Bhashya
संकल्पो वाव मनसो भूयान् ।संकल्पोऽपि मनस्यन-वत् अन्तःकरणवृत्तिः, कर्तव्यकर्तव्यविषयविभागेन सम-र्थनम् ।विभागेन हि समर्थिते विषये चिकीर्षाबुद्धिःमनस्यनानन्तरं भवति ।कथम् ? यदा वै संकल्पयते कर्त-व्यादिविषयान्विभजते—इदं कर्तुं युक्तम् इदं कर्तुमयुक्तमिति,अथ मनस्यति मन्त्रानधीयीयेत्यादि ।अथ अनन्तरं वाचम्ईरयति मन्त्रोच्चारणे ।तां च वाचम् उ नाम्नि नामो-च्चारणनिमित्तं विवक्षां कृत्वा ईरयति ।नाम्नि नामसामान्येमन्त्राः शब्दविशेषाः सन्तः एकं भवन्ति अन्तर्भवन्ती-त्यर्थः ।सामान्ये हि विशेषः अन्तर्भवति ।मन्त्रेषु कर्मा-ण्येकं भवन्ति ।मन्त्रप्रकाशितानि कर्माणि क्रियन्ते, नअमन्त्रकमस्ति कर्म ।यद्धि मन्त्रप्रकाशनेन लब्धसत्ताकंसत् कर्म, ब्राह्मणेनेदं कर्तव्यम् अस्मै फलायेति विधीयते,याप्युत्पत्तिर्ब्राह्मणेषु कर्मणां दृश्यते, सापि मन्त्रेषु लब्ध-सत्ताकानामेव कर्मणां स्पष्टीकरणम् ।न हि मन्त्रप्रका-
In plain words
Resolve is truly greater than the mind. Like mental activity, resolve is a modification of the internal organ that validates decisions by distinguishing what should be done from what should not. Once a matter is thus distinguished, the impulse to act follows mental reflection. How so? When a person resolves by dividing duties into what is proper and improper, they then intend to study the sacred mantras. Afterward, they prompt speech into utterance, motivated by the desire to pronounce a name. Within the general category of name, specific mantras find their unity, just as the particular is always included in the general. Similarly, all ritual actions find their unity within mantras. Every performed action is revealed by a mantra; no ritual exists without one. Whatever action acquires validity through a mantra's revelation and is enjoined by a Brahmana text—prescribing 'this is to be performed by a Brahmana for such a result'—even the origin of actions found in the Brahmana texts is simply the clarification of those actions already validated by the mantras.
Close to the Sanskrit
Resolve indeed is greater than mind. Resolve also is like mental activity, a modification of the internal organ, the validation through the division of subjects to be done and not to be done. For when the subject is validated by division, the desire to act arises after mental activity. How? When verily one resolves, dividing subjects such as duties—'this is proper to do, this is improper to do'—then he contemplates: 'I might study mantras' and so forth. Then afterward he sets speech in motion in the utterance of mantras. And that speech he sets in motion having made the desire to speak the cause of uttering a name. In name, which is generality, mantras, being special words, become one, meaning that the particular is included in the general. In mantras actions become one. Actions revealed by mantras are performed; there is no action without mantras. For whatever action exists having attained existence through the revelation of mantras, being enjoined by the Brahmana text—'this is to be done by the Brahmana for this fruit'—whatever origin of actions is seen in Brahmana texts, that also is the clarification of actions having attained existence precisely in mantras. For not...