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Upaniṣads · Śāṭyāyanīya 5
॥
Devanāgarī
अथाह यत्परमं ब्रह्म सनातनं ये श्रोत्रिया अकामहता अधीयुः । शान्तो दान्त उपरतिस्तितिक्षुहुर्योऽनूचानो ह्यभिजज्ञौ समानः
Transliteración (IAST)
athāha yatparamaṃ brahma sanātanaṃ ye śrotriyā akāmahatā adhīyuḥ | śānto dānta uparatistitikṣuhuryo'nūcāno hyabhijajñau samānaḥ
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SánscritoIASTSignificado
अथ आह यत्atha āha yatand it says: what
परमं ब्रह्म सनातनंparamaṃ brahma sanātanaṃis the supreme, eternal brahman
ये श्रोत्रियाः अ-काम-हताःye śrotriyāḥ a-kāma-hatāḥwhom the learned, unslain by desire
अधीयुःadhīyuḥwould study
शान्तः दान्तःśāntaḥ dāntaḥpeaceful, restrained
उपरतिः तितिक्षुःuparatiḥ titikṣuḥdetached, patient
यः अनूचानः हि अभिजज्ञौyaḥ anūcānaḥ hi abhijajñauwho, well-read, indeed knows
समानःsamānaḥbeing even-minded
Traducción
"And it is said: that supreme, eternal brahman which the learned, unslain by desire, would study — [is known by one who is] peaceful, restrained, detached, patient, who, well-read and even-minded, has known it."
Versión
3b6a6e6aa308 · publicado 12 ago 2026, 5:00:00 UTC
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Conditions are listed, and they are the very ones found in the Bṛhadāraṇyaka (4.4.23): śānto dānta uparatas titikṣuḥ samāhito bhūtvā. It is worth examining them one by one, for this list is held obligatory in Vedānta and is called ṣaṭ-sampatti, "the six attainments." Śānta — "peaceful," that is, having settled the mind.
Dānta — "restrained," from dam, "to tame": having settled the senses. The distinction between the first two is the distinction between inner and outer. Uparati — "having ceased," that is, having stopped what one was occupied with.
Titikṣu — "patient," literally "wishing to endure": able to bear cold and heat, praise and blame. Let us add the expression akāma-hatāḥ, "unslain by desire." A strong expression, and it is worth noting: desire is called slaying, and the one slain is not the one who desires but the one whom desire has overcome.
The Vaiṣṇava side accepts this list but places it elsewhere, as was discussed when reading the Varāha (5.12). Its rule states: these qualities are not conditions of entry but fruits; and the verse of the Bhāgavatam 5.18.12 says that all good qualities come to dwell in one who has devotion. Under the demanding reading the list excludes nearly everyone; under her reading it describes what a person becomes. And this distinction, to my mind, is the distinction between a door and a mirror.