एष सर्वज्ञ एष सर्वेश्वर एष सर्वाधिपतिरेषोऽन्तर्याम्येष योनिः सर्वस्य सर्वसौख्येरुपास्यमानो न च सर्वसौख्यान्युपास्यति वेदशास्त्रैरुपास्यमानो न च वेदशास्त्राण्युपास्यति यस्यान्नमिदं सर्वे न च योऽन्नं भवत्यतः परं सर्वनयनः प्रशास्तान्नमयो भूतात्मा प्राणमय इन्द्रियात्मा मनोमयः सङ्कल्पात्मा विज्ञानमयः कालात्मानन्दमयो लयात्मैकत्वं नास्ति द्वैतं कुतो मर्त्यं नास्त्यमृतं कुतो नान्तःप्रज्ञो न बहिःप्रज्ञो नोभयतःप्रज्ञो न प्रज्ञानघनो न प्रज्ञो नाप्रज्ञोऽपि नो विदितं वेद्यं नास्तीत्येतन्निर्वाणानुशासनमिति वेदानुशासनमिति वेदानुशासनम्
eṣa sarvajña eṣa sarveśvara eṣa sarvādhipatireṣo'ntaryāmyeṣa yoniḥ sarvasya sarvasaukhyerupāsyamāno na ca sarvasaukhyānyupāsyati vedaśāstrairupāsyamāno na ca vedaśāstrāṇyupāsyati yasyānnamidaṃ sarve na ca yo'nnaṃ bhavatyataḥ paraṃ sarvanayanaḥ praśāstānnamayo bhūtātmā prāṇamaya indriyātmā manomayaḥ saṅkalpātmā vijñānamayaḥ kālātmānandamayo layātmaikatvaṃ nāsti dvaitaṃ kuto martyaṃ nāstyamṛtaṃ kuto nāntaḥprajño na bahiḥprajño nobhayataḥprajño na prajñānaghano na prajño nāprajño'pi no viditaṃ vedyaṃ nāstītyetannirvāṇānuśāsanamiti vedānuśāsanamiti vedānuśāsanam
He is all-knowing, He is the Lord of all, He is the ruler of all, He is the Inner Governor, He is the womb of all. Revered by all delights, He himself reveres no delight; revered by the Vedas and śāstras, He himself reveres neither Vedas nor śāstras. Whose food is all this, and who himself never becomes food. Beyond that — the leader of all, the governor: made of food — the soul of beings, made of breath — the soul of the senses, made of mind — the soul of intent, made of knowledge — the soul of time, made of bliss — the soul of dissolution. There is oneness, there is no duality; whence then should the mortal be? there is no immortal either — whence? Neither cognising inward, nor cognising outward, nor cognising both ways, nor a mass of cognition, neither cognising nor uncognising; there is neither the known nor the knowable. Such is the teaching of nirvāṇa, such is the teaching of the Veda, such is the teaching of the Veda.
d4c2c050d776 · published Jul 29, 2026, 4:12:03 AM UTC
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The summing-up of the fourteen triads, and here He who moved in all of them is named by his names.
Five names come in a row: all-knowing, Lord of all, ruler of all, Inner Governor, womb of all. Antaryāmin, “the one governing from within”, is the very name by which the Bṛhadāraṇyaka calls Him who dwells in everything and moves everything while remaining unknown. Here it is set fourth, between lordship and source: He rules not from outside, like a king, but from within, like a soul.
Then come three pairs, built alike and very strong. All delights serve Him — He serves none. The Vedas and śāstras revere Him — He reveres them not. All that exists is food to Him — and He himself falls to no one as food. Thus is drawn the line the third khaṇḍa of this book has drawn already: complete incommensurability. Between Him who receives and what is brought there is no exchange.
Further the five “made of”: of food, of breath, of mind, of knowledge, of bliss. This is the famous ladder of the five sheaths of the Taittirīya; but here to each is added whose soul it is: the bodily — the soul of beings, the breathing — the soul of the senses, the mental — the soul of intent, the cognising — the soul of time, the blissful — the soul of dissolution. The five layers of man prove to be five ways in which He is present in him.
And the last part is unbroken negations, and they repeat almost word for word the Māṇḍūkya Upaniṣad, where “the fourth” is so described: neither cognising inward, nor outward, nor both ways, nor a mass of cognition, neither cognising nor uncognising.
The meaning of these negations is that every consciousness we know is directed: outward, inward, or upon itself. Of Him not one of these “whither” can be said — not because He is unconscious, but because He is consciousness itself, and not someone's being-conscious of something.
And the closing formula is the same as at the end of the second khaṇḍa: “such is the teaching of extinguishing, such is the teaching of the Veda”.