Upaniṣads · Parabrahma 1.7
॥
Devanāgarī
अयं च परश्च स सर्वत्र हिरण्मये परे कोशे । अमृता ह्येषा नाडी त्रयं संचरति । तस्य त्रिपादं ब्रह्म । एषात्रेष्य ततोऽनुतिष्ठति । अन्यत्र ब्रूत । अयं च परं च सर्वत्र हिरण्मये कोशे
Transliteración (IAST)
ayaṃ ca paraśca sa sarvatra hiraṇmaye pare kośe | amṛtā hyeṣā nāḍī trayaṃ saṃcarati | tasya tripādaṃ brahma | eṣātreṣya tato'nutiṣṭhati | anyatra brūta | ayaṃ ca paraṃ ca sarvatra hiraṇmaye kośe
Palabra por palabra
SánscritoIASTSignificado
अयं च परः च सःayaṃ ca paraḥ ca saḥand this one, and the highest — he
सर्वत्र हिरण्मये परे कोशेsarvatra hiraṇmaye pare kośeeverywhere, in the golden supreme sheath
अ-मृता हि एषा नाडीa-mṛtā hi eṣā nāḍīfor immortal indeed is this vein
त्रयं संचरतिtrayaṃ saṃcaratiit wanders through the three [states]
तस्य त्रि-पादं ब्रह्मtasya tri-pādaṃ brahmahis — the three-footed brahman
Traducción
And this one, and the highest — he is everywhere, in the golden supreme sheath; for this vein is immortal and wanders through the three [states]; his is the three-footed brahman.
Versión
6577575a2f9c · publicado 12 ago 2026, 5:00:00 UTC
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The phrase hiraṇmaye pare kośe, "in the golden supreme sheath," is taken from the Muṇḍaka (2.2.9): "in the golden supreme sheath is the stainless, undivided brahman; he is the light of lights, known by those who know the Ātman." Note the word kośa, "sheath, scabbard, treasury." It denotes that into which something precious is placed: a scabbard for a sword, a casket for a jewel. And the place where He abides is named not an emptiness, but a receptacle, and a golden one at that.
Look also at the first half-verse: ayaṃ ca paraḥ ca saḥ, "and this one, and the highest — he." Two are named — "this one" (that is, the one here, in the body) and "the highest"; and it is said that both are He. This phrase is analyzed in Vaiṣṇava books precisely and without difficulty: "this one" is the jīva, "the highest" is Paramātmā, and both belong to Him, as a hand and a heart belong to a person. And the phrase tri-pādaṃ brahma, "three-footed brahman," refers to the Puruṣa-sūkta: "three of his feet are in the immortal in heaven, one foot is all this that exists" (Ṛgveda 10.90.3).
This correlation is constant in Vaiṣṇava books and deserves remembering: one quarter — this whole world with all its worlds; three quarters — what lies beyond. The world, then, is neither small nor illusory, but constitutes a fourth part of His manifestation; and this description is more precise than any "there is nothing."