एवम् एव एषः संप्रसादः अस्मात् शरीरात् समुत्थाय परम् ज्योतिः उपसंपद्य स्वेन रूपेण अभिनिष्पद्यते सः उत्तमपुरुषः सः तत्र पर्येति जक्षत् क्रीडन् रममाणः स्त्रीभिः वा यानैः वा ज्ञातिभिः वा न उपजनम् स्मरन् इदम् शरीरम् सः यथा प्रयोग्यः आचरणे युक्तः एवम् एव अयम् अस्मिन् शरीरे प्राणः युक्तः
evam eva eṣaḥ saṃprasādaḥ asmāt śarīrāt samutthāya param jyotiḥ upasaṃpadya svena rūpeṇa abhiniṣpadyate saḥ uttamapuruṣaḥ saḥ tatra paryeti jakṣat krīḍan ramamāṇaḥ strībhiḥ vā yānaiḥ vā jñātibhiḥ vā na upajanam smaran idam śarīram saḥ yathā prayogyaḥ ācaraṇe yuktaḥ evam eva ayam asmin śarīre prāṇaḥ yuktaḥ
so this serene one, having risen from this body and entered the highest light, appears in his own form. He is the highest puruṣa. There he moves about — eating, playing, rejoicing with women, chariots or kinsmen, without remembering this appendage of a body. As a draught animal is yoked to a cart, so the breath is yoked to this body.
55b3c61ce128 · प्रकाशित 26 जुल॰ 2026, 11:55:55 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The verse for which Indra lived a hundred and one years — and one of the dearest to bhakti in the whole Veda. The saṁprasāda, the serene soul, "having risen from the body and entered the highest light, appears in his own form" (svena rūpeṇa abhiniṣpadyate — the formula of 8.3.4, now completed). And here is what the liberated one does: jakṣat krīḍan ramamāṇaḥ — "eating, playing, rejoicing" — with his dear ones, in festal motion, "without remembering this appendage of a body"! Not an extinction, not a solitary shining — a feast, a play, and company. Indra's third fear — "to go into annihilation" — is answered once and for all: the summit of the path teems with life.
The Vedānta-sūtra ends with an analysis of precisely this bliss of the liberated (4.4), and the Gauḍīya tradition reads the verse as a Vedic window into līlā: the soul has an eternal form (svarūpa) and an eternal occupation — krīḍā, play in the presence of the Highest. The word uttamaḥ puruṣaḥ, "the highest puruṣa", the Gītā will take as a name of the Lord (puruṣottama, BG 15.18–19): the risen soul appears in its own form in the presence of the Highest Person — not in his place.
And the closing line puts a full stop to the anatomy: "as a draught animal is yoked to a cart, so the breath is yoked to the body". Not the soul is yoked! — the prāṇa, the working power. The soul, even in the body, was not a draught beast but a sovereign; death unyokes not it but the team. He who has understood this ahead of time already walks unharnessed while he lives.