apti, etc., naturally inhere,
who is regarded as the Supreme and pure Effulgence that is Immutable. His
hands and feet extend over every part; his eyes and head and face are
everywhere, his ears reach every place, and he exists overwhelming all
things. He is the heart of all creatures; His measure is of a digit of
the thumb. That Infinite and supreme Soul, that Lord of all, thus
swallows up the Universe. After this, what remains is the Undecaying and
the Immutable, One who is without defect of any kind, who is the Creator
of the Past, the Present, and the Future, and who is perfectly faultless,
I have thus, O monarch, duly told thee of Destruction. I shall now
discourse to thee on the subjects of Adhyatma, Adhibhuta, and
Adhidaivata.'"'"

SECTION CCCXIV

"'"Yajnavalkya said, 'Brahmanas conversant with the topics of enquiry speak
of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu
as Adhidaivatam (of those two limbs). The lower duct (anal canal) is
Adhyatma, its function of throwing out the excreta is Adhibhuta, and
Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation
is called Adhyatma. Its agreeable function is called Adhibhuta, and
Prajapati is its Adhidaivata. The hands are Adhyatma; their function as
represented by acts is Adhibhuta; and Indra is the Adhidaivata of those
limbs. The organs of speech are Adhyatma; the words uttered by them are
Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or
form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The
ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are
its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and
Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its
Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is
its Adhibhuta; and Wind is its Adhidaivata. Mind has been called
Adhyatma; that with which the Mind is employed is Adhibhuta; and
Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in
one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its
Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its
Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded
to thee, O king, with its details taken individually, the puissance of
the Supreme (in manifesting Himself in different forms) in the beginning,
the middle, and the end, O thou that art fully conversa