उपनिषद् · Rudrahṛdaya 46
॥
देवनागरी
तर्कतश्च प्रमाणाच्च चिदेकत्वव्यवस्थितेः । चिदेकत्वपरिज्ञाने न शोचति न मुह्यति
लिप्यंतरण (IAST)
tarkataśca pramāṇācca cidekatvavyavasthiteḥ | cidekatvaparijñāne na śocati na muhyati
शब्दशः अर्थ
संस्कृतIASTअर्थ
तर्कतः च प्रमाणात् चtarkataḥ ca pramāṇāt caand from reasoning, and from testimony
चित्-एक-त्व-व्यवस्थितेःcit-eka-tva-vyavasthiteḥby the establishment of the oneness of consciousness
चित्-एक-त्व-परिज्ञानेcit-eka-tva-parijñānewhen the oneness of consciousness is fully known
न शोचति न मुह्यतिna śocati na muhyatione does not grieve, does not fall into delusion
अनुवाद
"And from reasoning, and from testimony — by the establishment of the oneness of consciousness; when the oneness of consciousness is fully known, one does not grieve, does not fall into delusion."
संस्करण
cdfa36ac6334 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Two grounds are named: tarka, "reasoning," and pramāṇa, "testimony, a means of valid knowledge." This division is central in Indian epistemology. Pramāṇa is that by which knowledge is obtained: perception, inference, the word of a witness; tarka is reasoning that checks whether an absurdity has resulted.
It is worth noting that tarka in this science was never recognized as an independent standard. It checks, but does not give: reasoning can refute, but not establish. The Vedānta-sūtra says this directly: "and reasoning gives no support" (2.1.11), and explains that by reasoning any thing can be both grounded and refuted, for there will always be one who reasons more sharply.
Hence the whole difference between the schools in method of proof. The Vaiṣṇava side stands on this ground: what is decided is not who reasons more cleverly, but what is said in the testimony; and so all her compositions are, by structure, examinations of sayings. The second half of the verse takes words from the Īśā: na śocati na muhyati, "does not grieve and does not fall into delusion." In the original (Īśā 7) it is said: "one who sees all beings in the self and the self in all beings does not turn away from anything"; and the next verse explains: "when all beings have become the self for the knower, what delusion and what grief has one who sees oneness?"
It is worth noting that the word there is ekatvam anupaśyataḥ, "for one who sees oneness"; and what follows from this in the Īśā itself. A few lines later it will say: "the face of truth is covered by a golden vessel; remove it, O Pūṣan, that I may see" (15) — and turn to a face.