हस्तावध्यात्ममादातव्यमधिभूतमिन्द्रस्तत्राधिदैवतं नाडी तेषां निबन्धनं यो हस्ते य आदातव्ये य इन्द्रे यो नाड्यां यः प्राणे यो विज्ञाने य आनन्दे यो हृद्याकाशे य एतस्मिन्सर्वस्मिन्नन्तरे संचरति सोऽयमात्मा तमात्मानमुपासीताजरममृतमभयमशोकमनन्तम्
hastāvadhyātmamādātavyamadhibhūtamindrastatrādhidaivataṃ nāḍī teṣāṃ nibandhanaṃ yo haste ya ādātavye ya indre yo nāḍyāṃ yaḥ prāṇe yo vijñāne ya ānande yo hṛdyākāśe ya etasminsarvasminnantare saṃcarati so'yamātmā tamātmānamupāsītājaramamṛtamabhayamaśokamanantam
The hands — on the side of oneself, the graspable — on the side of beings, and Indra — on the side of deities; the channel — their bond. Who is in the hand, in the graspable, in Indra, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this — He is this very Self. Him let one revere — the unageing, immortal, fearless, sorrowless, endless.
a643bda710fe · publicado 29 jul 2026, 4:12:03 UTC
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The eleventh triad: the hands, the graspable, and Indra.
Indra is the god of strength and victory, the thunderer, the one who takes. To the hand he was assigned: the hand is the organ of grasping, and its object is named directly — ādātavyam, “that which is subject to taking”.
The correspondence is exact and slightly mocking. Everything we call might comes down to the ability to take and to hold; and the god whose feats are seizures and victories turns out to be the deity of the palm.
Recall here what Indra said of himself in the third adhyāya of the Kauṣītaki: having listed his seizures and slayings, he named himself prāṇa and prajñā — life and understanding. And there too it was said that no deed diminishes the one who has known him.
Here the same thought is given otherwise: the strength of the taking hand is not of itself; it has its deity; but that deity too is not the last. For in the hand, and in what it takes, and in Indra himself is He whom one is bidden to revere.