उपनिषद् · Varāha 2.10
॥
देवनागरी
स्वयं भातं निराधारं ये जानन्ति सुनिश्चितम् । ते हि विज्ञानसम्पन्ना इति मे निश्चिता मतिः
लिप्यंतरण (IAST)
svayaṃ bhātaṃ nirādhāraṃ ye jānanti suniścitam | te hi vijñānasampannā iti me niścitā matiḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
स्वयं भातं निर्-आधारंsvayaṃ bhātaṃ nir-ādhāraṃself-shining, without support
ये जानन्ति सु-निश्चितम्ye jānanti su-niścitamwho know it, fully certain
ते हि विज्ञान-सम्पन्नाःte hi vijñāna-sampannāḥthey indeed are full of realization
इति मे निश्चिता मतिःiti me niścitā matiḥsuch is my firm understanding
अनुवाद
"Who know, fully certain, the self-shining, without support, — they indeed are full of realization: such is my firm understanding."
संस्करण
3ac100bc879c · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting is the word niradhara, "without support," and it deserves examination, for it is a technical definition of the first cause. Of the impossibility of seeking a support for the support, it was discussed when reading the Bhasma-jabala (2.38), where sarva-adharam an-adharam, "all-supporting and itself without support," was cited. There is no need to repeat the argument; let us add something else here.
Worth noting is the phrase iti me nishchita matih, "such is my firm understanding." That is, the speaker personally signs his name to what has been said. This phrase recurs in the Upanishads, always deserving attention, for it turns the discourse from the abstract to the testimonial.
It is one thing to say "it is so"; another — "such is my understanding." The first is an assertion about an object; the second is testimony about oneself. The Vaishnava side gladly points to such phrasings, for they presuppose a speaker; and the Gita is full of them: iti me matih, "such is My opinion," stands there more than once (6.47, 18.6).
Let us add what deserves saying of the word vijnana, "realization," by which the knowing are named here. In Indian reckoning, jnana is general knowledge, vijnana is experiential knowledge, applied; and the Gita draws this distinction directly, promising to expound "knowledge together with realization, knowing which nothing further remains to be known here" (7.2). That is, what is promised here is not information, but what has been tested; and of the difference between them, it was discussed when reading the Mahavakya (p1).