बुद्धिरध्यात्मं बोद्धव्यमधिभूतं ब्रह्मा तत्राधिदैवतं नाडी तेषां निबन्धनं यो बुद्धौ यो बोद्धव्ये यो ब्रह्मणि यो नाड्यां यः प्राणे यो विज्ञाने य आनन्दे यो हृद्याकाशे य एतस्मिन्सर्वस्मिन्नन्तरे संचरति सोऽयमात्मा तमात्मानमुपासीताजरममृतमभयमशोकमनन्तम्
buddhiradhyātmaṃ boddhavyamadhibhūtaṃ brahmā tatrādhidaivataṃ nāḍī teṣāṃ nibandhanaṃ yo buddhau yo boddhavye yo brahmaṇi yo nāḍyāṃ yaḥ prāṇe yo vijñāne ya ānande yo hṛdyākāśe ya etasminsarvasminnantare saṃcarati so'yamātmā tamātmānamupāsītājaramamṛtamabhayamaśokamanantam
Reason — on the side of oneself, the understood — on the side of beings, and Brahmā — on the side of deities; the channel — their bond. Who is in reason, in the understood, in Brahmā, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this — He is this very Self. Him let one revere — the unageing, immortal, fearless, sorrowless, endless.
e4bc442c25e9 · प्रकाशित 29 जुल॰ 2026, 4:12:03 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The seventh triad: reason, the understood, and Brahmā.
Buddhi is not the same as manas. The mind receives and sifts; reason decides and distinguishes. In the chariot of the Kaṭha the mind is called the reins and reason the charioteer: the one holds the horses, the other chooses the road.
Its deity is named Brahmā, the creator, and this is an apt correspondence. Of all the gods he is the one who arranges: measures, divides, gives names and order. The very thing reason does within a man, Brahmā does in the universe.
Hence also the measure of this correspondence. Brahmā in the Upaniṣads is great, but not the highest: in the first adhyāya of the Kauṣītaki the traveller passes through his world and ascends beyond; in the first khaṇḍa of this book he is born and fears death. And reason is the same: it is the best of our instruments and still an instrument.
Therefore here too is repeated what came after the eye and the ear: what must be revered is not reason, but He who is in reason, and in the understood, and in Brahmā himself.