पृथिवी च पृथिवीमात्रा च । आपश्चापोमात्रा च । तेजश्च तेजोमात्रा च । वायुश्च वायुमात्रा च । आकाशश्चाकाशमात्रा च । चक्षुश्च द्रष्टव्यं च । श्रोत्रं च श्रोतव्यं च । घ्राणं च घ्रातव्यं च । रसश्च रसयितव्यं च । त्वक्च स्पर्शयितव्यं च । वाक्च वक्तव्यं च । हस्तौ चादातव्यं च । उपस्थश्चानन्दयितव्यं च । पायुश्च विसर्जयितव्यं च । पादौ च गन्तव्यं च । मनश्च मन्तव्यं च । बुद्धिश्च बोद्धव्यं च । अहङ्कारश्चाहङ्कर्तव्यं च । चित्तं च चेतयितव्यं च । तेजश्च विद्योतयितव्यं च । प्राणश्च विधारयितव्यं च ॥
pṛthivī ca pṛthivīmātrā ca | āpaścāpomātrā ca | tejaśca tejomātrā ca | vāyuśca vāyumātrā ca | ākāśaścākāśamātrā ca | cakṣuśca draṣṭavyaṃ ca | śrotraṃ ca śrotavyaṃ ca | ghrāṇaṃ ca ghrātavyaṃ ca | rasaśca rasayitavyaṃ ca | tvakca sparśayitavyaṃ ca | vākca vaktavyaṃ ca | hastau cādātavyaṃ ca | upasthaścānandayitavyaṃ ca | pāyuśca visarjayitavyaṃ ca | pādau ca gantavyaṃ ca | manaśca mantavyaṃ ca | buddhiśca boddhavyaṃ ca | ahaṅkāraścāhaṅkartavyaṃ ca | cittaṃ ca cetayitavyaṃ ca | tejaśca vidyotayitavyaṃ ca | prāṇaśca vidhārayitavyaṃ ca ||
"Earth and the subtle element of earth; water and the subtle element of water; fire and the subtle element of fire; air and the subtle element of air; space and the subtle element of space; the eye and what is seen; the ear and what is heard; the nose and what is smelled; taste and what is tasted; the skin and what is touched; speech and what is spoken; the hands and what is taken; the organ of generation and what is enjoyed; the organ of excretion and what is let go; the feet and where one goes; the mind and what is thought; the intellect and what is understood; the ego and what is claimed as 'I'; awareness (citta) and what one is aware of; light and what is illumined; prāṇa and what is sustained."
"पृथ्वी और पृथ्वी-तन्मात्रा, जल और जल-तन्मात्रा, तेज और तेज-तन्मात्रा, वायु और वायु-तन्मात्रा, आकाश और आकाश-तन्मात्रा; आँख और देखने योग्य, कान और सुनने योग्य, नाक और सूँघने योग्य, रसना और चखने योग्य, त्वचा और छूने योग्य; वाणी और बोलने योग्य, हाथ और लेने योग्य, उपस्थ और आनंद योग्य, पायु और त्यागने योग्य, पैर और जाने योग्य; मन और सोचने योग्य, बुद्धि और समझने योग्य, अहंकार और 'मैं' मानने योग्य, चित्त और चेतने योग्य, तेज और प्रकाशित करने योग्य, प्राण और धारण करने योग्य।"
Meaning today and contextआज के लिए अर्थ और संदर्भ
Every part of experience comes in pairs, a faculty and its object, even the sense of 'I'. All of it, the Upanishad says, rests in something that is not one more item on the list.
अनुभव का हर हिस्सा जोड़े में आता है, एक शक्ति और उसका विषय, यहाँ तक कि 'मैं' का भाव भी। उपनिषद् कहता है कि यह सब किसी ऐसी चीज़ में टिका है जो इस सूची की एक और वस्तु नहीं।
Pippalāda lists everything that comes to rest in the Self: the elements and their subtle forms, each sense with its object, each organ of action with its task, and mind, intellect, ego, thought, light and life with their objects.