उपनिषद् Bṛhadāraṇyaka 3,4.2

Bṛhadāraṇyaka UpaniṣadBṛhadāraṇyaka 3,4.2

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उपनिषद् · Bṛhadāraṇyaka 3,4.2

॥

देवनागरी

सः ह उवाच उषस्तः चाक्रायणः यथा वै ब्रूयात् असौ गौः असौ अश्वः इति एवम् एव एतत् व्यपदिष्टम् भवति यद् एव साक्षात् अपरोक्षात् ब्रह्म यः आत्मा सर्वान्तरः तं मे व्याचक्ष्व इति एषः ते आत्मा सर्वान्तरः कतमः याज्ञवल्क्य सर्वान्तरः न दृष्टेः द्रष्टारम् पश्येः न श्रुतेः श्रोतारम् शृणुयाः न मतेः मन्तारम् मन्वीथाः न विज्ञातेः विज्ञातारम् विजानीयाः एषः ते आत्मा सर्वान्तरः अतः अन्यत् आर्तम् ततः ह उषस्तः चाक्रायणः उपरराम

लिप्यंतरण (IAST)

saḥ ha uvāca uṣastaḥ cākrāyaṇaḥ yathā vai brūyāt asau gauḥ asau aśvaḥ iti evam eva etat vyapadiṣṭam bhavati yad eva sākṣāt aparokṣāt brahma yaḥ ātmā sarvāntaraḥ taṃ me vyācakṣva iti eṣaḥ te ātmā sarvāntaraḥ katamaḥ yājñavalkya sarvāntaraḥ na dṛṣṭeḥ draṣṭāram paśyeḥ na śruteḥ śrotāram śṛṇuyāḥ na mateḥ mantāram manvīthāḥ na vijñāteḥ vijñātāram vijānīyāḥ eṣaḥ te ātmā sarvāntaraḥ ataḥ anyat ārtam tataḥ ha uṣastaḥ cākrāyaṇaḥ upararāma

शब्दशः अर्थ

संस्कृतIASTअर्थ

सःsaḥhe; that one

हhasurely; as is known

उवाचuvācahe said; he uttered

उषस्तःuṣastaḥUṣasta; the sage Uṣasta

चाक्रायणःcākrāyaṇaḥCākrāyaṇa; a descendant of Cakra

यथाyathāhow; as far as

वैvaitruly; indeed

ब्रूयात्brūyāthe would say; he would say

असौasauthat one; he

गौःgauḥa cow; the bull

असौasauthat one; he

अश्वःaśvaḥthe horse; the steed

इतिitithus; how

एवम्evamthus; in this way

एवevaindeed; only

एतत्etatthis; the present

व्यपदिष्टम्vyapadiṣṭamit has been pointed out (vy-apadiṣṭa — 'indicated'); it is indicated; it has been explained

भवतिbhavatibecomes; he presents himself

यद्yadwhen; that which

एवevaindeed; only

साक्षात्sākṣātthe direct; directly manifest

अपरोक्षात्aparokṣātunmediated; not removed from sight

ब्रह्मbrahmaBrahman; the sacred reality

यःyaḥwho; the one who

आत्माātmāthe self; the ātman

सर्वान्तरःsarvāntaraḥwithin all; the inmost within all

तंtaṃthat one; it

मेmemyself; in my house

व्याचक्ष्वvyācakṣvaexplain; expound

इतिitithus; how

एषःeṣaḥthis; he

तेtethose; these

आत्माātmāthe self; the ātman

सर्वान्तरःsarvāntaraḥwithin all; the inmost within all

कतमःkatamaḥwhich; which precisely

याज्ञवल्क्यyājñavalkyaYājñavalkya; O Yājñavalkya

सर्वान्तरःsarvāntaraḥwithin all; the inmost within all

नnanot; no

दृष्टेःdṛṣṭeḥof seeing (dṛṣṭi, gen.); of the eye; of sight

द्रष्टारम्draṣṭāramthe seer (draṣṭṛ, acc.); the beholder; of one who sees

पश्येःpaśyeḥyou could see (from √paś, optative; na paśyeḥ); he would see; you will see

नnanot; no

श्रुतेःśruteḥof hearing; of what is heard

श्रोतारम्śrotāramthe hearer (śrotṛ, acc.); the listener; the hearer

शृणुयाःśṛṇuyāḥyou would hear; he might hear

नnanot; no

मतेःmateḥof thinking; thoughts

मन्तारम्mantāramthe thinker (mantṛ, acc.); the one who thinks; of one who thinks

मन्वीथाःmanvīthāḥyou would think; he might think

नnanot; no

विज्ञातेःvijñāteḥof knowing; of discerning knowledge

विज्ञातारम्vijñātāramthe knower (vijñātṛ, acc.); the discerner; of one who knows

विजानीयाःvijānīyāḥyou would know; he might know

एषःeṣaḥthis; he

तेtethose; these

आत्माātmāthe self; the ātman

सर्वान्तरःsarvāntaraḥwithin all; the inmost within all

अतःataḥfrom here; apart from this

अन्यत्anyatanother; other

आर्तम्ārtamwhat is afflicted (ārta — 'suffering'); the suffering; the afflicted

ततःtataḥthan that; after this

हhasurely; as is known

उषस्तःuṣastaḥUṣasta; the sage Uṣasta

चाक्रायणःcākrāyaṇaḥCākrāyaṇa; a descendant of Cakra

उपररामupararāmahe fell silent; he ceased questioning

अनुवाद

Uṣasta Cākrāyaṇa said: "That is explaining as one says 'that is a cow, that is a horse'. No — explain to me the Brahman that is evident and not hidden, the ātman that is within all!" — "This is your ātman, within all." — "Which one, Yājñavalkya, is within all?" — "You cannot see the seer of seeing, you cannot hear the hearer of hearing, you cannot think the thinker of thinking, you cannot know the knower of knowing. This is your ātman, that is within all. Everything else is affliction." And Uṣasta Cākrāyaṇa fell silent.

भाष्य

Uṣasta objects: pointing to the ātman by way of the breaths is like poking a finger and saying "that is a cow, that is a horse" — indirect! Give it plainly. And then comes an answer unmatched for exactness in all philosophy: na dṛṣṭer draṣṭāraṁ paśyeḥ — "you cannot see the seer of seeing, hear the hearer of hearing, think the thinker of thinking, know the knower of knowing".

The demand "show the ātman plainly" contains its own error: what is evident (an object) is what is seen — and the ātman is the seer; to make Him an object of display is to lose Him precisely in what He is. He is not hidden — He is super-evident: He is that by which everything evident is evident; the eye does not enter its own field of vision, not because it is far away but because it is the source of that field. And this was "plainer than plain": the ātman is given not as something you can see but as the One by whom you are seeing now.

And the closing seal: ato 'nyad ārtam — "everything else is affliction": all that is not this Seer is subject to pain, transient, "sufferable". In one line the world is divided: the Beholder — and the beheld; the eternal Witness — and everything that ails. Uṣasta falls silent: there is nothing more to demand — the demander was the Demanded.

संस्करण

3d90e261e5cf · प्रकाशित 27 जुल॰ 2026, 1:01:54 am UTC

उपलब्ध भाषाएँRUEN

पिछलाश्लोक Bṛhadāraṇyaka 3,4.1 अगलाश्लोक Bṛhadāraṇyaka 3,5.1

श्लोक बदलें इन कुंजियों से