The subjective, objective, and divine orders

Tats_7

[Base sūtra:] The subjective (adhyātma), the objective (adhibhūta), and the divine (adhidaivata).

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[Verse:] Intellect, I-maker, and mind; ear, skin, and the two eyes; likewise tongue, nose; feet, anus, and generative organ—[this] is termed the "subjective" (adhyātma).

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But as for [what is said] in the Mokṣadharma: "In the beginning the mind arises from the I-maker, and those [other] functions [too]. From craving for sound, the ear of this contemplating self arises; from craving for form, likewise the eye; the nose [arises] from the desire to grasp [and] conquer smell"—

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—by this and the like, the organs' being effects of craving [as a] function of mind and so forth is to be understood [as stated] only in accordance with the Vedānta method. [Now] the "objective" (adhibhūta):

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[Verse:] In due order: the to-be-cognized, the to-be-self-appropriated, the to-be-willed, the to-be-heard, the to-be-touched, and the to-be-seen,

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[Verse:] the to-be-tasted, the to-be-smelled, the to-be-gone-to, the to-be-emitted, and the to-be-delighted-in—thus is the "objective" proclaimed [as the set of objects of the organs].

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And the "divine" (adhidaivata): Brahmā, Rudra, the Moon, Ākāśa, and Vāyu, the Sun, Varuṇa, Indra, and likewise Viṣṇu and Mitra—

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—in just this order is the "divine" set forth. He who, as with an eye, comes to know the four [groups] in their own forms, or the divine [order]—freed from the taint of contact as it comes—enjoys the constituents but is not bound by the constituents.