सर्वे स्वराः घोषवन्तः बलवन्तः वक्तव्याः इन्द्रे बलम् ददानि इति सर्वे ऊष्माणः अग्रस्ताः अनिरस्ताः विवृताः वक्तव्याः प्रजापतेः आत्मानम् परिददानि इति सर्वे स्पर्शाः लेशेन अनभिनिहिताः वक्तव्याः मृत्योः आत्मानम् परिहराणि इति
sarve svarāḥ ghoṣavantaḥ balavantaḥ vaktavyāḥ indre balam dadāni iti sarve ūṣmāṇaḥ agrastāḥ anirastāḥ vivṛtāḥ vaktavyāḥ prajāpateḥ ātmānam paridadāni iti sarve sparśāḥ leśena anabhinihitāḥ vaktavyāḥ mṛtyoḥ ātmānam pariharāṇi iti
All vowels are to be pronounced resonantly and strongly, [with the thought]: "Let me give strength to Indra"; all sibilants without swallowing or throwing them away, openly: "Let me hand myself over to Prajāpati"; all stops lightly, without pressure: "Let me keep myself away from Death."
de6375e035b9 · published Jul 26, 2026, 10:44:39 PM UTC
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The upshot of the phonetic theology is a technique with an intention: the vowels ghoṣavanto balavantaḥ — "resonantly and strongly": indre balaṁ dadāni — "let me give strength to Indra" (my sonority is a gift to the god of strength!); the sibilants openly, unswallowed: prajāpater ātmānaṁ paridadāni — "let me hand myself over to Prajāpati" (open breath is self-surrender to the Lord!); the stops leśena — "lightly", without forcing: mṛtyor ātmānaṁ pariharāṇi — "let me keep myself from Death" (do not bear down on the stops — do not press on the death within a word!).
Diction has become liturgy: each class of sounds is pronounced as a gesture toward its deity: strength is given, breath is surrendered, the limit is passed lightly. So the science of the twenty-second khaṇḍa concludes: to speak is to be continually offering, surrendering and passing by: articulation is the younger sister of sacrifice, and clear speech is righteous not by its sense alone but by its very sound.