वागेवास्या एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा । घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या एकमङ्गमुदूढं तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या एकमङ्गमुदूढं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या एकमङ्गमुदूढं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा
vāgevāsyā ekamaṅgamudūḍhaṃ tasyai nāma parastātprativihitā bhūtamātrā | ghrāṇamevāsyā ekamaṅgamudūḍhaṃ tasya gandhaḥ parastātprativihitā bhūtamātrā cakṣurevāsyā ekamaṅgamudūḍhaṃ tasya rūpaṃ parastātprativihitā bhūtamātrā śrotramevāsyā ekamaṅgamudūḍhaṃ tasya śabdaḥ parastātprativihitā bhūtamātrā jihvaivāsyā ekamaṅgamudūḍhaṃ tasyānnarasaḥ parastātprativihitā bhūtamātrā hastāvevāsyā ekamaṅgamudūḍhaṃ tayoḥ karma parastātprativihitā bhūtamātrā śarīramevāsyā ekamaṅgamudūḍhaṃ tasya sukhaduḥkhe parastātprativihitā bhūtamātrā upastha evāsyā ekamaṅgamudūḍhaṃ tasyānando ratiḥ prajātiḥ parastātprativihitā bhūtamātrā pādāvevāsyā ekamaṅgamudūḍhaṃ tayorityā parastātprativihitā bhūtamātrā prajñaivāsyā ekamaṅgamudūḍhaṃ tasyai dhiyo vijñātavyaṃ kāmāḥ parastātprativihitā bhūtamātrā
Speech is one member of it, drawn out, and to it from beyond is set over the name as an element-portion. Smell is one member of it, drawn out, and to it is set over the odour. The eye is one member of it, drawn out, and to it is set over the form. The ear is one member of it, drawn out, and to it is set over the sound. The tongue is one member of it, drawn out, and to it is set over the taste of food. The two hands are one member of it, drawn out, and to them is set over the deed. The body is one member of it, drawn out, and to it are set over pleasure and pain. The organ of generation is one member of it, drawn out, and to it are set over bliss, delight and procreation. The two feet are one member of it, drawn out, and to them is set over the going. Insight is one member of it, drawn out, and to it are set over thoughts, the knowable and desires.
308eaf64fdb2 · publicado 29 jul 2026, 3:43:45 UTC
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The analysis of cognition begins, and it is arranged as an inventory: on the one side our instruments, on the other that to which each of them is aimed.
The word udūḍha means “drawn out, carried outward”: each organ is named a member of insight, thrust outside. The eye, that is, is not a separate thing fastened to a man, but a part of prajñā put forth for its work.
And opposite each organ stands its bhūtamātrā — “element-portion”, the material side of the world commensurate with that organ. To speech answers the name, to smell the odour, to the eye the form, to the ear the sound, to the tongue the taste, to the hands the deed, to the body pleasure and pain, to the loins bliss and progeny, to the feet the going.
The word prativihitā, “set over against”, is chosen exactly: the world does not merely exist — it is fitted to us. Odour exists for the nose, sound for the ear; every thing in the world has its addressee.
And the list closes unexpectedly: the tenth named is not a sense-organ but prajñā itself, insight — and to it too its own portion is set over: “thoughts, the knowable and desires”. Thus insight proves to be both the whole from which all the members are drawn, and one member among the rest. There is no contradiction: sight has its object — the visible; insight has its own — the thinkable.
This tenfold division will be the support of the following mantras. For now, see its build: not “man and world”, but ten pairs, in each of which the faculty and its object hold to one another.