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उपनिषद् · Muktikā 2.74
॥
देवनागरी
दृशिस्तु शुद्धोऽहमविक्रियात्मको न मेऽस्ति कश्चिद्विषयः स्वभावतः । पुरस्तिरश्चोर्ध्वमधश्च सर्वतः सुपूर्णभूमाहमितीह भावय
लिप्यंतरण (IAST)
dṛśistu śuddho'hamavikriyātmako na me'sti kaścidviṣayaḥ svabhāvataḥ | purastiraścordhvamadhaśca sarvataḥ supūrṇabhūmāhamitīha bhāvaya
शब्दशः अर्थ
संस्कृतIASTअर्थ
दृशिः तु शुद्धः अहंdṛśiḥ tu śuddhaḥ ahaṃseeing, however, pure am I
अ-विक्रिय-आत्मकःa-vikriya-ātmakaḥunchanging by essence
न मे अस्ति कश्चित् विषयःna me asti kaścit viṣayaḥthere is no object of mine at all
स्व-भावतःsva-bhāvataḥby nature
पुरः तिरश्चःpuraḥ tiraścaḥbefore, across
ऊर्ध्वम् अधः च सर्वतःūrdhvam adhaḥ ca sarvataḥabove, below, and everywhere
सु-पूर्ण-भूमा अहम् इतिsu-pūrṇa-bhūmā aham itiI am the full plenitude
इह भावयiha bhāvayathus here contemplate
अनुवाद
«“I am seeing, pure, unchanging by essence; by nature I have no object at all. Before, across, above, below, and everywhere — I am the full plenitude”: so contemplate here».
संस्करण
d096758605a3 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting the word bhūmā, «plenitude», for we have already examined it. It is a word of the Chāndogya (7.23), and there it is famously defined: yo vai bhūmā tat sukham, nālpe sukham asti, «plenitude is happiness; in the small there is no happiness». And there Sanatkumāra explains: plenitude is where nānyat paśyati nānyac chṛṇoti, «one sees nothing else, hears nothing else».
Let the Vaishnava reading of this place be repeated, cited at Saubhāgyalakṣmī (2.11): «sees nothing else» is said not because there is nothing else to see, but because one is not distracted; and any man in love, in a crowd, does not see anything else, though the crowd has not vanished. Add what is worth noting in the verse itself: na me'sti kaścid viṣayaḥ svabhāvataḥ, «by nature I have no object at all». This we examined at Varāha (4.29), where it was said caitya-varjita, «devoid of the conceived».
Let the objection be repeated briefly: sight without a sighted thing is not pure sight, but darkness; and the school's answer — sva-prakāśa, «self-luminous» — preserves an object, for something must be something to shine of itself. Add the verb with which the verse ends: bhāvaya, «imagine». That is, one is told not to see but to imagine; and the distinction between bhāvanā and dhyāna was spoken of at Varāha (5.40).