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उपनिषद् · Muktikā 2.75
॥
देवनागरी
अजोऽमरश्चैव तथाजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमव्ययः । न कारणं कार्यमतीत्य निर्मलः सदैव तृप्तोऽहमितीह भावय
लिप्यंतरण (IAST)
ajo'maraścaiva tathājaro'mṛtaḥ svayaṃprabhaḥ sarvagato'hamavyayaḥ | na kāraṇaṃ kāryamatītya nirmalaḥ sadaiva tṛpto'hamitīha bhāvaya
शब्दशः अर्थ
संस्कृतIASTअर्थ
अ-जः अ-मरः च एवa-jaḥ a-maraḥ ca evaunborn and undying
तथा अ-जरः अ-मृतःtathā a-jaraḥ a-mṛtaḥand likewise unaging, immortal
स्वयम्-प्रभः सर्व-गतःsvayam-prabhaḥ sarva-gataḥself-luminous, all-pervading
अहम् अ-व्ययःaham a-vyayaḥI, imperishable
न कारणं कार्यम् अतीत्यna kāraṇaṃ kāryam atītyanot cause, not effect — surpassing
निर्मलःnirmalaḥstainless
सदा एव तृप्तः अहम् इतिsadā eva tṛptaḥ aham itialways indeed satisfied am I
इह भावयiha bhāvayathus here contemplate
अनुवाद
«“Unborn, undying, unaging, immortal, self-luminous, all-pervading, imperishable; not cause, not effect — surpassing [them], stainless — always am I satisfied”: so contemplate here».
संस्करण
a0626e8d338e · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting the last word: tṛpta, «satisfied». We examined it at Varāha (2.44) and (3.27), and there the Vaishnava side's grammatical objection was cited; let it be repeated once more, for this is its place. The verb tṛp, «to be satisfied», requires two: one is satisfied with someone or with something.
And hence «I am always satisfied», said without an object, is either a figure of speech or a strain. It was noted too that where the book supplies an object, the strain disappears: in Varāha (4.28) Gītā verse 2.55 was reworked from ātmany evātmanā tuṣṭaḥ, «content with self in self», into mayi sarvātmake tuṣṭaḥ, «content in Me» — and the sentence became ordinary. Add that this very verse itself leads to the same.
It stands between two verses where it is said «worship My form» (2.72) and «be in Me» (2.71); that is, the object is present in the book, and stands right beside it. That is, the contentment one is told to reflect on here is contentment in his presence, not contentment with oneself; and read so, this whole verse reads without strain. Add the phrase na kāraṇaṃ kāryam atītya, «surpassing cause and effect»: that is, he is outside the chain in which everything else is someone's effect; and this is, I think, the most exact definition of what it means to be first.