Bhashya
‘नेति नेति’ इति इतरप्रत्याख्यानेनोपसंहरिष्यति पृथक् ।यस्तुवागादिसमाहारोपाधिपरिकल्पितः संसार्य्यात्मा, तं च वागा-दिसमाहारपक्षपातिनमेव दर्शयिष्यति—‘एतेभ्यो भूतेभ्यःसमुत्थाय तान्येवानुविनश्यति’ इति ।तस्माद्युक्ता वागा-दीनामेव ज्ञानकर्मकर्तृत्वफलप्राप्तिविवक्षा ।तथेति तथास्त्वि-ति, देवैरुक्ता वाक् तेभ्यः अर्थिभ्यः अर्थाय, उद्गायत् उद्गानंकृतवती ।कः पुनरसौ देवेभ्योऽर्थायोद्गानकर्मणा वाचा नि-र्वर्तितः कार्यविशेष इति, उच्यते—यो वाचि—निमित्तभू-तायाम्—वागादिसमुदायस्य य उपकारो निष्पद्यते वदनादि-व्यापारेण, स एव ।सर्वेषां ह्यसौ वाग्वदनाभिनिर्वृत्तो भो-गः फलम् ।तं भोगं सा त्रिषु पवमानेषु कृत्वा अवशिष्टेषु न-वसु स्तोत्रेषु वाचनिकमार्त्विज्यं फलम्—यत्कल्याणं शोभ-नम्, वदति वर्णानभिनिर्वर्तयति, तत्—आत्मने मह्यमेव ।तद्धयसाधारणं वाग्देवतायाः कर्म, यत्सम्यग्वर्णानामुच्चार-णम्; अतस्तदेव विशेष्यते—‘यत्कल्याणं वदति’ इति ।यत्तु वदनकार्यं सर्वसंघातोपकारात्मकम्, तद्याजमानेव ।तत्र कल्याणवदनात्मसंबन्धासङ्गावसरं देवताया रन्ध्रं प्रति-लभ्य ते विदुः असुराः; कथम्? अनेनोद्गात्रा, नः अस्मान्,स्वाभाविकं ज्ञानं कर्म च, अभिभूय अतीत्य, शास्त्रजनित-कर्मज्ञानरूपेण ज्योतिषोद्गात्रात्मना अत्येष्यन्ति अतिगमिष्य-
In plain words
The scripture will later conclude by negating everything else, saying 'not this, not this.' But as for the transmigrating self—which is merely projected by the mind through the limiting conditioning of speech and the other senses—the scripture will show that it is bound up with this sensory aggregate, saying: 'Arising from these elements, it merges back into them when they perish.' Therefore, it is only proper to attribute the agency of knowledge, action, and their fruits to the senses like speech. When the gods requested, 'Let it be so,' the organ of speech chanted the Udgitha for their sake. What was the specific benefit that speech brought to the gods through this chanting? It is this: the common benefit that arises for the entire group of senses through the act of vocal articulation. For the pleasure of speaking is a shared experience for all the senses. Having secured that general enjoyment during the first three Pavamana chants, speech reserved the remaining nine chants for her own priestly reward—which is the beautiful, precise pronunciation of the sacred syllables. This perfect articulation is the unique function of the deity of speech; hence it is specifically described as 'speaking what is beautiful.' However, the general utility of speech, which supports the whole bodily system, belongs to the patron of the sacrifice. It was here, in the pride of beautiful pronunciation, that the demons found a loophole—an opening for selfish attachment. They realized: 'Through this chanter, they will transcend our natural state of ignorance and instinctive action, escaping our grasp through the light of scriptural wisdom and by identifying with the divine chanter.'
Close to the Sanskrit
By 'not this, not this', the scripture will conclude separately through the negation of everything else. But that transmigrating self which is imagined through the limiting adjunct of the aggregate of speech etc., that very self, leaning towards the aggregate of speech etc., it will show: 'Arising from these elements, it perishes after them.' Therefore, the intention to speak of the agency of knowledge and action, and the attainment of fruits, as belonging to speech etc. is proper. Saying 'so be it', the speech, addressed by the gods, performed the chanting for those seekers, for their benefit. What indeed is this specific effect accomplished by the organ of speech for the benefit of the gods through the act of chanting? It is said: that very benefit which is produced in speech—acting as the cause—for the aggregate of speech etc., by the activity of speaking etc. For this enjoyment, accomplished by the speaking of speech, is the fruit for all. Having secured that enjoyment in the three Pavamana hymns, she (speech) secured the scriptural priestly fruit in the remaining nine hymns—namely, that which is beautiful, she speaks, she pronounces the letters, that is for myself alone. For that indeed is the unique function of the deity of speech, namely, the proper pronunciation of letters; therefore, that alone is qualified: 'that which speaks what is beautiful'. But that effect of speaking which is of the nature of helping the entire aggregate, that belongs to the sacrificer. There, the demons, finding a loophole, namely, the opportunity for attachment connected with the self in beautiful speaking, knew: 'How? By this chanter, overcoming us, transcending our natural knowledge and action, they will go beyond us by the light of scriptural action and knowledge, identifying with the chanter.'