उपनिषद् · Gopāla-tāpanī Uttara 19
॥
देवनागरी
गन्धवतीयं भूमि गन्धभूमिभ्यां भिन्नस्तस्यां भूमौ तिष्ठाति भूमिर्न वेद तं स ह्यात्माहं कथं भोक्ता भवामि
लिप्यंतरण (IAST)
gandhavatīyaṁ bhūmi gandhabhūmibhyāṁ bhinnastasyāṁ bhūmau tiṣṭhāti bhūmirna veda taṁ sa hyātmāhaṁ kathaṁ bhoktā bhavāmi
शब्दशः अर्थ
संस्कृतIASTअर्थ
गन्धवती इयम् भूमिःgandhavatī iyam bhūmiḥthis earth possesses smell; earth has scent
गन्धभूमिभ्याम् भिन्नःgandhabhūmibhyām bhinnaḥHe is other than smell and earth; different from scent and from soil
तस्याम् भूमौ तिष्ठतिtasyām bhūmau tiṣṭhatiHe abides in that earth; He stands within the earth
भूमिः न वेद तम्bhūmiḥ na veda tamthe earth does not know Him; the soil has no knowledge of Him
सः हि आत्मा अहम्saḥ hi ātmā ahamHe is the self, and He is I; that soul is myself
कथम् भोक्ता भवामिkatham bhoktā bhavāmihow then am I the enjoyer; in what way do I enjoy
अनुवाद
This earth possesses smell; but He is other than smell and than earth, though He abides in earth — and earth does not know Him. He is I. How then can I be the enjoyer?
संस्करण
54f30c7b5445 · प्रकाशित 28 जुल॰ 2026, 2:30:24 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The list is closed: five elements and five qualities — sound, touch, form, taste, smell — have all been run through, and of each the same thing is said.
Now the structure of the proof is visible. Everything we call experience is the meeting of an element with its quality: we hear sound in space, feel touch in air, see form in light, taste juice in water, smell scent in earth. And in none of these five meetings does the one who dwells in them take part.
Hence the question repeated five times: "how then can I be the enjoyer?" It sounds no longer like a sage's excuse but like a conclusion: enjoying belongs to the structure of the world and not to the one lodged in that structure.
In Vedānta this position is well known and examined in detail: what binds the soul is not activity itself but bhoktṛ-bhāva — the conviction that I am the enjoyer. The Śvetāśvatara says outright: "the soul is bound by thinking itself the enjoyer".
The next two mantras will carry the analysis to its end, naming the one that actually takes hold of objects — the mind.