यथा विलीनम् एव अस्य अन्तात् आचाम इति कथम् इति लवणम् इति मध्यात् आचाम इति कथम् इति लवणम् इति अन्तात् आचाम इति कथम् इति लवणम् इति अभिप्रास्य एतत् अथ मा उपसीदथाः इति तत् ह तथा चकार तत् शश्वत् संवर्तते तम् ह उवाच अत्र वाव किल तत् सोम्य न निभालयसे अत्र एव किल इति
yathā vilīnam eva asya antāt ācāma iti katham iti lavaṇam iti madhyāt ācāma iti katham iti lavaṇam iti antāt ācāma iti katham iti lavaṇam iti abhiprāsya etat atha mā upasīdathāḥ iti tat ha tathā cakāra tat śaśvat saṃvartate tam ha uvāca atra vāva kila tat somya na nibhālayase atra eva kila iti
it had dissolved. "Sip from this edge. How is it?" — "Salt." — "Sip from the middle. How is it?" — "Salt." — "Sip from the far edge. How is it?" — "Salt." — "Throw it away and come to me." He did so — and it is there always. And his father said: "Just so here, my dear: you do not see Being — and it is precisely here."
dcd30c5ed626 · प्रकाशित 26 जुल॰ 2026, 11:42:00 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The hand did not find it; the tongue finds it everywhere: at this edge, in the middle, at the far edge — "salt". The salt, invisible and impalpable, proves omnipresent: there is no point in the cup where it is not. So too Being in the world: not findable as an object — and present in every sample; atra vāva kila — "it is precisely here", at this very point where you "do not see" it.
The narrator's remark is precious too: tac chaśvat saṁvartate — "it abides always": the cup is thrown out, and the salt is there — dissolution is no diminution of being. And mark the change of organ: the eye went off duty at the seed, the hand at the salt; what found it was taste. This is no accident of physiology: Being is known not by grasping but by tasting — raso vai saḥ, "he is taste itself" (Taittirīya 2.7). The Gītā speaks of the same presence: "I am the taste in water" (BG 7.8) — dissolved, invisible, unmistakably recognised in every mouthful. To taste the world for God is what Uddālaka's cup teaches; in a devotee this taste is called rasa.