उपनिषद् · Śvetāśvatara 1.12
॥
देवनागरी
एतज् ज्ञेयं नित्यम् एवात्मसंस्थं नातः परं वेदितव्यं हि किंचित् ।
भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्मम् एतत्
लिप्यंतरण (IAST)
etaj jñeyaṃ nityam evātmasaṃsthaṃ nātaḥ paraṃ veditavyaṃ hi kiṃcit /
bhoktā bhogyaṃ preritāraṃ ca matvā sarvaṃ proktaṃ trividhaṃ brahmam etat
शब्दशः अर्थ
संस्कृतIASTअर्थ
एतत्etatthis; this very thing
ज्ञेयम्jñeyamis to be known; is the object of knowledge
नित्यम्nityameternally; always
एवevaindeed; truly
आत्मसंस्थम्ātmasaṃsthamabiding in the self; established in the ātman
न अतः परम्na ataḥ paramthere is nothing higher than this; beyond that there is nothing
वेदितव्यम्veditavyamthat should be known; to be known
हि किंचित्hi kiṃcitnothing at all; nothing whatever
भोक्ताbhoktāthe enjoyer; the one who enjoys — the soul
भोग्यम्bhogyamthe enjoyed; the object of enjoyment — nature
प्रेरितारम्preritāramthe Impeller; the mover — the Lord
चcaand; as well as
मत्वाmatvāhaving understood; having grasped
सर्वम्sarvameverything; all has been said
प्रोक्तम्proktamis proclaimed; has been declared
त्रिविधम्trividhamthreefold; of three parts
ब्रह्मbrahmaBrahman; the Highest
एतत्etatthis; this very one
अनुवाद
This is what must be known — that which eternally abides in the soul itself; beyond this there is nothing to know. Having understood the enjoyer, the enjoyed and the Impeller, you have understood everything: such is the threefold Brahman.
संस्करण
e962760d98f0 · प्रकाशित 28 जुल॰ 2026, 2:13:46 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The mantra sums up the whole first adhyāya and does so with a definiteness rare in śruti: "beyond this there is nothing to know". Thus the Upaniṣad marks the bounds of its subject — not because it forbids curiosity, but because everything else falls inside what has been named.
The triad is at last enumerated by name. Bhoktā, "the enjoyer", is the soul: not "the thinker" and not "the doer", but precisely the enjoyer, since its chief occupation in the round is to undergo the sweet and the bitter. Bhogya, "the enjoyed", is nature with everything that has come out of it. Preritṛ, "the Impeller", is the Lord, who moves both; the word is the same as at 1.6.
It is worth noting what is absent from this list. There is no separate "world" apart from the enjoyed, and no separate "time" apart from the Impeller: everything the second mantra listed as possible causes has been distributed among these three places. The triad is not poor — it is exhaustive.
And the key word stands at the beginning: ātma-saṁstham, "abiding in the soul itself". This is not to be known as information about distant objects: all three are present in everyone's experience right now. There is the one who undergoes; there is what is undergone; and there is the One by whose will the one comes to the other.
The last words — trividham brahma — do not cancel unity but define it. Brahman is called threefold not because He is split, but because the soul and nature are not outside Him. And this is exactly the balance that will later be called an inconceivable oneness in difference: the three can neither be mixed nor parted.