उपनिषद् · Mahā 2.45
॥
देवनागरी
अहंकारमयीं त्यक्त्वा वासनां लीलयैव यः तिष्ठति ध्येयसंत्यागी स जीवन्मुक्त उच्यते
लिप्यंतरण (IAST)
ahaṃkāramayīṃ tyaktvā vāsanāṃ līlayaiva yaḥ tiṣṭhati dhyeyasaṃtyāgī sa jīvanmukta ucyate
शब्दशः अर्थ
संस्कृतIASTअर्थ
अहङ्कार-मयीम् त्यक्त्वाahaṅkāra-mayīm tyaktvāhaving left the one made of selfhood; having cast off the one woven of self-conceit
वासनाम् लीलया एव यःvāsanām līlayā eva yaḥthe vāsanā — and that playfully — who; the inclination, and that at play, who
तिष्ठति ध्येय-संत्यागीtiṣṭhati dhyeya-saṃtyāgīabides, having renounced the object of meditation; stands, having given up the object of concentration
सः जीवन्मुक्तः उच्यतेsaḥ jīvanmuktaḥ ucyatehe is called liberated while living; he is named free while yet alive
अनुवाद
“Who, having playfully left the inclination woven of selfhood, abides having renounced even the object of meditation — he is called liberated while living.”
संस्करण
5681d6d90b0f · प्रकाशित 29 जुल॰ 2026, 6:29:20 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The fourth mark names the chief of the vāsanās: ahaṅkāra-mayī, “woven of selfhood”.
Ahaṅkāra is not pride in the everyday sense, but the very feeling “I do, I own, I am such”. All other inclinations grow from it; to remove it is to cut the root.
And it is removed līlayā — “playfully, without strain”. This word deserves notice: where we expect a struggle, the book sets play.
The second half is unexpected: dhyeya-saṁtyāgī — “one who has renounced the object of meditation”. The man has left not only worldly attachments but also that on which he concentrated.
Here a proviso is needed, or the verse is easily twisted. The point is not that there is no one to contemplate. The point is a stage where the contemplator no longer holds the object as an object — no longer sets it before himself as one sets a target. What was the object of effort has become the medium.
It is telling that both the previous mark and this one end alike: what was clung to is released — first the “I”, then the exercise itself.