उपनिषद् · Varāha 2.36
॥
देवनागरी
यन्मया पूरितं विश्वं महाकल्पांबुना यथा । अन्तःसङ्गं बहिःसङ्गमात्मसङ्गं च यस्त्यजेत् । सर्वसङ्गनिवृत्तात्मा स मामेति न संशयः
लिप्यंतरण (IAST)
yanmayā pūritaṃ viśvaṃ mahākalpāṃbunā yathā | antaḥsaṅgaṃ bahiḥsaṅgamātmasaṅgaṃ ca yastyajet | sarvasaṅganivṛttātmā sa māmeti na saṃśayaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
यत् मया पूरितं विश्वंyat mayā pūritaṃ viśvaṃby me the universe is filled
महा-कल्प-अम्बुना यथाmahā-kalpa-ambunā yathāas by the waters of the great dissolution
अन्तः-सङ्गं बहिः-सङ्गम्antaḥ-saṅgaṃ bahiḥ-saṅgaminner attachment, outer attachment
आत्म-सङ्गं च यः त्यजेत्ātma-saṅgaṃ ca yaḥ tyajetand attachment to the self, who abandons
सः माम् एति न संशयःsaḥ mām eti na saṃśayaḥthat one comes to me, there is no doubt
अनुवाद
"By me the universe is filled, as by the waters of the great dissolution. Who abandons inner attachment, outer attachment, and attachment to the self — with a self free of all attachments, that one comes to me, there is no doubt."
संस्करण
05434f64a884 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting are the three kinds of attachment: antah-sanga, bahih-sanga, and atma-sanga. The first two are ordinary: attachment to the outer (to things, to people) and to the inner (to states, to thoughts). The third is unusual and deserves examination: atma-sanga, "attachment to oneself."
That is, one is told to abandon this too. This detail is, in my view, the best thing in the verse, and it is worth saying why. A person who has abandoned things and states usually remains with himself: he takes pride in his renunciation, watches his own progress, treasures his own peace.
And here it is said that this too is an attachment. The Vaishnava side sets against this the same point, calling self-admiration the most dangerous of hindrances; and of "more devoted is one who does not consider himself devoted," discussed when reading the Bhasma-jabala (2.58). Let us add what deserves noting at the end of the verse: sa mam eti, "that one comes to me."
This phrase is a verb of movement toward a Person, discussed when reading the Tarasara (2.6): a crossing presumes two banks, and an arrival presumes someone to arrive at. Worth noting is that here it is placed as the outcome of renouncing all three attachments; that is, renunciation ends not in emptiness, but in an arrival.