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उपनिषद् · Śāṭyāyanīya 15
॥
देवनागरी
नानोपनिषदभ्यासः स्वाध्यायो यज्ञ ईरितः । ओंइत्यात्मानमव्यग्रो ब्रह्मण्यग्ना जुहोति यत्
लिप्यंतरण (IAST)
nānopaniṣadabhyāsaḥ svādhyāyo yajña īritaḥ | oṃityātmānamavyagro brahmaṇyagnā juhoti yat
शब्दशः अर्थ
संस्कृतIASTअर्थ
नाना-उपनिषद्-अभ्यासःnānā-upaniṣad-abhyāsaḥthe study of various upaniṣads
स्वाध्यायः यज्ञः ईरितःsvādhyāyaḥ yajñaḥ īritaḥis called the sacrifice of one's own study
ओं इति आत्मानम्oṃ iti ātmānam"oṃ" — himself
अ-व्यग्रःa-vyagraḥunhurried
ब्रह्मणि अग्ना जुहोति यत्brahmaṇi agnā juhoti yathe offers into the fire of brahman
अनुवाद
"The study of various upaniṣads is called the sacrifice of one's own study; [when] the unhurried one offers himself, with the word 'oṃ,' into the fire of brahman …"
संस्करण
aeef4f21b9a1 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
A third sacrifice is named: svādhyāya, "one's own study." This word means literally "one's own learning" and in ancient usage meant the daily repetition of one's own branch of the Veda. It is worth noting that here it is defined as nānopaniṣad-abhyāsa, "the study of various upaniṣads"; that is, the object of study is named no longer hymns but upaniṣads.
This detail shows the date of the book's composition: it is late, and for it the Veda is already, first and foremost, its philosophical portion. Let us add the word avyagra, "unhurried," from vyagra, "occupied, agitated." A good definition: study must be performed without haste, and haste is named a hindrance even before inattention.
The Vaiṣṇava side holds svādhyāya and counts it among her nine occupations under the names smaraṇa and śravaṇa; but it is worth noting how her study differs. She reads aloud and together: for her, reading is a communal, not a cloistered, occupation; and that the quiet is heard by one, the loud by many, was discussed when reading the Varāha (5.68). Let us add what is worth remembering about the word abhyāsa itself.
It means "repetition to the point of habit," not "acquaintance"; that is, one is enjoined not to read the upaniṣads once but to read them constantly. And this distinction, to my mind, is familiar to everyone: what is read once is forgotten, and what is reread becomes one's own language.