उपनिषद् · Jābāladarśana 10.11
॥
देवनागरी
यदा सर्वाणि भूतानि समाधिस्थो न पश्यति । एकीभूतः परेणाऽसौ तदा भवति केवलः
लिप्यंतरण (IAST)
yadā sarvāṇi bhūtāni samādhistho na paśyati | ekībhūtaḥ pareṇā'sau tadā bhavati kevalaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
यदा सर्वाणि भूतानिyadā sarvāṇi bhūtāniwhen all beings
समाधि-स्थः न पश्यतिsamādhi-sthaḥ na paśyatione dwelling in samadhi does not see
एकी-भूतः परेण असौekī-bhūtaḥ pareṇa asauhaving become one with the highest, he
तदा भवति केवलःtadā bhavati kevalaḥthen becomes alone
अनुवाद
"When one dwelling in samadhi does not see all beings — having become one with the highest, he then becomes alone."
संस्करण
ed5015f6f0f0 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here is the line for whose sake it was worth citing the Gita's verses in the preceding examination: here it is said directly that the highest state is not-seeing beings. Let us compare the two ascents, for they begin alike and end in opposite directions. Here: first one sees everything in oneself (10.10), then sees nothing at all (10.11), then remains alone (kevalah).
In the Gita: first one sees everything in oneself (6.29), then sees Me everywhere (6.30), then worships, established in oneness (6.31), then feels compassion for everyone as for oneself (6.32). One ascent leads from seeing to not-seeing; the other from seeing to meeting and compassion. It must be said plainly that the choice between them is not settled by arguments, for both ascents are described as experience. It is settled by what is held to be highest: peace, or relation.
The Vaishnava side chooses the second, and offers in confirmation not an argument, but the conduct of those who have attained. The Bhagavatam says of those already liberated — the atmarama, "those who delight in themselves" — that even they "render causeless devotion" to the Lord (1.7.10); this was discussed when reading the first khanda (1.23). Let us add an observation worth stating, though it is sharp. A state in which beings are not seen brings nothing to anyone except the one who has attained it. It does not feed the hungry, does not comfort the grieving, does not teach the ignorant.
While the state the Gita describes is distinguished exactly by this, that from it one goes out to people; and all the activity of its devotees — preaching, distributing food, caring for the sick — flows not from mercy in general, but from verse 6.32, where compassion is named the mark of the highest yogi.