अथ ह प्राण उत्क्रमिष्यन्यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेत्, एवं हैवेमान्प्राणान्संववर्ह; ते होचुः, मा भगव उत्क्रमीः, न वै शक्श्यामस्त्वदृते जीवितुमिति; तस्यो मे बलिं कुरुतेति; तथेति ॥ १३ ॥
atha ha prāṇa utkramiṣyanyathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūnsaṃvṛhet, evaṃ haivemānprāṇānsaṃvavarha; te hocuḥ, mā bhagava utkramīḥ, na vai śakśyāmastvadṛte jīvitumiti; tasyo me baliṃ kuruteti; tatheti || 13 ||
13. Then as the vital force was about to go out, it uprooted those organs just as a great, fine horse from Sind pulls out the pegs to which his feet are tied. They said, ‘Please do not go out, sir, we cannot live without you.’ ‘Then give me tribute.’ ‘All right.’
Then as the vital force was about to go out, the vocal and other organs were immediately dislodged from their places. This is being illustrated by an example: It uprooted those organs from their places, just as in life a great, large-sized fine, noble-featured, horse fromSind, the place of his origin, simultaneously Pulls out the pegs to which his feet aretied, when the rider mounts on him to test him. They, the organ of speech etc., said, ‘Please do not go out, sir, for we cannot live without you.’ (The vital force said:) ‘If you have thus understood my eminence, then, as I am the chief here, give me tribute.’ This conversation among the organs is an imaginary one devised to teach how a wise çian should test the greatness of his peers. It is thus that a wise man finds out who is the greatest among them. That mode of testing is presented in the form of a conversation; for otherwise it is absurd to think that each one of the organs, which work together, can actually go out by turns for the space of a year, and so on. Therefore, only the wise man who wants to know, for purposes of meditation, which is the greatest of the organs, reasons in this way. The organs, when demanded tribute, agreed saying, ‘All right.’