, and the attainment of results directly to these faculties. Agreeing to the request with the words 'So be it,' the deity of speech performed the chanting for the gods who sought her help. What is the specific result accomplished by speech through this chanting? It is the functional refinement produced in the vocal organs through articulation. Since this enjoyment, born of speech and mouth, serves as the common fruit for all the organs, the speech deity performed the first three Pavamāna hymns, and in the remaining nine stotras her vocal priestly duty yielded this result: whatever auspicious words she uttered—namely, the perfect pronunciation of letters—belonged strictly to her own self. Indeed, precise enunciation is the unique and characteristic function of the speech deity, which is why scripture singles it out: 'Whatever auspicious thing she speaks.' However, that general mouth-action which benefits the entire bodily aggregate corresponds to the role of the sacrificer. Detecting a vulnerability there—an opening for attachment between the vocal organ and the ego—the opposing demonic forces realized: 'By means of this chanting faculty, how will these demons surpass us, overpowering our innate knowledge and action and conquering us through the luminous agency of ritual wisdom?'
Close to the Sanskrit
The text will conclude separately by rejecting the other through the phrase 'Not this, not this.' But that transmigrating self imagined through the limiting adjunct of the aggregate of speech and other organs—the text will show him to be partial to that very aggregate of speech and organs: 'Rising up from these elements, he perishes along with them.' Therefore, the intent of scripture to ascribe agency in knowledge, action, and attainment of results exclusively to speech and other organs is entirely logical. Assenting with 'So be it,' the speech deity chanted for the sake of those gods who desired it. What is that special product accomplished by speech through the action of chanting for the gods? It is answered: Whatever benefit of the aggregate of speech and organs is produced through the activity of the mouth, that alone is it. For that enjoyment produced by speech and mouth is the fruit for all. Having accomplished that enjoyment in the first three Pavamāna hymns, her priestly office consisting of speech in the remaining nine stotras yielded the result: whatever auspicious thing she speaks—pronouncing letters correctly—that was for her own self alone. For that correct pronunciation of letters is the extraordinary action proper to the speech deity; therefore that very thing is singled out: 'Whatever auspicious thing she speaks.' But whatever mouth-action benefits the entire aggregate corresponds to the sacrificer's rite. There, having found a vulnerability in the form of an opening for attachment between the auspicious mouth and the self, the demons understood: 'How, by means of this chanter, will they overcome us—overpowering our natural knowledge and action, and surpassing us through the luminous form of scripturally generated action and knowledge?'