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उपनिषद् · Sarasvatīrahasya 4.20
॥
देवनागरी
चितिच्छायासमावेशाज्जीवः स्याद्व्यावहारिकः । अस्य जीवत्वमारोपात्साक्षिण्यप्यवभासते
लिप्यंतरण (IAST)
citicchāyāsamāveśājjīvaḥ syādvyāvahārikaḥ | asya jīvatvamāropātsākṣiṇyapyavabhāsate
शब्दशः अर्थ
संस्कृतIASTअर्थ
चिति-छाया-समावेशात्citi-chāyā-samāveśātfrom the entry of the shadow of consciousness
जीवः स्यात् व्यावहारिकःjīvaḥ syāt vyāvahārikaḥthere is the empirical living being
अस्य जीवत्वम् आरोपात्asya jīvatvam āropātits living-being-ness, by superimposition
साक्षिणि अपि अवभासतेsākṣiṇi api avabhāsateappears on the witness as well
अनुवाद
From the entry of the shadow of consciousness there is the empirical living being; and its living-being-ness, by superimposition, appears on the witness as well.
संस्करण
017749591ce7 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
It is worth noting the word vyāvahārika, "empirical," for it is technical in this school and explains its whole structure. She distinguishes three degrees of being. Pāramārthika — "by the highest reckoning": what truly exists.
Vyāvahārika — "empirical": what one deals with; the world, bodies, people. Prātibhāsika — "apparent": the snake in the rope, the silver in the shell, a dream. This construction is clever and answers the usual reproach: if the world is deception, why do you eat?
The answer: the world is not apparent, it is empirical; it is real on its own level. It is worth giving this its due: the distinction is honest, and it saves the teaching from absurdity. Let us add, however, that the Vaiṣṇava side objects to it, for her objection is not empty.
She says: there are no degrees of being. A thing either exists or it does not; and "exists halfway" is a turn of phrase, not a state. Her own resolution was cited when reading the Varāha (3.15) and the Kṛṣṇa-upaniṣad (2.4): the world is real, but not independent; it is a transformation of His power, not His appearance.
Read this way, three degrees are not needed: two relations suffice — independent and dependent; and the dependent is not thereby made less existent, just as a reflection in a mirror is not made less existent by depending on a face.