असत् एव सः भवति असत् ब्रह्म इति वेद चेत् अस्ति ब्रह्म इति चेत् वेद सन्तम् एनम् ततः विदुः इति तस्य एषः एव शारीरः आत्मा यः पूर्वस्य अथ अतः अनुप्रस्ह्नाः उत अविद्वान् अमुम् लोकम् प्रेत्य कश्चन गच्छति आहो विद्वान् अमुम् लोकम् प्रेत्य कश्चित् समस्ह्नुते सः अकामायत बहु स्याम् प्रजायेय इति सः तपस् अतप्यत सः तपस् तप्त्वा इदम् सर्वम् असृजत यत् इदम् किञ्च तत् सृष्ट्वा तत् एव अनुप्राविशत् तत् अनु प्रविश्य सत् च त्यत् च अभवत् निरुक्तम् च अनिरुक्तम् च निलयनम् च अनिलयनम् च विज्ञानम् च अविज्ञानम् च सत्यम् च अनृतम् च सत्यम् अभवत् यत् इदम् किञ्च तत् सत्यम् इति आचक्षते तत् अपि एषः श्लोकः भवति
asat eva saḥ bhavati asat brahma iti veda cet asti brahma iti cet veda santam enam tataḥ viduḥ iti tasya eṣaḥ eva śārīraḥ ātmā yaḥ pūrvasya atha ataḥ anuprashnāḥ uta avidvān amum lokam pretya kaścana gacchati āho vidvān amum lokam pretya kaścit samashnute saḥ akāmāyata bahu syām prajāyeya iti saḥ tapas atapyata saḥ tapas taptvā idam sarvam asṛjata yat idam kiñca tat sṛṣṭvā tat eva anuprāviśat tat anu praviśya sat ca tyat ca abhavat niruktam ca aniruktam ca nilayanam ca anilayanam ca vijñānam ca avijñānam ca satyam ca anṛtam ca satyam abhavat yat idam kiñca tat satyam iti ācakṣate tat api eṣaḥ ślokaḥ bhavati
"Non-existent he becomes who knows Brahman as non-existent. He who knows 'Brahman is' — him they know as existent." He is the embodied self of the former. Now the questions that follow: does any of the ignorant, on departing, go to that world? Or does any of the knowing attain it? — He desired: "Let Me become many, let Me be born!" He kindled austerity; having kindled austerity, He created all this — whatsoever there is. Having created, into that very thing He entered; having entered, He became the existent and that [transcendent], the definable and the indefinable, the grounded and the baseless, the conscious and the unconscious, the true and the untrue. [Everything] became truth — all, whatsoever there is. Therefore it is called "the true". Of that there is also a verse.
5099a123dd4c · publicado 26 jul 2026, 19:50:25 UTC
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The verse begins with a verdict on agnosticism: asann eva sa bhavati asad brahmeti veda cet — "he who knows Brahman as non-existent becomes non-existent himself": one who denies the Ground deprives himself of a ground: a life without an "is" crumbles into non-existence while still alive; asti brahmeti ced veda santam enaṁ tato viduḥ — "him who knows 'He is' they know as existent": to confess the being of God makes the confessor real (the Kaṭha 6.12–13 built its whole ladder on this: first, "He is").
Then one of the greatest cosmogonies of the Upaniṣads: so 'kāmayata bahu syāṁ prajāyeyeti — "He desired: let Me become many, let Me be born!" Creation comes out of the desire (kāma!) of the One: the world was born neither of necessity nor of error but of a desire for multiplicity, a will to birth: the One wanted many — that is the final ground of the fact that we are many and that we are. sa tapo 'tapyata — "He kindled austerity": desire creates through heat (as in the Praśna and the Muṇḍaka).
And most daring of all: tat sṛṣṭvā tad evānuprāviśat — "having created this, into this very thing He entered": the Creator did not remain outside His creation — He followed it inward (anu-pra-√viś): into the existent and the transcendent, the definable and the indefinable, down to "the true and the untrue": there is no corner of being where He is not, from within. Hence "everything became satyam — true": a world into which God has entered cannot be an illusion: it is true by His presence. Here is the theology on which all reverence for the world rests: creation is not a stage set but a house He inhabits.