सः समित्पाणिः पुनः एयाय तम् ह प्रजापतिः उवाच मघवन् यत् शान्तहृदयः प्राव्राजीः किम् इच्छन् पुनः आगमः इति सः ह उवाच न अह खलु अयम् भगवः एवम् संप्रति आत्मानम् जानाति अयम् अहम् अस्मि इति न उ एव इमानि भूतानि विनाशम् एव अपीतः भवति न अहम् अत्र भोग्यम् पश्यामि इति
saḥ samitpāṇiḥ punaḥ eyāya tam ha prajāpatiḥ uvāca maghavan yat śāntahṛdayaḥ prāvrājīḥ kim icchan punaḥ āgamaḥ iti saḥ ha uvāca na aha khalu ayam bhagavaḥ evam saṃprati ātmānam jānāti ayam aham asmi iti na u eva imāni bhūtāni vināśam eva apītaḥ bhavati na aham atra bhogyam paśyāmi iti
With fuel in his hands he came back again. Prajāpati said to him: "Maghavan, you went away with a heart at peace; desiring what have you come back?" He answered: "Sir, in that state he does not know himself — 'I am this' — nor does he know these beings. He has, as it were, gone into annihilation. I see nothing gladdening in this."
165616ca35e2 · प्रकाशित 26 जुल॰ 2026, 11:54:28 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third return. Now Indra rejects what to a multitude of seekers has seemed the final harbour — a blissful oblivion. His argument is worth repeating verbatim, for on it the whole theology of a living eternity rests: without "I am" and without "these beings" there is no salvation but a vanishing.
Through Indra's mouth the Upaniṣad defends two things at once: the eternity of the person and the eternity of communion. The saved must know himself — and know others; bliss is never unpeopled. Gauḍīya siddhānta will say it in the language of love: the soul remains itself for ever, in order to be for ever with the Lord and with his own; liberation is not the quenching of a lamp but the carrying of it into the house. Prajāpati will now confirm it: the pupil is right again.