Shloka 38

Sāṅkhya: Categories of the Absolute Truth and the Unfolding of Creation

Tattva-vicāra

Devanagari script

वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् । समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥ ३८ ॥

Transliteration

vāyoś ca sparśa-tanmātrād rūpaṁ daiveritād abhūt samutthitaṁ tatas tejaś cakṣū rūpopalambhanam

Translation

Par l’interaction de l’air avec la tanmātra du toucher, selon l’ordonnance divine, apparaissent des formes diverses. De l’évolution de ces formes naît le feu, et l’œil saisit la forme avec sa couleur.

Synonyms

• वायोः: from/of air
• वायोः: Sambandha (सम्बन्ध)
• Type: Noun
• Root: वायु (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी, एकवचन

• च: and
• च: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• स्पर्श-तन्मात्रात्: from the subtle element of touch
• स्पर्श-तन्मात्रात्: Apādāna (अपादान; source)
• Type: Noun
• Root: स्पर्श (प्रातिपदिक) + तन्मात्र (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, पञ्चमी (5 विभक्ति), एकवचन; षष्ठी-तत्पुरुष—‘स्पर्शस्य तन्मात्रम्’

• रूपम्: form; color
• रूपम्: Karta (कर्ता; subject of abhūt)
• Type: Noun
• Root: रूप (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• दैव-ईरितात्: from what is impelled by the divine
• दैव-ईरितात्: Hetu/Apādāna (हेतु/अपादान; causal source)
• Type: Adjective
• Root: दैव (प्रातिपदिक) + ईरित (कृदन्त; √ईर्/√ईरय्)
• Form: नपुंसकलिङ्ग, पञ्चमी, एकवचन; तृतीया/षष्ठी-तत्पुरुषभाव—‘दैवेन ईरितम्’ (impelled by the divine)

• अभूत्: arose; became
• अभूत्: Kriyā (क्रिया)
• Type: Verb
• Root: √भू (धातु)
• Form: लुङ् (Aorist), परस्मैपद, प्रथमपुरुष, एकवचन

• समुत्थितम्: arisen; sprung up
• समुत्थितम्: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: सम्-उत्-स्थित (कृदन्त; √स्था धातु)
• Form: भूतकृदन्त (क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘arisen’—रूपम् इति विशेषणम्

• ततः: thereupon; from that
• ततः: Adverbial (क्रियाविशेषण)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: अव्यय; अपादान/क्रमसूचक-अर्थे (thereupon/from that)

• तेजः: fire; radiance (tejas)
• तेजः: Karta (कर्ता; implied—fire/tejas as product)
• Type: Noun
• Root: तेजस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• चक्षुः: the eye
• चक्षुः: Karta/Viśeṣya (कर्ता/विशेष्य; sense-organ)
• Type: Noun
• Root: चक्षुस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन

• रूप-उपलम्भनम्: apprehension of form (vision)
• रूप-उपलम्भनम्: Viśeṣaṇa/Predicate (विशेषण/विधेय)
• Type: Noun
• Root: रूप (प्रातिपदिक) + उपलम्भन (प्रातिपदिक; √लभ् धातु-निष्पन्न)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; षष्ठी-तत्पुरुष—‘रूपस्य उपलम्भनम्’

Purport

Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air.

Characters & Entities

• Kapila
• Devahūti

FAQs

What does the Srimad Bhagavatam say about how the element of fire and the eye are created?

This verse explains that from air, through the subtle principle of touch, form (rūpa) manifests; from that manifestation, fire (tejas) arises along with the eye, the sense organ meant for perceiving form.

Why does Kapila describe creation as being 'impelled by divine will' (daiverita)?

Kapila emphasizes that even the step-by-step evolution of elements and senses is not random—it proceeds under the direction of the Supreme Lord’s ordinance, showing God’s governance behind material nature.

Practical application of this teaching on elements and senses in modern life?

Recognizing that the senses and their objects arise within a divinely governed system encourages mindful sense-control and devotional use of perception—seeing the world as ordered by the Lord rather than as mere accident.