उपनिषद् · Bṛhadāraṇyaka 4,3.30
॥
देवनागरी
यत् वै तत् न विजानाति विजानन् वै तत् न विजानाति न हि विज्ञातुः विज्ञातेर् विपरिलोपो विद्यते अविनाशित्वात् न तु तत् द्वितीयम् अस्ति ततो अन्यद् विभक्तं यत् विजानीयात्
लिप्यंतरण (IAST)
yat vai tat na vijānāti vijānan vai tat na vijānāti na hi vijñātuḥ vijñāter viparilopo vidyate avināśitvāt na tu tat dvitīyam asti tato anyad vibhaktaṃ yat vijānīyāt
शब्दशः अर्थ
संस्कृतIASTअर्थ
यत्yatthat which; that which
वैvaitruly; indeed
तत्tatthat; this
नnanot; no
विजानातिvijānātione knows apart; one distinguishes
विजानन्vijānanthe knower; discerning
वैvaitruly; indeed
तत्tatthat; this
नnanot; no
विजानातिvijānātione knows apart; one distinguishes
नnanot; no
हिhiindeed; truly
विज्ञातुःvijñātuḥof one who knows; of the knower
विज्ञातेर्vijñāterof knowing; of discerning knowledge
विपरिलोपोviparilopoextinction; loss
विद्यतेvidyateexists; is to be found
अविनाशित्वात्avināśitvātbecause of indestructibility; since it is not destroyed
नnanot; no
तुtusurely; but
तत्tatthat; this
द्वितीयम्dvitīyama second thing; another
अस्तिastiam; exists
ततोtatofor that reason; from him
अन्यद्anyadanother; other
विभक्तंvibhaktaṃsomething separate; something divided
यत्yatthat which; that which
विजानीयात्vijānīyāthe would know; he would know
अनुवाद
If [there] he does not know — then, knowing, he does not know: for there is no destruction of that power in the knower, since he is indestructible; but there is no second, nothing else, separate, that might be its object.
संस्करण
15749f98ee98 · प्रकाशित 27 जुल॰ 2026, 1:13:54 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The eighth and summing beat: knowing. Here too the indestructibility of the knower (na hi vijñātur vijñāter viparilopo vidyate — a great formula!) together with the absence of a second. All eight powers are intact in the depth — there is simply nothing for them to divide.
Beat by beat it is one casting: the faculty is indestructible (avināśitvāt), and only the "second" — the separate object — has disappeared. The depth does not take away powers; it takes away separateness, and in this the repose of the ātman differs from any swoon: there the light goes out, here only the boundaries do.