उपनिषद् · Varāha 4.6
॥
देवनागरी
भूमिकात्रितयाभ्यासाचित्तेऽर्थविरतेर्वशात् । सत्वात्मनि स्थिते शुद्धे सत्त्वापत्तिरुदाहृता
लिप्यंतरण (IAST)
bhūmikātritayābhyāsācitte'rthaviratervaśāt | satvātmani sthite śuddhe sattvāpattirudāhṛtā
शब्दशः अर्थ
संस्कृतIASTअर्थ
भूमिका-त्रितय-अभ्यासात्bhūmikā-tritaya-abhyāsātby practice on the three stages
चित्ते अर्थ-विरतेः वशात्citte artha-virateḥ vaśātby the power of the mind's turning away from objects
सत्त्व-आत्मनि स्थिते शुद्धेsattva-ātmani sthite śuddhewhen established in the pure existent self
सत्त्व-आपत्तिः उदाहृताsattva-āpattiḥ udāhṛtāit is called attainment of the pure
अनुवाद
"By practice on the three stages, by the power of the mind's turning away from objects, — when established in the pure existent self, it is called attainment of the pure."
संस्करण
7988eb41d813 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The fourth stage is that from which jivan-mukti begins; and it deserves noting how it differs from the preceding ones. The first three required effort: to desire, to examine, to thin. Here it says sthite, "when established": the state holds by itself.
The difference between effort and establishment is, in my view, the chief difference in every skill; and of the dancing girl with the pot, in whom double attention had become a habit, discussed when reading the second chapter (2.82). Let us add the word sattva, standing here twice. It means both "being" (from sat) and "clarity" — the first of the three qualities of matter.
Here, apparently, the second is meant: the mind has become established in clarity. And here the Vaishnava side sets its distinction, discussed when reading the Jabala-darshana (7.9). Clarity is the highest of the three qualities, but still a quality of matter; and the Bhagavatam speaks of shuddha-sattva, "pure clarity," distinguishing it from natural clarity: the first is His own power, the second the upper layer of matter.
This distinction matters: in natural clarity, a person is calm, luminous, and content with himself; and a halt there is, by its reckoning, the subtlest of traps, for nothing there disturbs.