उपनिषद् · 1.14
॥
देवनागरी
संभूतिं च विनाशं च यस् तद् वेदोभयं सह ।
विनाशेन मृत्युं तीर्त्वा संभूत्यामृतम् अश्नुते
लिप्यंतरण (IAST)
saṃbhūtiṃ ca vināśaṃ ca yas tad vedobhayaṃ saha |
vināśena mṛtyuṃ tīrtvā saṃbhūtyāmṛtam aśnute
शब्दशः अर्थ
संस्कृतIASTअर्थ
संभूतिम्saṃbhūtimbecoming; manifestation; the generating principle
चcaand; as well as; together with
विनाशम्vināśamdestruction; perishing; the transient
चcaand; as well as; together with
यःyaḥhe who; the one who; the man who
तत्tatthis; that; both these principles
वेदvedaknows; understands; comprehends
उभयम्ubhayamboth; the one and the other; the two sides
सहsahatogether; at once; conjointly
विनाशेनvināśenaby dissolution; by knowing what perishes (vi-√naś — 'to perish'); through the transient
मृत्युम्mṛtyumdeath; mortality; the world of death
तीर्त्वाtīrtvāhaving crossed over (from √tṝ — 'to cross, to ferry over'); having overcome; having passed beyond
संभूत्याsaṃbhūtyāby becoming; through the Source of becoming; through the eternally Existent from whom all proceeds
अमृतम्amṛtamimmortality; the imperishable; the nectar of immortality
अश्नुतेaśnutetastes (from √aś — 'to taste, to attain'); obtains; attains
अनुवाद
But he who knows both together — becoming and dissolution — crosses over death by dissolution and tastes immortality by becoming.
संस्करण
a7fe557a72ed · प्रकाशित 26 जुल॰ 2026, 7:17:19 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The resolution of the second triad, strictly parallel to the eleventh mantra. sambhūtiṁ ca vināśaṁ ca — "becoming and dissolution": he who knows both together crosses death by dissolution and tastes immortality by becoming. vināśena mṛtyuṁ tīrtvā — a sober knowledge of the transient as transient itself becomes a ferry: he who has grasped to the end that everything created — from his own body to the universe of the creator — is destined to dissolve will no longer be deceived or terrified by death; he has stopped building his house on water. saṁbhūtyāmṛtam aśnute — immortality, however, is tasted through the very Cause of becoming: the eternally Existent from whom all proceeds and who is Himself neither born nor destroyed. Worship ascends from the products to the Producer, from the gifts to the Giver.
So the two triads converge upon one summit. The first joined action and knowledge; the second joins the two faces of reality — the manifested world and its imperishable Source. Wholeness is the distinguishing mark of this Upaniṣad: everywhere it rejects the "either/or" of convenient halves and demands the "both/and" of the whole truth, whose one centre is the Lord of the first mantra.
The place of the triad is telling too: with it the section of knowledge is finished. Immediately afterwards (mantras 15–16) the Upaniṣad will pass from reasoning to prayer — for one who has rightly discerned Whom to worship cannot but begin to pray.