Katha:2.3.13

Mantra 2.3.13

Original Text:

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
	अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३ ॥

astītyevopalabdhavyastattvabhāvena cobhayoḥ |
	astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13 ||

Word-by-Word Breakdown

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