उपनिषद् · Jābāladarśana 4.60
॥
देवनागरी
अपूर्वमपरं ब्रह्म स्वात्मानं सत्यमद्वयम् । प्रज्ञानघनमानन्दं यः पश्यति स पश्यति
लिप्यंतरण (IAST)
apūrvamaparaṃ brahma svātmānaṃ satyamadvayam | prajñānaghanamānandaṃ yaḥ paśyati sa paśyati
शब्दशः अर्थ
संस्कृतIASTअर्थ
अ-पूर्वम् अ-परं ब्रह्मa-pūrvam a-paraṃ brahmawithout a before, without an after — brahman
स्व-आत्मानं सत्यम् अ-द्वयम्sva-ātmānaṃ satyam a-dvayamone's own self, true, non-dual
प्रज्ञान-घनम् आनन्दंprajñāna-ghanam ānandaṃa mass of pure consciousness, bliss
यः पश्यति सः पश्यतिyaḥ paśyati saḥ paśyatiwho sees, he indeed sees
अनुवाद
"Brahman, without a before and without an after, one's own self, true, non-dual, a mass of pure consciousness, bliss — who sees, he indeed sees."
संस्करण
6d8d7c4301f2 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The phrase prajnana-ghana, "a mass of pure consciousness," is cited, taken from the Brihadaranyaka (4.5.13) and the Mandukya (5). This phrase deserves examination, for it is used as the chief argument against all difference. Ghana means "dense, solid, unbroken"; and in the Brihadaranyaka it is glossed by a comparison with a lump of salt: "as a lump of salt has neither an inside nor an outside, but is, throughout, entirely taste, so too this self has neither an inside nor an outside, but is, throughout, entirely consciousness" (4.5.13).
This is read as follows: since there is neither an inside nor an outside, there are no differences either, and everything is one undivided consciousness. The Vaishnava objection deserves citing in full, for it rests on the very comparison itself. A lump of salt has no inside or outside — but it is a lump, distinct from the water into which it is thrown; and in that very passage of the Brihadaranyaka it is said that, thrown into water, it dissolves and cannot be taken hold of, yet the water is salty on every side (the same image in Chandogya 6.13).
That is, the comparison speaks of solidity, not of sole existence. What is solid need not be one: two lumps of salt are both solid. Let us add a second point. It is said satyam advayam, "true, non-dual"; and of the word advaya we have already spoken when reading the Ganapati (4.2), where a verse of the Bhagavatam was cited: tattvam yaj jnanam advayam, brahmeti paramatmeti bhagavan iti shabdyate (1.2.11).
This verse deserves repeating, for it is a precise answer to the line here. Non-duality is acknowledged; and it is immediately said that it has three names, of which the third is a Person. That is, non-duality does not cancel a Person, but contains Him.