अध्याय 10
मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि ।हन्त तेऽनया कात्यायन्याऽन्तं करवाणीति
maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi | hanta te'nayā kātyāyanyā'ntaṃ karavāṇīti
English
Now when Yâgñavalkya was going to enter upon another state, he said: 'Maitreyî , verily I am going away from this my house (into the forest ). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).'
अध्याय 10
सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् कथं तेनामृता स्यामिति ।नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितँ स्यादमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति
sā hovāca maitreyī yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt kathaṃ tenāmṛtā syāmiti | neti hovāca yājñavalkyo yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitam̐ syādamṛtatvasya tu nā''śā'sti vitteneti
English
Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it ?' 'No,' replied Yâgñavalkya; 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.'
अध्याय 10
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् ।यदेव भगवान्वेद तदेव मे ब्रूहीति
sā hovāca maitreyī yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām | yadeva bhagavānveda tadeva me brūhīti
English
And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me .'
अध्याय 10
स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषस एह्यास्स्व व्याख्यास्यामि ते ।व्याचक्षाणस्य तु मे निदिध्यासस्वेति
sa hovāca yājñavalkyaḥ priyā batāre naḥ satī priyaṃ bhāṣasa ehyāssva vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti
English
Yâgñavalkya replied: 'Thou who art truly dear to me, thou speakest dear words . Come, sit down, I will explain it to thee, and mark well what I say.'
अध्याय 10
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति ।न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति ।न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति ।न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ।न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति ।न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति ।न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति ।न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति ।न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवत्यात्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो ।मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदँ सर्वं विदितम्
sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavatyātmanastu kāmāya vittaṃ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavatyātmanastu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavatyātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavatyātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo | maitreyyātmano vā are darśanena śravaṇena matyā vijñānenedam̐ sarvaṃ viditam
English
And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear . 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear . 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self , then all this is known.
अध्याय 10
ब्रह्म तं परादाद्योऽन्यत्राऽऽत्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्राऽऽत्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद् योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदँ सर्वं यदयमात्मा
brahma taṃ parādādyo'nyatrā''tmano brahma veda kṣatraṃ taṃ parādādyo'nyatrā''tmanaḥ kṣatraṃ veda lokāstaṃ parāduryo'nyatrātmano lokānveda devāstaṃ parāduryo'nyatrātmano devānveda bhūtāni taṃ parāduryo'nyatrātmano bhūtāni veda sarvaṃ taṃ parādād yo'nyatrātmanaḥ sarvaṃ vededaṃ brahmedaṃ kṣatramime lokā ime devā imāni bhūtānīdam̐ sarvaṃ yadayamātmā
English
'Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas . Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas , these creatures, this everything, all is that Self.
अध्याय 10
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ
English
'Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum;
अध्याय 10
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ
English
And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell;
अध्याय 10
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyād grahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ
English
'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute;
अध्याय 10
स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद् यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्य्सामवेदसथर्वाङ्गिरससितिहासस्पुराणं विद्यासुपनिषदस्श्लोकास्सूत्राणि अनुव्याख्यानानि व्याख्याननि अस्यैवैतानि निःश्वसितानि
sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyevaṃ vā are'sya mahato bhūtasya niḥśvasitametad yadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānysāmavedasatharvāṅgirasasitihāsaspurāṇaṃ vidyāsupaniṣadasślokāssūtrāṇi anuvyākhyānāni vyākhyānani asyaivaitāni niḥśvasitāni
English
'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as Rig-veda, Yagur-veda, Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies), Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) . From him alone all these were breathed forth.
अध्याय 10
स यथा सर्वासामपाँ समुद्र एकायनमेवँ सर्वेषाँ स्पर्शानां त्वगेकायनमेवँ सर्वेषां गन्धानां नासिकैकायनं एवँ सर्वेषाँ रसानां जिह्वैकायनमेवँ सर्वेषाँ रूपाणां चक्षुरेकायनमेवँ सर्वेषाँ शब्दानाँ श्रोत्रमेकायनमेवँ सर्वेषाँ सङ्कल्पानां मन एकायनं एवँ सर्वासां विद्यानाँ हृदयमेकायनमेवँ सर्वेषां कर्मणाँ हस्तावेकायनमेवँ सर्वेषामानन्दानामुपस्थ एकायनं एवँ सर्वेषां विसर्गाणां पायुरेकायनमेवँ सर्वेषामध्वनां पादावेकायनमेवँ सर्वेषां वदानां वागेकायनम्
sa yathā sarvāsāmapām̐ samudra ekāyanamevam̐ sarveṣām̐ sparśānāṃ tvagekāyanamevam̐ sarveṣāṃ gandhānāṃ nāsikaikāyanaṃ evam̐ sarveṣām̐ rasānāṃ jihvaikāyanamevam̐ sarveṣām̐ rūpāṇāṃ cakṣurekāyanamevam̐ sarveṣām̐ śabdānām̐ śrotramekāyanamevam̐ sarveṣām̐ saṅkalpānāṃ mana ekāyanaṃ evam̐ sarvāsāṃ vidyānām̐ hṛdayamekāyanamevam̐ sarveṣāṃ karmaṇām̐ hastāvekāyanamevam̐ sarveṣāmānandānāmupastha ekāyanaṃ evam̐ sarveṣāṃ visargāṇāṃ pāyurekāyanamevam̐ sarveṣāmadhvanāṃ pādāvekāyanamevam̐ sarveṣāṃ vadānāṃ vāgekāyanam
English
'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,--
अध्याय 10
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव न हास्योद्ग्रहणायैव स्याद् यतो यतस्त्वाददीत लवणमेवैवं वा अर इदं महद् भूतमनन्तमपारं विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय एतेभ्यस्भूतेभ्यस्समुत्थाय तान्येवानुविनश्यति न प्रेत्य सञ्ज्ञाऽस्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na hāsyodgrahaṇāyeva na hāsyodgrahaṇāyaiva syād yato yatastvādadīta lavaṇamevaivaṃ vā ara idaṃ mahad bhūtamanantamapāraṃ vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya etebhyasbhūtebhyassamutthāya tānyevānuvinaśyati na pretya sañjñā'stītyare bravīmīti hovāca yājñavalkyaḥ
English
'As a lump of salt , when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt,--thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge , rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.' Thus spoke Yâgñavalkya.
अध्याय 10
सा होवाच मैत्रेय्यत्रैव मा भगवानमूमुहद् न प्रेत्य सञ्ज्ञाऽस्तीति ।स होवाच न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय
sā hovāca maitreyyatraiva mā bhagavānamūmuhad na pretya sañjñā'stīti | sa hovāca na vā are'haṃ mohaṃ bravīmyalaṃ vā ara idaṃ vijñānāya
English
Then Maitreyî said: 'Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge .' But Yâgñavalkya replied: 'O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom .
अध्याय 10
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरँ शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति ।यत्र वा अस्य सर्वमात्मैवाभूत् तत्केन कं जिघ्रेत् तत्केन कं पश्येत् तत्केन कँ शृणुयात् तत्केन कमभिवदेत् तत्केन कं मन्वीत तत्केन कं विजानीयात् ।येनेदँ सर्वं विजानाति तं केन विजानीयाद् विज्ञातारमरे केन विजानीयादिति
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati taditara itaraṃ paśyati taditara itaram̐ śṛṇoti taditara itaramabhivadati taditara itaraṃ manute taditara itaraṃ vijānāti | yatra vā asya sarvamātmaivābhūt tatkena kaṃ jighret tatkena kaṃ paśyet tatkena kam̐ śṛṇuyāt tatkena kamabhivadet tatkena kaṃ manvīta tatkena kaṃ vijānīyāt | yenedam̐ sarvaṃ vijānāti taṃ kena vijānīyād vijñātāramare kena vijānīyāditi
English
'For when there is as it were duality, then one sees the other, one smells the other, one hears the other , one salutes the other , one perceives the other , one knows the other; but when the Self only is all this, how should he smell another , how should he see another , how should he hear another, how should he salute another, how should he perceive another , how should he know another? How should he know Him by whom he knows all this? How, O beloved, should he know (himself), the Knower?'
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स्रोत: https://sanskritdocuments.org/doc_upanishhat/bribasic.itx · प्राप्त 20/10/2026
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धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।
अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)
मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।
पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)
व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।
आचार्य परंपरा व टीका (Classical Lineage Commentary)
प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।
भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)
आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।
समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)
दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।
पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)
पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।