उपनिषद् · Jābāladarśana 10.8
॥
देवनागरी
यस्यैवं परमात्मायं प्रत्यग्भूतः प्रकाशितः । स तु याति च पुंभावं स्वयं साक्षात्परामृतम्
लिप्यंतरण (IAST)
yasyaivaṃ paramātmāyaṃ pratyagbhūtaḥ prakāśitaḥ | sa tu yāti ca puṃbhāvaṃ svayaṃ sākṣātparāmṛtam
शब्दशः अर्थ
संस्कृतIASTअर्थ
यस्य एवं परम-आत्मा अयंyasya evaṃ parama-ātmā ayaṃfor whom this highest self, thus
प्रत्यक्-भूतः प्रकाशितःpratyak-bhūtaḥ prakāśitaḥhaving become inner, is revealed
सः तु याति च पुं-भावंsaḥ tu yāti ca puṃ-bhāvaṃhe indeed goes to the state of a person
स्वयं साक्षात् पर-अमृतम्svayaṃ sākṣāt para-amṛtamhimself, directly, to the highest immortality
अनुवाद
"For whom this highest self, having thus become inner, is revealed, — he indeed goes to the state of a person, himself, directly, to the highest immortality."
संस्करण
a1965d066daf · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting is the word prakashitah, "is revealed," and its grammatical form: it is a passive participle. Not "he knew," not "he saw," but — is revealed, that is, shown by someone. This construction recurs constantly in the Upanishads, always at a decisive point; and the Vaishnava side insists on it, for the passive voice presupposes an agent.
The Mundaka says: "This Atman is not attained by exposition, nor by intellect, nor by much hearing; whomever He chooses, by him He is attained; to that one this Atman reveals His own form" — vivrinute tanum svam (3.2.3); the same verse is also in the Katha (1.2.23), and it was discussed when reading the fourth khanda (4.62). The verb vi-vri there is active, and its subject is He. Worth noting too is the word pum-bhava, "the state of a person," from pums, "a person, a male."
This word is unexpected in a list of attainments, and is interpreted variously; it is truest to understand it as "the state of purusha," that is, of spirit, as opposed to the state of prakriti. But it is curious that even here, in the exposition of nondualist teaching, the final state is named not absence and not oneness, but being a person; that is, by a word denoting a Person. This consideration deserves holding on to. Every time these books pass from negations to what remains, persons appear at once in the language: purusha, ishana, shastar. And the negations, for all their rigor, are never held to the end.