Upanishads · Mahā 6.10
॥
Devanāgarī
सबाह्याभ्यन्तरे देहे ह्यध ऊर्ध्वं च दिक्षु च इत आत्मा ततोऽप्यात्मा नास्त्यनात्ममयं जगत्
Transliteration (IAST)
sabāhyābhyantare dehe hyadha ūrdhvaṃ ca dikṣu ca ita ātmā tato'pyātmā nāstyanātmamayaṃ jagat
Word-by-word
SanskritIASTMeaning
स-बाह्य-अभ्यन्तरे देहेsa-bāhya-abhyantare dehein the body, outside and inside; in the frame, without and within
हि अधः ऊर्ध्वम् चhi adhaḥ ūrdhvam caboth below and above; both beneath and aloft
दिक्षु चdikṣu caand in the quarters; and along the directions
इतः आत्मा ततः अपि आत्माitaḥ ātmā tataḥ api ātmāhere is the Ātman, and there too the Ātman; on this side the Self, and on that side the Self
न अस्ति अनात्म-मयम् जगत्na asti anātma-mayam jagatthere is no world not made of the Ātman; no world exists that is not woven of the Self
Translation
“Outside and inside the body, below and above and in every quarter — here is the Ātman and there is the Ātman; there is no world not made of the Ātman.”
Version
4fcdba35bd10 · published Jul 29, 2026, 6:29:20 AM UTC
Available inRUENPage between verses with
The verse runs through all the directions and finds one thing in all.
Itaḥ ātmā tato'py ātmā — “here the Ātman and there the Ātman”. A turn almost childlike in its simplicity.
It recalls the famous passage of the Chāndogya where Uddālaka bids his son dissolve salt in water and then taste it from every side: everywhere salty.
Note the last line: nāsty anātma-mayaṃ jagat — “there is no world woven of the non-Ātman”.
It says not “there is no world”, but “there is no world of other stuff”. The world exists; of anything else it does not.
This is exactly what was said in 4.45 of the gold and the bracelet, and in 5.57 of the veins in the stone.
The whole dispute whether the world is or is not is dissolved by the question: of what is it.