Sloka 216
Sloka 216
Sloka (श्लोक)
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते । अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः ॥ २१६ ॥
पदच्छेद / Padaccheda
असौ स्वसाक्षिकः भावः यतः स्वेन अनुभूयते।
अतः परं स्वयं साक्षात् प्रत्यगात्मा न चेतरः।
Transliteration (लिप्यांतरण)
asau svasākṣiko bhāvo yataḥ svenānubhūyate |
ataḥ paraṁ svayaṁ sākṣāt pratyagātmā na cetaraḥ || 216 ||
Translation (अनुवाद)
This inherent nature is self-revealing because it is experienced by oneself; therefore, beyond this, the direct perceiver is the inner Self, not anything else.
Word-by-Word Meaning (अन्वय के साथ शब्दार्थ)
| Sanskrit (संस्कृत) | English Meaning (अर्थ) | Hindi Meaning (हिंदी अर्थ) |
|---|---|---|
| असौ (asau) | this | यह |
| स्वसाक्षिकः (svasākṣikaḥ) | self-revealing | स्वयं प्रमाणित |
| भावः (bhāvaḥ) | nature | भाव |
| यतः (yataḥ) | because | क्योंकि |
| स्वेन (svena) | by oneself | स्वयं से |
| अनुभूयते (anubhūyate) | experienced | अनुभव किया जाता है |
| अतः (ataḥ) | therefore | इसलिए |
| परं (paraṁ) | beyond | आगे |
| स्वयं (svayaṁ) | oneself | स्वयं |
| साक्षात् (sākṣāt) | directly | प्रत्यक्ष |
| प्रत्यगात्मा (pratyagātmā) | inner Self | आन्तरिक आत्मा |
| न (na) | not | नहीं |
| चेतरः (cetaraḥ) | anything else | कोई और |
कर्ता-क्रिया-विधान / S-V-O Tuples
| कर्ता (Subject) | क्रिया (Verb) | विधान (Object) | अंग्रेज़ी अनुवाद / English Translation | हिंदी अनुवाद / Hindi Translation |
|---|---|---|---|---|
| भावः | अनुभूयते | स्वेन | The nature is experienced by oneself. | भाव स्वयं से अनुभव किया जाता है। |
| प्रत्यगात्मा | साक्षात् | स्वयं | The inner Self is directly oneself. | आन्तरिक आत्मा प्रत्यक्ष स्वयं है। |
Important Concepts (महत्वपूर्ण अवधारणाएँ)
Categories (वर्गीकरण)
- Self-realization
- Inner Self
- Vedantic Philosophy
Commentary (टीका)
This verse highlights the intrinsic self-revealing nature of the *pratyagātmā* (inner Self). It underscores the concept that the Self is directly experienced by oneself, not requiring any external witness or confirmation. This aligns with *Vedantic* philosophy, which posits that true knowledge of the Self is immediate and evident, not mediated by tools or perceptions external to the Self. The verse emphasizes the direct *anubhava* (experience) of one's own essential nature, distinguishing it from empirical or objective knowledge which relies on external validation. By recognizing this inherent self-awareness, one comes to realize that beyond all external identities and constructs, it is the inner Self, the true essence, that stands as the ultimate witness and experiencer.