उपनिषद् · Praśna 3.12
॥
देवनागरी
उत्पत्तिम् आयातिं स्थानं विभुत्वं चैव पञ्चधा ।
अध्यात्मं चैव प्राणस्य विज्ञायामृतम् अश्नुते विज्ञायामृतम् अश्नुत इति
लिप्यंतरण (IAST)
utpattim āyātiṃ sthānaṃ vibhutvaṃ caiva pañcadhā |
adhyātmaṃ caiva prāṇasya vijñāyāmṛtam aśnute vijñāyāmṛtam aśnuta iti
शब्दशः अर्थ
संस्कृतIASTअर्थ
उत्पत्तिम्utpattimthe origin (ut-patti); the arising; the source
आयातिम्āyātimthe coming (ā-yāti); the entry; the arrival
स्थानम्sthānamthe station (sthāna); the placing; the place
विभुत्वम्vibhutvamthe sovereignty (vibhu-tva); the lordliness; dominion
च एवca evaand indeed; as well as
पञ्चधाpañcadhāfivefold; in five forms
अध्यात्मम् च एवadhyātmam ca evaand inwardly indeed; and in the body
प्राणस्यprāṇasyaof the prāṇa; of the life-force
विज्ञायvijñāyahaving known (vi-√jñā); having discerned; having comprehended
अमृतम्amṛtamimmortality; the imperishable
अश्नुतेaśnutehe enjoys (from √aś); attains; obtains
विज्ञायvijñāyahaving known (vi-√jñā); having discerned; having comprehended
अमृतम्amṛtamimmortality; the imperishable
अश्नुतेaśnutehe enjoys (from √aś); attains; obtains
इतिitithus; thus it concludes
अनुवाद
"Having known the origin of prāṇa, her coming, her station, her fivefold sovereignty and her inner [life] — one attains immortality; having known, one attains immortality."
संस्करण
dd5c326c879b · प्रकाशित 26 जुल॰ 2026, 8:35:21 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The sealing verse enumerates what has been traversed, point by point, like a table of contents of the third question: utpattim — the origin (from the Ātman, as a shadow); āyātim — the coming (into the body, by the will of the mind); sthānam — the station (five governors over their districts); vibhutvam — the sovereignty (the king and his disposition of them); pañcadhā — the fivefoldness; adhyātmam — the inner correspondence with the cosmic (sun-eye, earth-apāna…).
vijñāyāmṛtam aśnute — "having discerned, he tastes immortality": the verb aśnute — "tastes" — is the same as in the Īśa and the Kaṭha: immortality is not a state of blankness but a fullness that is tasted. And the repetition of the formula — vijñāyāmṛtam aśnute iti — is the double seal of a section's close (like pratitiṣṭhati pratitiṣṭhati at the end of the Kena).
Look back over the ladder we have climbed: the first question — whence creatures (from Prajāpati, through rayi and prāṇa); the second — who holds the body (prāṇa the king); the third — whence prāṇa herself (from the Ātman). Three questions have bored through three strata: creatures — life — Spirit. Now the Upaniṣad changes direction: the fourth question will go not deeper into the world but deeper into man — into sleep, dream and the one who sees dreams.