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॥

Recitation with translationSarvasara 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

Apabila melalui pengenalan suka dan duka wujud suatu agen batin yang menimbang apa yang membawa kebaikan, maka terhadap objek yang diingini, pengenalan itu ialah pengenalan suka; terhadap objek yang tidak diingini, pengenalan itu ialah pengenalan duka. Bunyi, sentuhan, rupa, rasa, dan bau ialah sebab-sebab suka dan duka. Apabila seseorang dilihat mengikuti karma kebajikan dan kejahatan, seolah-olah menghasilkan pertautan dengan tubuh yang telah diperoleh dan pertautan dengan tubuh yang belum diperoleh, maka ia disebut individu yang terikat oleh kondisi (upahita jīva).

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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