उपनिषद् · Kaṭha 3.12
॥
देवनागरी
एष सर्वेषु भूतेषु गूढो ऽत्मा न प्रकाशते ।
दृष्यते त्व् अग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः
लिप्यंतरण (IAST)
eṣa sarveṣu bhūteṣu gūḍho 'tmā na prakāśate /
dṛṣyate tv agryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
एषःeṣaḥthis; such
सर्वेषुsarveṣuin all; among all
भूतेषुbhūteṣubeings; living beings
गूढःgūḍhaḥis hidden (from √guh — 'to conceal'); is concealed; is kept secret
आत्माātmāthe Ātman; the inner Self
नnanot; no
प्रकाशतेprakāśatehe manifests himself (pra-√kāś — 'to shine forth'); he shows himself; he is evident
दृश्यतेdṛśyateis seen; is beheld
तुtusurely; however
अग्र्ययाagryayāpointed (agrya — 'brought to a point'); one-pointed; sharpened
बुद्ध्याbuddhyāby intelligence; buddhi
सूक्ष्मयाsūkṣmayāsubtle (sūkṣma); refined; penetrating
सूक्ष्मदर्शिभिःsūkṣmadarśibhiḥby those who see the subtle (sūkṣma-darśin); by the beholders of the subtle; by the discerning
अनुवाद
This Ātman is hidden in all beings and does not manifest itself; but He is seen by the pointed and subtle intellect of those who see the subtle.
संस्करण
b0914f36fc4e · प्रकाशित 26 जुल॰ 2026, 9:13:03 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
If the Puruṣa is the summit of all, why does the world not see Him? The answer: eṣa sarveṣu bhūteṣu gūḍho 'tmā na prakāśate — "hidden in all beings, He does not show himself". He is not absent — He is concealed, and concealed in all without exception: in a sage and in a gnat He is equally present and equally unexhibited. The world is full of God as wood is full of fire: everywhere present and nowhere visible.
dṛśyate tv agryayā buddhyā — "but He is seen by a pointed intellect" (agrya — "brought to a point", as a ray to a focus), sūkṣmayā sūkṣma-darśibhiḥ — "by a subtle one, by those who see the subtle". The organ of God-seeing is no special eye but the ordinary intellect brought to the sharpness of a needle: to a scattered consciousness the Subtlest is inaccessible by disproportion — a coarse net will not take the finest fish.
So the seeming quarrel of "immanent" and "transcendent" is removed: He is both within all and visible to none — until the instrument of vision has become like Him in subtlety. The whole discipline of the Upaniṣad — the chariot, the ladder, the "holding" that is coming (verse 67) — is precisely the whetting of that point.