सः यथा ऊर्णवाभिः तन्तुना उच्चरेत् यथा अग्नेः क्षुद्राः विष्फुलिङ्गाः व्युच्चरन्ति एवम् एव अस्मात् आत्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्य उपनिषत् सत्यस्य सत्यम् इति प्राणाः वै सत्यम् तेषाम् एषः सत्यम्
saḥ yathā ūrṇavābhiḥ tantunā uccaret yathā agneḥ kṣudrāḥ viṣphuliṅgāḥ vyuccaranti evam eva asmāt ātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tasya upaniṣat satyasya satyam iti prāṇāḥ vai satyam teṣām eṣaḥ satyam
As a spider goes out along its thread, as small sparks fly out from a fire, so from this ātman come forth all the breaths, all the worlds, all the gods, all beings. Its secret name is "the Truth of truth": the breaths are truth, and he is their truth.
2ef3dbdb55af · प्रकाशित 27 जुल॰ 2026, 12:52:10 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The close of the conversation gives two images that became the property of all Vedānta. The spider and the thread: the world issues from the ātman as a web from a spider — out of its own substance, with no outward material, and the thread remains a bond with the source. The sparks and the fire: all the breaths, worlds, gods and beings are a scattering of living sparks of one Flame, of one birth with it and not reducible to it. The Vedānta-sūtra will take both images as the basis of its teaching on Brahman as the single cause (cf. Muṇḍaka 2.1.1); Gauḍīya Vedānta sees in the sparks the exact rank of the soul: of one nature with the Fire, a spark and not the conflagration.
And the king's last word is an upaniṣad in two words: satyasya satyam, "the Truth of truth". The breaths — the whole living world — are truth: no mirage, no shadow; but that truth has its own Truth, the One by whom it is true. The formula guards both sides: the world is real — and derived; the ātman is the reality of reality itself. So the proud Gārgya received what was not in his dozen addresses: not one more person, but the One from whom persons, breaths and worlds come — as the thread from the spider and the sparks from the fire.