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उपनिषद् · Sarasvatīrahasya 4.28
॥
देवनागरी
ध्यायद्दृश्यानुविद्धोऽयं समाधिः सविकल्पकः । स्वानुभूतिरसावेशाद्दृश्यशब्दाद्यपेक्षितुः
लिप्यंतरण (IAST)
dhyāyaddṛśyānuviddho'yaṃ samādhiḥ savikalpakaḥ | svānubhūtirasāveśāddṛśyaśabdādyapekṣituḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
ध्यायत्-दृश्य-अनुविद्धः अयंdhyāyat-dṛśya-anuviddhaḥ ayaṃthis, pervaded by the contemplated seen
समाधिः स-विकल्पकःsamādhiḥ sa-vikalpakaḥis samādhi with distinction
स्व-अनुभूति-रस-आवेशात्sva-anubhūti-rasa-āveśātfrom the entry into the taste of one's own experience
दृश्य-शब्द-आदि-अपेक्षितुःdṛśya-śabda-ādi-apekṣituḥof one who has set aside the seen, the word, and the rest
अनुवाद
This, pervaded by the contemplated seen, is samādhi with distinction; and for one who has set aside the seen, the word, and the rest — from the entry into the taste of his own experience …
संस्करण
d52eb573fc8e · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
It is worth noting a bibliographic detail: our text lacks verse twenty-seven. The printed edition from which the enumeration was made skips from the twenty-sixth to the twenty-eighth; and we leave the gap as it is, noting it, so the reader does not search for something missing. Let us add what is worth examining in the verse: sva-anubhūti-rasa-āveśāt, "from the entry into the taste of one's own experience."
The word rasa, "taste," stands here too; and it was discussed when reading the Varāha (2.71) and the Saubhāgyalakṣmī (2.15). Let us repeat briefly what the Vaiṣṇava side holds about it. For her, rasa is the taste of a relationship, and every taste has two sides: the one who tastes and what is tasted.
Here, however, it says sva-anubhūti-rasa, "the taste of one's own experience"; that is, one tastes oneself. Her objection to such phrases has been cited more than once and is voiced through grammar: taste requires two, as "to be satisfied" requires two; and the word tṛpti was discussed when reading the Varāha (2.44). Let us add what she acknowledges in this.
She does not deny this state: a person truly can taste his own experience, and this is pleasant. She denies only that this is the limit; and the distinction between brahma-ānanda and prema-ānanda was discussed when reading the Jābāla-darśana (6.35).