ते ह वाचमूचुः, त्वं न उद्गायेति; तथेति, तेभ्यो वागुदगायत् । यो वाचि भोगस्तं देवेभ्य आगायत्, यत्कल्याणं वदति तदात्मने । ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति, तमभिद्रुत्य पाप्मनाविध्यन्; स यः स पाप्मा, यदेवेदमप्रतिरूपं वदति स एव स पाप्मा ॥ २ ॥
te ha vācamūcuḥ, tvaṃ na udgāyeti; tatheti, tebhyo vāgudagāyat | yo vāci bhogastaṃ devebhya āgāyat, yatkalyāṇaṃ vadati tadātmane | te viduranena vai na udgātrātyeṣyantīti, tamabhidrutya pāpmanāvidhyan; sa yaḥ sa pāpmā, yadevedamapratirūpaṃ vadati sa eva sa pāpmā || 2 ||
2. They said to the organ of speech, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the gods by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things.
They, the gods, after deciding thus, said to the organ of speech, i.e. the deity identified with the organ, ‘Chant (the Udgītha), or perform the function of the priest called Udgātṛ, for us.’ That is, they thought that this function belonged to the deity of the organ of speech, and that it was the deity referred to by the Mantra for repetition, ‘From evil lead me to good’ (I. iii. 28). Here the organ of speech and the rest are spoken of as the agents of meditation and work. Why? Because in reality all our activities in the field of meditation and work are done by them and belong to them. That they are not done by the Self will be stated at length in the fourth chapter, in the passage, ‘It thinks, as it were, and shakes, as it were,’ etc. (IV. iii. 7). Here too, at the end of the chapter it will be concluded that the whole universe of action, its factors and its results, beginning with the Undifferentiated, comes within the category of ignorance: ‘This (universe) indeed consists of these three: name, form and action’ (I. vi. i). And the Supreme Self, which is beyond the Undifferentiated, does not consist of name, form and action, and is the subject-matter of knowledge, will be concluded separately by the denial of things other than the Self with the words, ‘Not this, not this.’ While the transmigrating self, which is conjured up by the limiting adjunct (Upādhi) of the aggregate of the organ of speech etc., will be shown as falling under the category of that aggregate in the passage, ‘(The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them’ (II. iv. 12; IV. v. 13). Therefore it is but proper to speak of the organ of speech etc. as being the agents of meditation and work and receiving their fruits.
‘All right, so be it,’ said the organ of speech, when requested by the gods, and chanted for them, for the sake of the gods who wanted it done. What was the particular effect of the chanting done, by the organ of speech for the sake of the gods? This is being stated: It is the common good of all the organs that comes through the instrumentality of the organ of speech, on account of the activities of speaking etc., for this is the fruit shared by all of them. That it secured for the gods by chanting the three hymns called Pavamāna. While the result produced by chanting the remaining nine, which, as we know from the scriptures, accrues to the priest— the fine or articulated speaking—it utilised for itself. Perfect enunciation of syllables is the special function of the deity of speech; hence that is specified by the expression, ‘fine speaking.’ While the effect of speaking that helps the body and organs in general belongs to the sacrificer as his share. Now, finding a loophole in the attachment of the deity in utilising its power of fine speaking for itself, the Asuras knew — what?—that through this chanter the gods would surpass them, overcome the natural thoughts and actions by the light of those acquired through the scriptures, as represented by the chanter. Knowing this they charged it, the chanter, and struck, i.e. touched, it with evil, their own attachment. That evil which was injected into the vocal organ of Prajāpati in his former incarnation, is visible even to-day. What is it? What we come across when one speaks improper things, or what is forbidden by the scriptures; it is that which prompts one to speak, even against one’s wishes, what is inelegant, dreadful, false and so on. That it still persists in the vocal organ of people who have descended from Prajāpati is inferred from this effect of improper speaking. This evil that is so inferred is the one that got into the vocal organ of Prajāpati, for an effect conforms to its cause.