उपनिषद् · Mahā 4.106
॥
देवनागरी
मनसैव मनश्छित्त्वा पाशं परमबन्धनम् भवादुत्तारयात्मानं नासावन्येन तार्यते
लिप्यंतरण (IAST)
manasaiva manaśchittvā pāśaṃ paramabandhanam bhavāduttārayātmānaṃ nāsāvanyena tāryate
शब्दशः अर्थ
संस्कृतIASTअर्थ
मनसा एव मनः छित्त्वाmanasā eva manaḥ chittvāby the mind itself having cut the mind; with consciousness itself having severed consciousness
पाशम् परम-बन्धनम्pāśam parama-bandhanamthe noose, the supreme fetter; the lasso, the strongest of bonds
भवात् उत्तारय आत्मानम्bhavāt uttāraya ātmānamcarry thyself across becoming; ferry thyself over existence
न असौ अन्येन तार्यतेna asau anyena tāryateit is not crossed by any other means; by no other way is it traversed
अनुवाद
“Having cut with the mind itself the mind — that noose, the strongest of fetters — carry thyself across becoming: by no other means is it crossed.”
संस्करण
14bd57e6fbf2 · प्रकाशित 29 जुल॰ 2026, 6:29:20 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
A repetition of the thought of 4.104 with a new image: the mind as pāśa, “noose, lasso”.
The noose is a weapon that does not strike but captures: it is thrown over and drawn tight. It holds the tighter, the harder you strain.
And it is called parama-bandhana — “the supreme, strongest fetter”. Not one bond among others, but the chief.
The verb uttāraya — “ferry across” — is from the vocabulary of river crossings, and it is the same root that gave the word tīrtha, “a ford, a holy place”.
Note this. Nidāgha went round three and a half crores of tīrthas (3.2), that is, of fords. Here he is told: the crossing is not there; ferry yourself across.
And last: nāsāv anyena tāryate — “it is not crossed otherwise”. By no other means.
This agrees with 4.27, where wealth, friends, austerity and holy places were rejected as means of attainment.