Īśāvāsya Upaniṣad 7
यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः |
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ||7||
Metre: Anuṣṭubh
In whom (yasmin | loc sg n) all beings (sarvāṇi bhūtāni | nom pl), for the one who knows (vijānataḥ | gen sg m pca), have become (abhūt | 3p sg act aor) the Self (ātmā | nom sg) alone (eva), there (tatra): what delusion (ko mohaḥ | nom sg), what sorrow (kaḥ śokaḥ | nom sg) [remains] for the one who sees (anupaśyataḥ | gen sg m pca) unity (ekatvam | acc sg)?
For the one who knows, to whom all beings have become the Self, no room remains for delusion or sorrow, because that one sees unity.
Śaṅkara understands moha (delusion) and śoka (sorrow) as effects of avidyā (ignorance), desire, and action. When all beings have truly become ātman (Self) for the knower, they lose all ground. The verse therefore offers not only comfort, but the complete breaking off of saṃsāra (the cycle of existence) together with its cause.
bhūtāni* conj. ed. ] bhūtāny GRETIL2018, LV1958
In whom all beings
Have become just (eva) the Self of the discerner—
Then what delusion (moha), what sorrow (śoka) is there,
Of him who perceives the unity!
Have become just (eva) the Self of the discerner—
Then what delusion (moha), what sorrow (śoka) is there,
Of him who perceives the unity!
Wo zu den Wesen hier allen
Das Selbst ward des Erkennenden,
– Wo wäre Wahn, und wo Kummer
Für ihn, der so die Einheit schaut?
Das Selbst ward des Erkennenden,
– Wo wäre Wahn, und wo Kummer
Für ihn, der so die Einheit schaut?
When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?
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