चक्षुश्च द्रष्टव्यं च नारायणः श्रोत्रं च श्रोतव्यं च नारायणो घ्राणं च घ्रातव्यं च नारायणो जिह्वा च रसयितव्यं च नारायणस्त्वक् च स्पर्शयितव्यं च नारायणो मनश्च मन्तव्यं च नरायणो बुद्धिश्च बोद्धव्यं च नारायणोऽहङ्कारश्चाहङ्कर्तव्यं च नारायणश्चित्तं च चेतयितव्यं च नारायणो वाक् च वक्तव्यं च नारायणो हस्तौ चादातव्यं च नारायणः पादौ च गन्तव्यं च नारायणः पायुश्च विसर्जयितव्यं च नारायण उपस्थश्चानन्दयितव्यं च नारायणो धाता विधाता कर्ता विकर्ता दिव्यो देव एको नारायणः
cakṣuśca draṣṭavyaṃ ca nārāyaṇaḥ śrotraṃ ca śrotavyaṃ ca nārāyaṇo ghrāṇaṃ ca ghrātavyaṃ ca nārāyaṇo jihvā ca rasayitavyaṃ ca nārāyaṇastvak ca sparśayitavyaṃ ca nārāyaṇo manaśca mantavyaṃ ca narāyaṇo buddhiśca boddhavyaṃ ca nārāyaṇo'haṅkāraścāhaṅkartavyaṃ ca nārāyaṇaścittaṃ ca cetayitavyaṃ ca nārāyaṇo vāk ca vaktavyaṃ ca nārāyaṇo hastau cādātavyaṃ ca nārāyaṇaḥ pādau ca gantavyaṃ ca nārāyaṇaḥ pāyuśca visarjayitavyaṃ ca nārāyaṇa upasthaścānandayitavyaṃ ca nārāyaṇo dhātā vidhātā kartā vikartā divyo deva eko nārāyaṇaḥ
The eye and the seen — Nārāyaṇa; the ear and the heard — Nārāyaṇa; the nose and the smelled — Nārāyaṇa; the tongue and the tasted — Nārāyaṇa; the skin and the touched — Nārāyaṇa; the mind and the thought — Nārāyaṇa; reason and the understood — Nārāyaṇa; selfhood and the appropriated — Nārāyaṇa; consciousness and the cognised — Nārāyaṇa; speech and the spoken — Nārāyaṇa; the hands and the graspable — Nārāyaṇa; the feet and the traversable — Nārāyaṇa; the anus and the excreted — Nārāyaṇa; the loins and the delighting — Nārāyaṇa. The establisher, the disposer, the maker, the transformer, the divine God, the one Nārāyaṇa.
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Here the book speaks its name, and speaks it fourteen times in a row.
The list is the same as in the fifth khaṇḍa: the same fourteen pairs — a faculty and its object, from the eye to the loins. But there beside each pair stood its own deity: the sun, the quarters, the earth, Varuṇa, the wind, the moon, Brahmā, Rudra, the knower of the field, fire, Indra, Viṣṇu, death, Prajāpati. Here all fourteen deities are replaced by one word.
This is the book's move, for whose sake both khaṇḍas were written. First the world is charted out among deities — in detail, honestly, with full acknowledgment of each. Then it is said: this, and that, and the third — Nārāyaṇa.
Note that not one pair is cancelled. It is not said “there is neither eye nor seen”; it is said that both the eye and the seen are He. The negations of the third khaṇḍa are not repeated here: after the mind has been cleansed of yardsticks, one may name.
The name is chosen with meaning. Nārāyaṇa is interpreted as “he whose resting-place is the waters” and as “he whose resting-place is men”, nara; in both readings it means Him who dwells in something as in his own place. For a list where He is named both in the eye and in the seen, this name fits more exactly than any other.
And the list ends with four names of action: dhātṛ, vidhātṛ, kartṛ, vikartṛ — establisher, disposer, maker, transformer. And after them — the definition Baladeva Vidyābhūṣaṇa cites in the Govinda-bhāṣya more often than anything else from this book: divyo deva eko nārāyaṇaḥ, “the divine God, the one Nārāyaṇa”. He adduces it to prove that the inner soul of all beings is not an impersonal principle, but He.