याज्ञवल्क्येति ह उवाच यद् इदं सर्वम् अहोरात्राभ्याम् आप्तम् सर्वम् अहोरात्राभ्याम् अभिपन्नम् केन यजमानः अहोरात्रयोः आप्तिम् अतिमुच्यते इति अध्वर्युणर्त्विजा चक्षुषा आदित्येन चक्षुर् वै यज्ञस्य अध्वर्युः तद् यद् इदं चक्षुः सः असाव् आदित्यः सः अध्वर्युः सा मुक्तिः सा अतिमुक्तिः
yājñavalkyeti ha uvāca yad idaṃ sarvam ahorātrābhyām āptam sarvam ahorātrābhyām abhipannam kena yajamānaḥ ahorātrayoḥ āptim atimucyate iti adhvaryuṇartvijā cakṣuṣā ādityena cakṣur vai yajñasya adhvaryuḥ tad yad idaṃ cakṣuḥ saḥ asāv ādityaḥ saḥ adhvaryuḥ sā muktiḥ sā atimuktiḥ
"Yājñavalkya," he said, "if all this is grasped by day and night, all overtaken by day and night, by what does the sacrificer free himself from their grasp?" — "By the adhvaryu priest, by the eye, by the sun: the eye is the adhvaryu of the sacrifice. This eye is that sun; it is the adhvaryu, it is liberation, it is complete liberation."
670260086fbb · प्रकाशित 27 जुल॰ 2026, 12:58:45 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The second grasp is time: day and night, the millstones between which everything alive is ground. The way out is through the adhvaryu, the priest of actions: his instrument is the eye, and the eye is the sun; and the sun itself makes day and night and is therefore not subject to them: he who turns the millstone cannot be ground by it.
The logic of the series shows through: from every cosmic press, the point free of it is the one from which it is set in motion. The knower climbs by the organs of the sacrifice to their sources — and finds himself each time on the far side of the crushing wheel. Time is conquered not by stopping time but by ascending to its axle.