Katha:2.3.13
Mantra 2.3.13
Original Text:
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३ ॥
astītyevopalabdhavyastattvabhāvena cobhayoḥ | astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13 ||
| Sanskrit Term | Transliteration | Hindi Meaning | English Word or Meaning | Comments | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| अस्ति | asti | है – अस्तित्व या होने का संकेत | exists – denotes being or existence | इति | iti | इस प्रकार – उद्धरण या कथन का अंत | thus – marks the end of a statement | एव | eva | ही – विशेष रूप से, केवल | only – exclusivity, emphasis | उपलब्धव्यः | upalabdhavyaḥ | जानने योग्य – जिसे जाना या अनुभव किया जाना चाहिए | to be known – that which must be realized | तत्त्वभावेन | tattvabhāvena | तत्त्व की वास्तविकता के रूप में – वास्तविक स्वरूप के अनुसार | as the true nature – in the essential reality | च | ca | और – संयोजन सूचक | and – conjunction | उभयोः | ubhayoḥ | दोनों का – दो में से दोनों | of both – referring to two aspects | अस्ति | asti | है – अस्तित्व या होने का संकेत | exists – denotes being or existence | इति | iti | इस प्रकार – उद्धरण या कथन का अंत | thus – marks the end of a statement | एव | eva | ही – विशेष रूप से, केवल | only – exclusivity, emphasis | उपलब्धस्य | upalabdhayasya | जानने वाले का – जिसने जाना है | of the knower – of one who has realized | तत्त्वभावः | tattvabhāvaḥ | तत्त्व की वास्तविकता – वास्तविक स्वरूप | true nature – essential reality | प्रसीदति | prasīdati | प्रकट होता है – स्पष्ट रूप से प्रकट होना | becomes revealed – manifests clearly |
Translation/Explanation
Hindi: उसे अस्तित्व के रूप में और उसके वास्तविक स्वरूप के रूप में जाना जाना चाहिए। इन दोनों में, जो उसे केवल अस्तित्व के रूप में जानता है, उसके लिए उसका तत्त्वस्वरूप प्रकट हो जाता है।
English: He (ātman) should be known as existing (asti) and also as he truly is (tattvabhāva). Of these two, to the one who knows him as merely existing, his true nature (tattvabhāva) becomes revealed.
Commentary
Therefore, having abandoned the theory of those who argue for non-existence, the ātman should be known as existing, as productive of effects and conditioned by intelligence. But when the ātman is devoid of that and subject to no modification (an effect has no existence independent of the cause); as the śruti says ‘a modification is a mere matter of speech and name; that it is mud is alone true,’ then, is the true nature of the ātman unconditioned, devoid of indicative marks, and incapable of being thought of, as existent or non-existent. In that nature also, ‘the ātman should be known’ follows. Of these two—of the conditioned and the unconditioned, i.e., known as existence and its true nature; the genitive case has the force of nirdhāraṇa, i.e., determining; of the ātman previously known as merely existent—of the ātman known by the belief in its existence produced by its limitations, i.e., its perceived effects. Afterwards, the real nature of the ātman subject to no condition, different from both the known and the unknown, i.e., the manifested universe and the prakṛti, one without a second, and indicated by the śrutis ‘not this, not that, etc.,’ ‘not gross, not subtle, not short, in the invisible, bodiless, supportless, etc.,’ faces him who had previously realised it as existent.
Concept List
ātman
tattvabhāva
asti
upalabdhavyatā
sat
nirdhāraṇa
prakṛti
śruti
advaita