Sarvasara Upanishad 6: Verse 6

Sanskrit (Devanagari)

सुखदुःखबुद्ध्या श्रेयोऽन्तः कर्ता यदा तदा इष्टविषये बुद्धिः सुखबुद्धिरनिष्टविषये बुद्धिर्दुःखबुद्धिः। शब्दस्पर्शरूपरसगन्धाः सुखदुःखहेतवः। पुण्यपापकर्मानुसारी भूत्वा प्राप्तशरीरसंयोगमप्राप्तशरीरसंयोगमिव कुर्वाणो यदा दृश्यते तदोपहितजीव इत्युच्यते॥६॥

Padapatha (Word Split)

सुख-दुःख-बुद्ध्या । श्रेयः-अन्तः । कर्ता । यदा । तदा । इष्ट-विषये । बुद्धिः । सुख-बुद्धिः । अनिष्ट-विषये । बुद्धिः । दुःख-बुद्धिः । शब्द-स्पर्श-रूप-रस-गन्धाः । सुख-दुःख-हेतवः । पुण्य-पाप-कर्म-अनुसारी । भूत्वा । प्राप्त-शरीर-संयोगम् । अप्राप्त-शरीर-संयोगम् । इव । कुर्वाणः । यदा । दृश्यते । तदा । उपहित-जीवः । इति । उच्यते ॥६॥

Sanskrit recitationSarvasara Upanishad 6

IAST Transliteration

sukha-duḥkha-buddhyā śreyo 'ntaḥ kartā yadā tadā iṣṭa-viṣaye buddhiḥ sukha-buddhir aniṣṭa-viṣaye buddhiḥ duḥkha-buddhiḥ | śabda-sparśa-rūpa-rasa-gandhāḥ sukha-duḥkha-hetavaḥ | puṇya-pāpa-karma-anusārī bhūtvā prāpta-śarīra-saṃyogam aprāpta-śarīra-saṃyogam iva kurvāṇo yadā dṛśyate tadā upahita-jīva ity ucyate ||6||

Translation

സുഖദുഃഖബുദ്ധിയാൽ ശ്രേയസ്സിനെ ലക്ഷ്യമാക്കി ഉള്ളിൽ ഒരു കർത്തൃത്വം ഉദയിക്കുമ്പോൾ, ഇഷ്ടവിഷയത്തിൽ ബുദ്ധി ‘സുഖബുദ്ധി’യും അനിഷ്ടവിഷയത്തിൽ ബുദ്ധി ‘ദുഃഖബുദ്ധി’യും ആകുന്നു. ശബ്ദം, സ്പർശം, രൂപം, രസം, ഗന്ധം—ഇവ സുഖദുഃഖങ്ങളുടെ ഹേതുക്കളാണ്. പുണ്യപാപകർമ്മങ്ങളെ അനുഗമിച്ച്, ലഭിച്ച ശരീരത്തോടുള്ള സംയോഗവും ലഭിക്കാത്ത ശരീരത്തോടുള്ള സംയോഗവും ചെയ്യുന്നവനെന്നപോലെ ഒരാൾ ദൃശ്യമാകുമ്പോൾ, അവനെ ‘ഉപഹിത ജീവൻ’ (ഉപാധിബദ്ധ ജീവൻ) എന്നു പറയുന്നു॥൬॥

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Academic Translation

When, through the cognition of pleasure and pain, there is an inner agent concerned with what is beneficial, then in a desired object the cognition is a pleasure-cognition, and in an undesired object the cognition is a pain-cognition. Sound, touch, form, taste, and smell are causes of pleasure and pain. When one is seen to follow merit and demerit, producing as it were conjunction with a body already obtained and conjunction with a body not yet obtained, then it is called the conditioned individual (upahita jīva).

Verse Context

• Jīva as upahita (conditioned) by upādhis; karma (puṇya/pāpa) and sukha-duḥkha through sense-objects
• Mahavakya: Clarifies the ‘tvam’ (individual self) side of ‘Tat tvam asi’ by analyzing how the Self appears as an agent/enjoyer due to upādhis and karma; prepares for negation of conditioning to realize identity with Brahman.
• Atharva
• Chandas: Prose