Sloka 92
Sloka 92
Original Text:
बुद्धीन्द्रियाणि श्रवणं त्वगक्षि घ्राणं च जिव्हा विषयावबोधनात् । वाक्पाणिपादा गुदमप्युपस्थः कर्मेन्द्रियाणि प्रवणेन कर्मसु ॥ ९२ ॥
- **Transliteration:**
Buddhi-indriyāṇi śravaṇaṃ tvag-akṣi ghrāṇaṃ ca jivhā viṣayāvabodhanāt. Vāk-pāṇi-pādā gudam apy upasthaḥ karmendriyāṇi pravaṇena karmaṣu.
- **Translation:**
The organs of perception are the ears, skin, eyes, nose, and tongue due to their ability to obtain knowledge of objects. The organs of action are the mouth, hands, feet, excretory organs, and the reproductive organ, as they are involved in action.
- **Word Meanings:**
* **Buddhi-indriyāṇi** - the organs of perception * **śravaṇam** - ears * **tvag** - skin * **akṣi** - eyes * **ghrāṇam** - nose * **ca** - and * **jivhā** - tongue * **viṣaya** - objects * **avabodhanāt** - due to obtaining knowledge * **vāk** - mouth * **pāṇi** - hands * **pādā** - feet * **gudam** - excretory organ * **api** - also * **upasthaḥ** - reproductive organ * **karmendriyāṇi** - the organs of action * **pravaṇena** - inclined/trending towards * **karmasu** - actions
- **Commentary:**
This verse presents an analysis of the human apparatus of interaction with the world, categorizing our organs into two primary groups: those responsible for perception and those for action. The verse stems from the classification found in the Sāṅkhya and Vedic traditions, where understanding the interplay between these faculties is crucial for self-realization.
The **Buddhi-indriyāṇi** or the organs of perception are emphasized for their role in acquiring knowledge from the external world. Each organ corresponds to a particular type of sensory input: sound (ears), touch (skin), sight (eyes), smell (nose), and taste (tongue). By engaging with the world, they provide the mind with the necessary data to interpret and navigate reality.
The **Karmendriyāṇi**, or the organs of action, are portrayed in their functional capacity to execute interaction with the environment and express internal intentions. These include speech (mouth), manipulation (hands), movement (feet), elimination (excretory organ), and creation (reproductive organ). The recognition of these functions not only highlights humanity's broad range of capabilities but also suggests a directionality, a 'pravaṇaḥ' or inclination, towards action inherent in human experience.
By analyzing these differences, the sloka indicates the dual role of human faculties—both as instruments of understanding the world and as vehicles of expression and material transformation. It invites a reflective consideration of how these faculties are utilized and calls for a disciplined approach to align them with higher purposes beyond basic sensory gratification and mechanical actions.
Further Readings: