यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरं जिघ्रति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति । यत्र वास्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात् । येनेदं सर्वं विजानाति तं केन विजानीयात् । विज्ञातारमरे केन विजानीयादिति ॥
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati taditara itaraṃ paśyati taditara itaraṃ śṛṇoti taditara itaraṃ jighrati taditara itaramabhivadati taditara itaraṃ manute taditara itaraṃ vijānāti | yatra vāsya sarvamātmaivābhūttatkena kaṃ jighrettatkena kaṃ jighrettatkena kaṃ paśyettatkena kaṃ śṛṇuyāttatkena kamabhivadettatkena kaṃ manvīta tatkena kaṃ vijānīyāt | yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt | vijñātāramare kena vijānīyāditi ||
For where there is duality, as it were, there one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But where everything has become one's own Self, then by what and whom would one smell, by what and whom would one see, by what and whom would one hear, by what and to whom would one speak, by what and of whom would one think, by what and whom would one know? By what would one know that by which one knows all this? By what, my dear, would one know the knower?
जहाँ द्वैत-सा होता है, वहीं एक दूसरे को सूँघता है, एक दूसरे को देखता है, एक दूसरे को सुनता है, एक दूसरे से बोलता है, एक दूसरे का मनन करता है, एक दूसरे को जानता है। पर जहाँ इसके लिए सब कुछ आत्मा ही हो गया, वहाँ किससे किसको सूँघे, किससे किसको देखे, किससे किसको सुने, किससे किससे बोले, किससे किसका मनन करे, किससे किसको जाने? जिससे यह सब जानता है, उसे किससे जाने? अरी, जानने वाले को किससे जाना जाए?
Meaning today and contextआज के लिए अर्थ और संदर्भ
You can never see the one who sees, because it is always the seeing itself. What you are most deeply is not another object in your life; it is what your whole life appears to.
देखने वाले को कभी देखा नहीं जा सकता, क्योंकि वह स्वयं देखना है। आप सबसे गहरे में जो हैं, वह आपके जीवन की कोई और वस्तु नहीं; वह है जिसके सामने पूरा जीवन प्रकट होता है।
Brihadaranyaka 2.4.14. Yajnavalkya resolves Maitreyi's confusion: awareness 'of another' exists only where there is duality; where all has become the Self there is no second to perceive, and the knower itself cannot be made an object.