उपनिषद् · Bṛhadāraṇyaka 6,2.8
॥
देवनागरी
सः ह उवाच तथा नस् त्वम् गौतम मा अपराधास् तव च पितामहाः यथा इयम् विद्या इतः पूर्वं न कस्मिंश् चन ब्राह्मने उवास तां तु अहम् तुभ्यं वक्ष्यामि को हि त्वा एवम् ब्रुवन्तम् अर्हति प्रत्याख्यातुम् इति
लिप्यंतरण (IAST)
saḥ ha uvāca tathā nas tvam gautama mā aparādhās tava ca pitāmahāḥ yathā iyam vidyā itaḥ pūrvaṃ na kasmiṃś cana brāhmane uvāsa tāṃ tu aham tubhyaṃ vakṣyāmi ko hi tvā evam bruvantam arhati pratyākhyātum iti
शब्दशः अर्थ
संस्कृतIASTअर्थ
सःsaḥhe; that one
हhasurely; as is known
उवाचuvācahe said; he uttered
तथाtathāthus; in this way
नस्nasto us; us
त्वम्tvamyou; it is you who
गौतमgautamaO Gautama; Gautama
माmānot; may you not
अपराधास्aparādhāsblame (from apa + √rādh; mā aparādhās); reproach; blame
तवtavayour; your
चcaand; as well as
पितामहाःpitāmahāḥthe grandfathers (pitāmaha, pl.); the forefathers; the grandfathers
यथाyathāhow; as far as
इयम्iyamthis; this very one
विद्याvidyāknowledge; the Veda
इतःitaḥfrom here; out of this condition
पूर्वंpūrvaṃbefore; earlier
नnanot; no
कस्मिंश्kasmiṃśin any; in anyone
चनcanaeven; at all
ब्राह्मनेbrāhmanein the brāhmaṇa; with a brāhmaṇa
उवासuvāsait has ever dwelt (from √vas, perf.); it abode; it dwelt
तांtāṃit; that
तुtusurely; but
अहम्ahamI; Himself
तुभ्यंtubhyaṃto you; for you
वक्ष्यामिvakṣyāmiI shall tell (from √vac, future); I shall declare; I shall say
कोkowho; which
हिhiindeed; truly
त्वाtvāas regards you; you
एवम्evamthus; in this way
ब्रुवन्तम्bruvantamthe speaker; one who asks
अर्हतिarhatiis able; is fit
प्रत्याख्यातुम्pratyākhyātumto refuse (prati-ā + √khyā, inf.); to reject; to refuse
इतिitithus; how
अनुवाद
The king said: "Do not blame us, Gautama, as your grandfathers did not: this knowledge has never before dwelt in any brāhmaṇa; but to you I shall tell it: who has the right to refuse one who speaks so?"
संस्करण
d278cf2adc8c · प्रकाशित 27 जुल॰ 2026, 1:25:01 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The acceptance of the pupil comes with a historical admission: "this knowledge has never before dwelt in any brāhmaṇa" (na kasmiṁś cana brāhmaṇa uvāsa): the science of the five fires and the two paths was kept in the royal lines — by those answerable for the life and death of their subjects. The hour of the turn has come: through Gautama's humility the vidyā passes into the brāhmaṇa chain — and through it to us.
"Who has the right to refuse one who speaks so?" — one who has surrendered is not refused: the formula upaimi opened what is closed to gold. Next comes the mystery itself: the five fires, familiar from the Chāndogya, in this book's recension.