उपनिषद् · Varāha 3.5
॥
देवनागरी
न हि जनिर्मरणं गमनागमौ न च मलं विमलं न च वेदनम् । चिन्मयं हि सकलं विराजते स्फुटतरं परमस्य तु योगिनः
लिप्यंतरण (IAST)
na hi janirmaraṇaṃ gamanāgamau na ca malaṃ vimalaṃ na ca vedanam | cinmayaṃ hi sakalaṃ virājate sphuṭataraṃ paramasya tu yoginaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
न हि जनिः मरणंna hi janiḥ maraṇaṃthere is neither birth nor death
गमन-आगमौ नgamana-āgamau naneither departure nor arrival
मलं विमलं नmalaṃ vimalaṃ naneither impurity nor purity
च वेदनम्ca vedanamnor knowledge
चित्-मयं हि सकलं विराजतेcit-mayaṃ hi sakalaṃ virājateall shines as consisting of consciousness
स्फुटतरं परमस्य तु योगिनःsphuṭataraṃ paramasya tu yoginaḥclearer than clear, for the highest yogi
अनुवाद
"There is neither birth nor death, neither departure nor arrival, neither impurity nor purity, nor knowledge; all shines, consisting of consciousness, clearer than clear, for the highest yogi."
संस्करण
59631c6867cf · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting is that among what is denied stands vedanam, "knowledge." That is, this too is rejected. This detail is, in my view, more important than the others in the verse, and deserves stating.
If knowledge is rejected, then so is that by which this very verse is stated; and a teaching declaring knowledge nonexistent cancels itself as knowledge. We have raised this objection in various forms, always the same; here it takes its sharpest form, for what is denied is not a difference, but the very act of knowing. Let us add what stands behind this, and deserves acknowledging.
What is denied here, apparently, is vedana as divided cognition: not knowledge in general, but knowledge in which there is a knower and a known. Read this way, the verse is intelligible and describes a state in which there is no division; and of such descriptions, discussed when reading the second chapter (2.21). The Vaishnava side does not dispute the description; it disputes that this state is declared the highest.
Its argument, cited more than once, is briefly repeated here: a contentless state is a halt; and of the fourth of the Mandukya being insufficient for it, discussed when reading the second chapter (2.59). Let us add the word virajate, "shines," standing at the end: even where knowledge is denied, a verb of appearance is used; and to appear means to appear to someone.