Katha:2.3.6
Mantra 2.3.6
Original Text:
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् । पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६ ॥
indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat | pṛthagutpadyamānānāṃ matvā dhīro na śocati || 6 ||
| Sanskrit Term | Transliteration | Hindi Meaning | English Word or Meaning | Comments |
|---|---|---|---|---|
| इन्द्रियाणाम् | indriyāṇām | इन्द्रियों का – ज्ञान और कर्म के साधन | of the senses – faculties of perception and action | |
| पृथक्-भावम् | pṛthak-bhāvam | पृथक्-स्वरूप – अलग-अलग अस्तित्व या प्रकृति | distinct nature – separate existence or character | |
| उदय-स्तमयौ | udaya-stamayau | उत्पत्ति और लय – आरम्भ और अन्त | arising and setting – origination and dissolution | |
| च | ca | और – संयोजन सूचक | and – conjunction | |
| यत् | yat | जो – वह जो | which – that which | |
| पृथक्-उत्पद्यमानानाम् | pṛthak-utpadyamānānām | पृथक् उत्पन्न होने वाले – अलग-अलग उत्पन्न होने वाले | separately produced – those coming into being individually | |
| मत्वा | matvā | जानकर – समझकर | knowing – having understood | |
| धीरो | dhīraḥ | धीर पुरुष – विवेकी, ज्ञानी व्यक्ति | wise person – the discriminating/intelligent one | |
| न | na | नहीं – निषेध सूचक | does not – negation | |
| शोचति | śocati | शोक करता – दुःखी होता | grieves – feels sorrow |
Translation/Explanation
Hindi: जो धीर पुरुष यह जानता है कि इन्द्रियाँ पृथक्-पृथक् उत्पन्न होती हैं, उनका स्वरूप आत्मा से भिन्न है, और उनका उत्पत्ति तथा लय (उदय और अस्त) जाग्रत और निद्रा अवस्था पर निर्भर है, वह शोक नहीं करता।
English: The dhīraḥ, knowing that the indriyāṇi, separately produced, have a pṛthak-bhāva distinct from the ātman, and also understanding their udaya (arising) and stama (dissolution) depend on the waking and sleeping states, does not śocati (grieve).
Commentary
This mantra explains how the wise person (dhīraḥ) attains freedom from sorrow. The indriyāṇi (senses), such as hearing, sight, etc., arise separately from their respective causes (like ākāśa for sound, etc.) and are distinct in their nature from the ātman, which is ever pure, unchanging, and of the nature of consciousness. The udaya (origination) and stama (dissolution) of the senses occur with the waking and sleeping states, while the ātman itself is without beginning or end. Recognizing this distinction, the wise does not grieve, for the eternal nature of the ātman admits of no cause for sorrow. As another śruti says: "The knower of the ātman crosses over grief."