यतः वाचः निवर्तन्ते अप्राप्य मनसा सह आनन्दम् ब्रह्मणः विद्वान् न बिभेति कुतश्चन इति एतम् ह वै न तपति किम् अहम् साधु न अकरवम् किम् अहम् पापम् अकरवम् इति सः यः एवम् विद्वान् एते आत्मानः स्पृणुते उभे हि एव एषः एते आत्मानः स्पृणुते यः एवम् वेद इति उपनिषत्
yataḥ vācaḥ nivartante aprāpya manasā saha ānandam brahmaṇaḥ vidvān na bibheti kutaścana iti etam ha vai na tapati kim aham sādhu na akaravam kim aham pāpam akaravam iti saḥ yaḥ evam vidvān ete ātmānaḥ spṛṇute ubhe hi eva eṣaḥ ete ātmānaḥ spṛṇute yaḥ evam veda iti upaniṣat
"Whence speech turns back together with the mind, not having reached — the bliss of Brahman he who knows fears nothing from any quarter." He is not burnt by the thought: "What good have I left undone? What evil have I done?" He who knows thus turns both of these into his own self: for both the one and the other he turns into his self, who knows thus. Such is the Upaniṣad.
9d8f6be49e34 · प्रकाशित 26 जुल॰ 2026, 7:50:25 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The close of the Ānanda-vallī repeats the great verse about the boundary of words — with one change: it was na bibheti kadācana — "he fears never", it has become na bibheti kutaścana — "he fears nothing from any quarter": fearlessness is completed in every direction.
And the fruit, which every conscience knows: etaṁ ha vāva na tapati — "he is not burnt": kim ahaṁ sādhu nākaravam kim ahaṁ pāpam akaravam iti — "what good have I left undone? what evil have I done?" Two fires that consume human memory — good omitted and evil committed — are quenched in one who has tasted Bliss. Not because "everything is now permitted" to him: sa ya evaṁ vidvān ete ātmānau spṛṇute — "the knower turns both of them into his own self": both his good and his evil he releases into the Ground — both are lived through, both surrendered, both transmuted: the past ceases to be a prison and becomes the substance of the road.
This is the summit of the Upaniṣads' honesty about guilt: repentance is a step, not a dwelling; he who has settled in self-devouring is still revolving around himself. One who has reached the Savour is free both from pride in his good and from execution for his evil — not short of morality but beyond it: above judgement lies not lawlessness but the mercy of completion. iti upaniṣat — "such is the Upaniṣad": the seal of the vallī's end: all has been said.