________________
GĪTĀ, TRANSLATION & COMMENTARY, CH. VIII 1029
system), that is to say, the subtle senses are the 'adhyātma's of those organs; but when one keeps aside both these points of view, and considers the matter from the 'adhidavata' point of view, Indra is said to be the deity of the hands, Visnu, of the feet; Mitra, of the anus; Prajāpati, of the organ of generation ; Agni, of the speech; Sūrya (Sun), of the eyes; the eight cardinal points or Ether, of the ears; water, of the tongue; the earth, of the nose : the wind, of the skin; the Moon, of the mind; buddhi (Reason), of Individuation, and purusa (Spirit), of the Reason; and these various deities are said to be performing the various functions of these organs. Among the symbols of the form of the Brahman, which have been described in the Upanisads for purposes of worship, the Mind is described as the adhyātma symbol, and the Sun or the firmament as the 'adhida, vata' symbol (Chān 3 18. 1). It is not that the distinction between the 'adhyātma' and the adhudanzata' has been made only for the purpose of worship. But, in considering the respective superiority of the organs of speech. or of seeing, or of hearing, etc., and of Vitality (prūna ), the matter is considered once from the Metaphysical (adhyātma) point of view by taking the subtle form of the organs of the voice, the eyes, and the ears, and again from the Intuitionist (adhidarrata) point of view, taking the Agni, the Sun, and Ether, as the deities of those organs (Br. 1. 5. 21-23; Chān. 1. 2, 3; Kausi. 4. 12. 13). In short, the distinction between 'adhıdaivuta', 'adhubhūtu'. 'adhyātma' etc. has been in vogue since very old times; and the question as to which of these various ideas regarding the form of the Parameśvara is the correct idea, or as to the inner import of such ideas, having arisen in those times, Yājñaralkya has told Uddālaka Āruni in the Brhadāranyakopanisad (Br. 3. 4), that there is only one Paramātman, Which subsists at the core of all created things, all deities, all adhyātmri, all spheres, all Yajñas, and all bodies whatsoever, and Which makes them unwittingly perform their respective functions. This doctrine of the Upanisads has been accepted in the Antaryāmyadhikarana of the VedāntaSūtras (Ve. Sū. 1. 2. 18-20), where it has been proved that
