Skanda Upanishad: Verse 2

Sanskrit (Devanagari)

न निजं निजवद्भाति अन्तःकरणजृम्भणात् । अन्तःकरणनाशेन संविन्मात्रस्थितो हरिः ॥२॥

Padapatha (Word Split)

न । निजम् । निज-वत् । भाति । अन्तः-करण-जृम्भणात् । अन्तः-करण-नाशेन । संवित्-मात्र-स्थितः । हरिः ॥

Recitation with translationSkanda Upanishad 2

IAST Transliteration

na nijaṃ nijavad bhāti antaḥkaraṇajṛmbhaṇāt | antaḥkaraṇanāśena saṃvinmātrasthito hariḥ ||2||

Translation

அந்தக்கரணத்தின் விரிவு-இயக்கத்தால் சுயம் (ஆத்மா) தன்னதாக ஒளிராது. அந்தக்கரணம் நாசம் (நிவ்ருத்தி) அடைந்தால், ஹரி வெறும் சைவிது/சம்பித்-மாத்திரமாக நிலைபெறுகிறார்.

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Academic Translation

The own (Self) does not shine as one’s own, due to the expansion/activity of the inner organ (antaḥkaraṇa). With the destruction (cessation) of the inner organ, Hari abides as mere consciousness alone.

Word by Word

• na: not
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-निपात

• nijam: one’s own (true)
• Type: Adjective
• Root: nija (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन

• nijavat: as if it were itself; in its own form
• Type: Indeclinable
• Root: nijavat (अव्यय/तद्धितान्त; -वत्)
• Form: अव्ययभावे ‘-वत्’ (सादृश्य)

• bhāti: shines/appears
• Type: Verb
• Root: √bhā (भा)
• Form: लट्, प्रथमपुरुष, एकवचन

• antaḥ-karaṇa-jṛmbhaṇāt: because of the stirring/expansion of the inner instrument
• Type: Noun
• Root: antaḥ-karaṇa-jṛmbhaṇa (प्रातिपदिक; अन्तःकरण + जृम्भण)
• Form: नपुंसकलिङ्ग, पञ्चमी एकवचन (हेतु/कारण)

• antaḥ-karaṇa-nāśena: by the destruction of the inner instrument
• Type: Noun
• Root: antaḥ-karaṇa-nāśa (प्रातिपदिक; अन्तःकरण + नाश)
• Form: पुंलिङ्ग, तृतीया एकवचन (करण/हेतु)

• saṃvit-mātra-sthitaḥ: abiding in consciousness alone
• Type: Adjective
• Root: saṃvit-mātra-sthita (प्रातिपदिक; संवित् + मात्र + स्थित)
• Form: पुंलिङ्ग, प्रथमा एकवचन

• hariḥ: Hari (the Supreme)
• Type: Noun
• Root: hari (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा एकवचन

Sandhi Notes

• No external sandhi beyond internal compounds
• hariḥ ends with visarga in pausa

Verse Context

• Avidyā via antaḥkaraṇa-vṛtti; cessation of mind for recognition of Ātman as pure consciousness (saṃvit-mātra)
• Mahavakya: Supports «प्रज्ञानं ब्रह्म» (Prajñānaṃ brahma) by equating ultimate reality with pure consciousness; also harmonizes with «तत् त्वम् असि» by implying the Self is that consciousness when mental superimposition ceases.
• Atharva
• Chandas: Anuṣṭubh (śloka)