Speech is born, for it is preceded by that (its cause the mind), (as declared by Shruti).

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5. Speech is born, for it is preceded by that (its cause the mind), (as declared by Shruti).

From the text, “Therefore the mind is the earlier form, Speech is the later form” (A. A. III. i. 1), as in the order of creation Speech is preceded by the mind, it (Speech) cannot be said to be unborn; and it is said in the Vayuprokta thus, “The permanency of the organ of speech arises from its aptitude for being related to Shruti (i.e., being the organ of uttering the Vedas). When the mind has an origin. Speech cannot possibly be absolutely eternal.”

The Shruti says, From Him (the Supreme Being) seven (breaths), the organs of sense, originate” (Ath. II. i. 8); and it is said in the Skandapurana, “Seven only are the winds without; likewise seven are the breaths (senses) within (i.e., in the body). The wise understand that the same number obtains of the presiding deities without as well as of the principles entering into the composition of the body”. On the other hand, in the Kaundinya Shruti there are twelve breaths (organs of sense) found declared, thus, “Twelve indeed are these Pranas (breaths), twelve are the months (of the year), twelve are the suns, twelve are the signs of the zodiac, twelve are the vessels (for holding soma juice).” Hence the Sutrakara says:

6. Seven are the organs (with reference to the production) of knowledge, also from the specification (later on in that text).

The number seven is stated with reference to the intellectual organs, as it is so qualified in the text, “In every person there are seven (organs) constituted for the purpose of (producing) knowledge (Ath. II. i. 8). By the term ‘also/ the statement in the Bhavishyat Parvan is referred to, which is: “There are seven breaths or organs as means of knowledge, while there are five breaths or organs as instruments of action. Thus the group of twelve organs or breaths is always established in the body.”

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