अथ हैनं श्रीरामचन्द्रं मारुतिः पप्रच्छ ऋग्वेदादिविभागेन पृथक् शान्तिमनुब्रूहीति । स होवाच श्रीरामः । ऐतरेयकौषीतकीनादबिन्द्वात्मप्रबोधनिर्वाणमुद्गलाक्षमालिकात्रिपुरासौभाग्यबह्वृचा नामृग्वेदगतानां दशसंख्याकानामुपनिषदां वाङ्मे मनसीति शान्तिः
atha hainaṃ śrīrāmacandraṃ mārutiḥ papraccha ṛgvedādivibhāgena pṛthak śāntimanubrūhīti | sa hovāca śrīrāmaḥ | aitareyakauṣītakīnādabindvātmaprabodhanirvāṇamudgalākṣamālikātripurāsaubhāgyabahvṛcā nāmṛgvedagatānāṃ daśasaṃkhyākānāmupaniṣadāṃ vāṅme manasīti śāntiḥ
«Then the son of the Wind asked Śrī Rāmacandra: “Tell the invocations separately, by division into the Ṛgveda and the rest”. Śrī Rāma said: “For the ten upaniṣads belonging to the Ṛgveda — Aitareya, Kauṣītakī, Nāda-bindu, Ātma, Prabodha, Nirvāṇa, Mudgala, Akṣamālikā, Tripura, Saubhāgya, and Bahvṛca — the invocation is ‘my speech is in my mind’…»
25b808eefd76 · published Aug 12, 2026, 5:00:00 AM UTC
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The distribution of the hundred and eight by Veda begins, and it will occupy five stretches; worth saying beforehand how this distribution differs from the list in verse. There they ran by ordinary importance; here — by belonging: every upaniṣad has its own Veda, and by it the invocation that frames it is determined. The numbers are these: for the Ṛgveda — ten, for the Śukla-Yajurveda — nineteen, for the Kṛṣṇa-Yajurveda — thirty-two, for the Sāmaveda — sixteen, for the Atharvaveda — thirty-one.
Added together, this gives a hundred and eight. Add what is worth noting in this first distribution. It names eleven names, though it says «ten»; and this discrepancy is a known one in the lists of the Muktikā.
It was noted at the thirtieth verse that abbreviations in lists are ambiguous and that lists differ across editions; here this shows in the number. Add that the invocation of the Ṛgveda is vāṅ me manasi pratiṣṭhitā, «my speech is fixed in my mind, my mind is fixed in my speech». Worth examining it, for it is excellent.
It asks for mutual establishing of speech and mind: that what is said be thought through, and what is thought be spoken. That is, before reading one asks not for memory and not for understanding, but for agreement between what one thinks and what one says; and this, I think, is the best prayer to be read before study.