Beginner (जिज्ञासु): Direct entry: original verse, clear literal translation, and accessible life takeaway. (मूल श्लोक, सरल शब्दार्थ और जीवनोपयोगी सार।)
मन्त्र १५ [IV.v.15] यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतरँ रसयते तदितर इतरमभिवदति तदितर इतरँ शृणोति तदितर इतरं मनुते तदितर इतरँ स्पृशति तदितर इतरं विजानाति ।यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् तत्केन कं जिघ्रेत् तत्केन कँ रसयेत् तत्केन कमभिवदेत् तत्केन कँ शृणुयात् तत्केन कं मन्वीत तत्केन कँ स्पृशेत् तत्केन कं विजानीयाद्येनेदँ सर्वं विजानाति तं केन विजानीयात् स एष नेति नेत्याऽत्मागृह्यो न हि गृह्यते ऽशीर्यो न हि शीर्यते ऽसङ्गो न हि सज्यते ऽसितो न व्यथते न रिष्यति ।विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेय्य् एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार
Explain this line · इस पंक्ति को सरल भाषा में समझें
mantra 15 ##[IV.v.15]## yatra hi dvaitamiva bhavati taditara itaraM pashyati taditara itaraM jighrati taditara itara{\m+} rasayate taditara itaramabhivadati taditara itara{\m+} shR^iNoti taditara itaraM manute taditara itara{\m+} spR^ishati taditara itaraM vijAnAti | yatra tvasya sarvamAtmaivAbhUt tatkena kaM pashyet tatkena kaM jighret tatkena ka{\m+} rasayet tatkena kamabhivadet tatkena ka{\m+} shR^iNuyAt tatkena kaM manvIta tatkena ka{\m+} spR^ishet tatkena kaM vijAnIyAdyeneda{\m+} sarva.n vijAnAti ta.n kena vijAnIyAt sa eSha neti netyA.atmAgR^ihyo na hi gR^ihyate .ashIryo na hi shIryate .asa~Ngo na hi sajyate .asito na vyathate na riShyati | vij~nAtAramare kena vijAnIyAdityuktAnushAsanAsi maitreyy etAvadare khalvamR^itatvamiti hoktvA yAj~navalkyo vijahAra
मूल पाठ सहायकReading aid for the sourceWord by word (पदच्छेद व अन्वय)पदच्छेद
'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this,…
अब याज्ञवल्कीय काण्डका वंशा बतलाया जाता है-पौतिमाष्यनं गोपवनसे, गौपवनने पौतिमाष्यसे, पौतिमाष्यते गौपवनसे, गौपवननं 1 कोशिकसे, कौशिकने कौण्डिन्यसे, कौण्डन्यने शाण्डत्यसे, शाण्डिल्यने आग्निवेद्यसे, आग्निवेदयने गाग्यंसे, गग्येने गाग्य॑से, गाग्येने गौतमसे, गौतमने सैतवसे, सैतवने पाराशर्यायणसे, पाराशर्यायणते गार्ग्यायणसे, गार््यायणने उदालकायनसे,
अक्षरशः अनुवाद — मूल संस्कृत श्लोक के प्रत्येक पद का प्रत्यक्ष अर्थ।
'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another? How should he know Him by whom he knows all this? That Self is to be described by No, no 1 ! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so, Yâgñavalkya went away (into the forest).
Direct literal rendering preserving Sanskrit philosophical terminology.
परम्परागत भाष्यTraditional commentaryTraditional Commentary (परम्परागत भाष्य)परम्परागत भाष्य
Pluralistic Tradition Neutrality (सम्प्रदाय-तटस्थता):
Classical commentaries represent distinct philosophical darshanas (Advaita, Vishishtadvaita, Dvaita). Dharma Granth presents multiple traditional viewpoints without declaring any single tradition as universal or exclusive.
Layers side by side · परतों की तुलना
Each layer is labelled by what it is. None is presented as the correct or best reading.
Original Sanskrit
Source scripture
मन्त्र १५ [IV.v.15] यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतरँ रसयते तदितर इतरमभिवदति तदितर इतरँ शृणोति तदितर इतरं मनुते तदितर इतरँ स्पृशति तदितर इतरं विजानाति । यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् तत्केन कं जिघ्रेत् तत्केन कँ रसयेत् तत्केन कमभिवदेत् तत्केन कँ शृणुयात् तत्केन कं मन्वीत तत्केन कँ स्पृशेत् तत्केन कं विजानीयाद्येनेदँ सर्वं विजानाति तं केन विजानीयात् स एष नेति नेत्याऽत्मागृह्यो न हि गृह्यते ऽशीर्यो न हि शीर्यते ऽसङ्गो न हि सज्यते ऽसितो न व्यथते न रिष्यति । विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेय्य् एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार
Literal translation
Translation of the source text
'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another? How should he know Him by whom he knows all this? That Self is to be described by No, no 1 ! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so, Yâgñavalkya went away (into the forest).
Traditional commentary
No reviewed traditional commentary has been added for this verse yet, so there is nothing to compare. Commentaries will appear here only with their commentator, edition and review status.
Simple explanation
Editorial explanation, not scripture
Sense: 'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this,…
Sense: 'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this,…
शोध संदर्भResearch context · not scriptureComparative Research Noteशोध टिप्पणी
अब याज्ञवल्कीय काण्डका वंशा बतलाया जाता है-पौतिमाष्यनं गोपवनसे, गौपवनने पौतिमाष्यसे, पौतिमाष्यते गौपवनसे, गौपवननं 1 कोशिकसे, कौशिकने कौण्डिन्यसे, कौण्डन्यने शाण्डत्यसे, शाण्डिल्…। अनुभव तब स्पष्ट होता है जब उसे किसी एक घटना का आकस्मिक संयोग न मानकर एक नियम की तरह देखा जाए। यह पंक्ति उसी नियम को इस प्रसंग में रखती है।
A modern parallel offered for reflection. It is not part of the scripture, and it has not been checked against the original sources it may allude to.
स्रोतSources and editionSources and editionस्रोत एवं संस्करण
- Sanskrit text
- sanskritdocuments.org/doc_upanishhat/brihadaaraNyaka.itx · fetched 2026-06-03
- Translations
- Hindi: not flagged as AI · English: not flagged as AI
- Explanation, reflection, research
- Editorial text; no AI flag recorded
- Last updated
- 2026-10-16
- Licence note (as recorded)
- Sanskrit mūla — public domain. Digitized by sanskritdocuments.org.
Found a mistake?
विस्तृत स्रोत एवं भाष्य वर्गीकरण