Upaniṣads · Kaivalya 18
॥
Devanāgarī
त्रिषु धामसु यद् भोग्यं भोक्ता भोगश् च यद् भवेत् तेभ्यो विलक्षणः साक्षी चिन्मात्रो ऽहं सदा शिवः
Transliteración (IAST)
triṣu dhāmasu yad bhogyaṃ bhoktā bhogaś ca yad bhavet tebhyo vilakṣaṇaḥ sākṣī cinmātro 'haṃ sadā śivaḥ
Palabra por palabra
SánscritoIASTSignificado
त्रिषु धामसु यत् भोग्यम्triṣu dhāmasu yat bhogyamin the three abodes, what is enjoyed; in the three dwellings, that which is fare
भोक्ता भोगः च यत् भवेत्bhoktā bhogaḥ ca yat bhavetand the enjoyer, and the enjoying; and the taster, and the tasting itself
तेभ्यः विलक्षणः साक्षीtebhyaḥ vilakṣaṇaḥ sākṣīdistinct from them — the witness; other than they — the witness
चिन्मात्रः अहम् सदा शिवःcinmātraḥ aham sadā śivaḥI am pure consciousness, ever the auspicious; I am consciousness alone, eternally śiva
Traducción
In the three abodes there is what is enjoyed, the enjoyer, and the enjoying itself; but the witness distinct from them, pure consciousness — that am I, ever the auspicious.
Versión
a61becae7f5f · publicado 29 jul 2026, 3:04:38 UTC
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The verse examines the three states once more and finds in them a triad: bhogya — the enjoyed, bhoktṛ — the enjoyer, bhoga — the enjoying itself.
The object, the one who uses it, and the use.
In every experience these three are present: the food, the eater and the eating. In dream likewise: the image, the seer and the seeing.
Then the fourth is named: tebhyo vilakṣaṇaḥ sākṣī — “the witness distinct from them”.
Vilakṣaṇa means “bearing other marks” — of another kind. Not a fourth member of the same triad, but something different in nature.
The witness enjoys nothing and is enjoyed by none: he sees.
And the last words: cinmātro 'haṃ sadā śivaḥ — “I am pure consciousness, ever the auspicious”.
Cin-mātra — “consciousness only”, without admixture. Sadā śivaḥ — “ever auspicious”; and in these two words set together one also hears the name Sadāśiva.
Note how the book is built. The seventh verse contemplated Śiva with Umā; the eighth said He is also Brahmā and Viṣṇu; here the contemplative speaks of himself in the same words.
This is the limit to which such reasoning leads; and the Vaiṣṇava Vedānta, accepting it, holds beside it the book's first verse — that one goes to the Puruṣa who is higher than the high.