फिर वही पश्यन्ती
उदार-उर की ओर उठती है
हिलाती है आ हृदय-कमल को,
खुली प्रति पाँखुरी से
मुस्कान-मिले बोल बोलती
उन्हें सहलाती है माँ की भाँति!
हृदय-मध्य में
मध्यमा कहलाती है अब।
और, जानें हम, कि
पालक नहीं, बालक ही-
जो विकारों से अछूता है
माँ का स्वभाव जान सकता है।
फिर वही मध्यमा अब
, अन्तर्जगत् से बहिर्जगत् की ओर
यात्रा प्रारम्भ करती है
पुरुष के अभिप्रायानुरूप!
प्रायः पुरुष का अभिप्राय
दो प्रकार का मिलता है-
पाप और पुण्य के भेद से।
सत्पुरुषों से मिलने वाला
वचन-व्यापार का प्रयोजन
परहित-सम्पादन है
और
पापी-पातकों से मिलने वाला
वचन-व्यापार का प्रयोजन
परहित-पलायन, पीड़ा है।
तालु-कण्ठ-रसना आदि के योग से
जब बाहर आती है वही मध्यमा,
जो सर्व-साधारण श्रुति का विषय हो
वैखरी कहलाती है।
Again that very ‘particular measured inner sound' that
is (Paśyanti) Rises up towards the liberal heart
Enters the lotus-heart to move it,
Emits forth the sweet-smiling utterances
Through each of the blooming petals,
Tickles them like a mother !
Into the mid-heart –
Is now called the mediatory', that is, Madhyamā.
And, we should know, that
Not a nourisher, but a young child, indeed -
Who is untouched by the vices,
Can know the nature of the 'Mother'.
Then, that very ‘mediatory” now,
Starts its journey From the inner world towards the outer world, According to the purpose of the “Puruşa’, that is, the mundane soul ! The purpose'
the ‘Purusa', that is, the mundane soul ! Is found almost of the two types – Based upon the difference between ”vice' and 'virtue that is (Pāpa-Punya).
The purpose of the speech-functioning
Which is performed by the great worthy persons
Is, indeed, to accomplish the welfare of the others;
And
The purpose of the speech-affair
Operated through the sinners and their misdeeds
Is to escape from the well-being of others-oppression. With the help of the palate, throat, tongue etc.,
When that very central sound or ‘mediatory' comes out- Which becomes the part of the hearing by all,
Is called “Vaikhari', that is, the speech in general.