Upaniṣads · Kaṭharudra 36
॥
Devanāgarī
ताप्यतापकरूपेण विभातमखिलं जगत् । प्रत्यगात्मतया भाति ज्ञानाद्वेदान्तवाक्यजात्
Transliteración (IAST)
tāpyatāpakarūpeṇa vibhātamakhilaṃ jagat | pratyagātmatayā bhāti jñānādvedāntavākyajāt
Palabra por palabra
SánscritoIASTSignificado
ताप्य-तापक-रूपेणtāpya-tāpaka-rūpeṇain the form of the burned and the burning
विभातम् अखिलं जगत्vibhātam akhilaṃ jagatappearing, the whole world
प्रत्यक्-आत्म-तया भातिpratyak-ātma-tayā bhātishines as the inner self
ज्ञानात् वेदान्त-वाक्य-जात्jñānāt vedānta-vākya-jātfrom the knowledge born of the saying of the Vedānta
Traducción
The whole world, appearing in the form of the burned and the burning, shines as the inner self, from the knowledge born of the saying of the Vedānta.
Versión
6af2fdcfe0b0 · publicado 12 ago 2026, 5:00:00 UTC
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The world is described by a pair: tāpya-tāpaka, "the burned and the burning," that is, the tormented and the tormenting. This definition is unhappy and precise. Everything in the world stands in one of two positions: either you burn, or you are burned; and most often both at once, for the one burning is himself burned by someone.
The Vaiṣṇava side does not contradict this view of the world and does not soften her own books: the Gītā calls this world duḥkhālayam aśāśvatam, "an abode of suffering, impermanent" (8.15). The dispute is not over what the world is like, but over what to do about it. Here it is said that it "shines as the inner self," pratyag-ātmatayā — and from what: vedānta-vākya-jāt jñānāt, "from knowledge born of the saying of the Vedānta."
It is worth noting this last, for it matters and works in her favor. Knowledge is called born from a saying — that is, from a word heard, not from observation and not from reasoning. This whole literature, for all its abstractness, stands on the fact that what decides comes from outside: someone said, and you heard.
From this grows everything else: if the decisive thing is heard, someone has said it; and if it is said, there is a speaker. And so even a book leading to "there is no difference at all" acknowledges, in its thirty-sixth line, that it did not arrive there by itself, but by a saying that was handed to it.