Upaniṣads · 1.5
॥
Devanāgarī
तद् एजति तन् नैजति तद् दूरे तद् व् अन्तिके ।
तद् अन्तर् अस्य सर्वस्य तद् उ सर्वस्यास्य बाह्यतः
Transliteración (IAST)
tad ejati tan naijati tad dūre tad v antike |
tad antar asya sarvasya tad u sarvasyāsya bāhyataḥ
Palabra por palabra
SánscritoIASTSignificado
तत्tatThat; It; this Ātman
एजतिejatimoves (from √ej — 'to stir'); stirs; quivers
तत्tatThat; It; this Ātman
नnanot; is not; in no way
एजतिejatimoves (from √ej — 'to stir'); stirs; quivers
तत्tatThat; It; this Ātman
दूरेdūrefar away; at a distance; beyond reach
तत्tatThat; It; this Ātman
उuand yet; likewise; indeed
अन्तिकेantikenear; close at hand; within reach
तत्tatThat; It; this Ātman
अन्तःantaḥwithin; inwardly; in the depth
अस्यasyaof this; of this world; of all this
सर्वस्यsarvasyaof all; of all that is; of everyone
तत्tatThat; It; this Ātman
उuand likewise; indeed; at the same time
सर्वस्यsarvasyaof all; of all that is; of everyone
अस्यasyaof this; of this world; of all that exists
बाह्यतःbāhyataḥoutside; beyond; on the outer side
Traducción
It moves — and It does not move; It is far away — and It is near. It is within all this, and It is also outside all this.
Versión
987b807f1fd2 · publicado 26 jul 2026, 19:17:19 UTC
Disponible enRUENPasa de verso en verso con
The fifth mantra continues the paradoxes of the fourth, but now they concern nearness rather than might: tad ejati tan naijati — "It moves and It does not move"; tad dūre tad v antike — "It is far and It is near". The distance is not measured in leagues: He is infinitely far from one who has turned away from Him and infinitely near to one who seeks Him — nearer than one's own breath, for He abides in the heart of every being.
tad antar asya sarvasya tad u sarvasyāsya bāhyataḥ — "It is within all this and outside all this". Neither statement may be dropped. He is within: the innermost core of everything, the consciousness by which every consciousness knows. He is outside: not exhausted by the world, not a sum of things, not their soul-in-general. This is precisely why the paradox is stated twice over — the world is not His prison and not His body only; it is His and He remains Himself.
The Bhagavad-gītā (9.4–5) gives the same double truth in a single breath: mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ — "all beings rest in Me, and yet I do not rest in them"; and He calls this His yogam aiśvaram, His lordly mystery. Reason can hold either immanence or transcendence at a time; revelation holds both, and it is only in Him who possesses acintya-śakti that they cease to quarrel.