उपनिषद् · Varāha 3.8
॥
देवनागरी
पूर्णमद्वयमखण्डचेतनं विश्वभेदकलनादिवर्जितम् । अद्वितीयपरसंविदंशकं तत्सदाहमिति मौनमाश्रय
लिप्यंतरण (IAST)
pūrṇamadvayamakhaṇḍacetanaṃ viśvabhedakalanādivarjitam | advitīyaparasaṃvidaṃśakaṃ tatsadāhamiti maunamāśraya
शब्दशः अर्थ
संस्कृतIASTअर्थ
पूर्णम् अ-द्वयम् अ-खण्ड-चेतनंpūrṇam a-dvayam a-khaṇḍa-cetanaṃfull, non-dual, undivided consciousness
विश्व-भेद-कलना-आदि-वर्जितम्viśva-bheda-kalanā-ādi-varjitamfree of differentiating the world and the rest
अ-द्वितीय-पर-संविद्-अंशकम्a-dvitīya-para-saṃvid-aṃśakamhaving as its portion the non-dual highest awareness
तत् सदा अहम् इतिtat sadā aham iti'that am I, always' — thus
मौनम् आश्रयmaunam āśrayaresort to silence
अनुवाद
"Full, non-dual, undivided consciousness, free of differentiating the world and the rest, having as its portion the non-dual highest awareness: 'that am I, always' — and resort to silence."
संस्करण
145b37a92496 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting is the word amshaka, "having a portion," for it is unexpected here. Amsha means "part, portion"; discussed when reading the Tarasara (3.7), where the Bhagavatam's verse 1.3.28 was cited: "all these are parts and portions of Purusha." That is, in a verse denying all differentiation, a word meaning a part is used.
This detail is telling and deserves stating. A part presupposes a whole; and what has a portion is not undivided. We have noted such slips more than once: the definition "within all beings" while denying multiplicity (2.33), "distinct from them" while denying their existence (2.11).
Let us add what the Vaishnava side draws from the word amsha, and which forms one of its grounds. The Gita says of the soul: mamaivanisho jiva-loke jiva-bhutah sanatanah, "My own eternal part, become a living being in the world of the living" (15.7). Worth noting in this verse are three words: mama ("My"), amsha ("part"), and sanatana ("eternal").
If a part is eternal, it cannot vanish in the whole; were it to vanish, the word "eternal" would have been said in vain. And hence the whole dispute over whether the soul dissolves is settled, for the Vaishnava side, by this one word: an eternal part does not stop being a part.