उपनिषद् · Kaṭharudra p10
॥
देवनागरी
संन्यस्याग्निं न पुनरावर्तयेन्मृत्युर्जयमावहमित्यध्यात्ममन्त्रान्पठेत् । स्वस्ति सर्वजीवेभ्य इत्युक्त्वात्मानमनन्यं ध्यायन् तदूर्ध्वबाहुर्विमुक्तमार्गो भवेत्
लिप्यंतरण (IAST)
saṃnyasyāgniṃ na punarāvartayenmṛtyurjayamāvahamityadhyātmamantrānpaṭhet | svasti sarvajīvebhya ityuktvātmānamananyaṃ dhyāyan tadūrdhvabāhurvimuktamārgo bhavet
शब्दशः अर्थ
संस्कृतIASTअर्थ
संन्यस्य अग्निं न पुनः आवर्तयेत्saṃnyasya agniṃ na punaḥ āvartayethaving set aside the fire, let him not bring it back again
मृत्युः जयम् आवहम् इतिmṛtyuḥ jayam āvaham iti"death, bringing victory"
अध्यात्म-मन्त्रान् पठेत्adhyātma-mantrān paṭhetlet him recite the mantras of the self
स्वस्ति सर्व-जीवेभ्यः इति उक्त्वाsvasti sarva-jīvebhyaḥ iti uktvāhaving said, "well-being to all living beings"
आत्मानम् अन्-अन्यं ध्यायन्ātmānam an-anyaṃ dhyāyancontemplating himself as not-other
अनुवाद
Having set aside the fire, let him not bring it back again; "death, bringing victory" — let him recite the mantras of the self. Having said, "well-being to all living beings," contemplating himself as not-other, hands raised, let him be one walking the path of the liberated.
संस्करण
67700ae0c4cd · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
This line contains words worth examining: svasti sarva-jīvebhyaḥ, "well-being to all living beings." This is the last thing the one departing says aloud before falling silent. Not an incantation, not a mantra of syllables, but a wish of good for all that lives; and it is addressed neither to the gods, nor the teacher, nor himself.
This is fittingly placed, and it is worth understanding why. The person has just left everything: home, fire, name, caste; and the first thing he does, left with nothing, is to wish good for those he has left and for everyone else. A renunciation beginning with these words is not contempt for the world.
It is worth noting the phrase ātmānam ananyaṃ dhyāyan, "contemplating himself as not-other." The word ananya means "not other, not separate"; and here it is, of course, read in the Advaitic sense: contemplate yourself as not different from Brahman. It is worth noting, however, that the same word in Vaiṣṇava books is among the most precious — only in a different case and with a different object. The Gītā says ananya-bhaktyā, "by undivided service" (11.54), and ananya-cetāḥ, "with a mind turned to no other" (8.14). There ananya means not "not-different," but "having no other" — that is, one who has no second object besides Him.
The difference between these two readings is the whole dispute in a single word. "Not other" can mean "I and He are one," or it can mean "I have no one but Him." The second does not require canceling the two, and explains the very same thing.