奥义书 · Muṇḍaka 1.2.13
॥
天城文
तस्मै सः विद्वान् उपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय ।
येन अक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतः ब्रह्मविद्याम् ॥
转写 (IAST)
tasmai saḥ vidvān upasannāya samyak praśāntacittāya śamānvitāya |
yena akṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvataḥ brahmavidyām ||
逐字释义
梵语IAST释义
तस्मैtasmaito him; for him
सः विद्वान्saḥ vidvānthat knower; the wise teacher
उपसन्नायupasannāyato him who has approached [as a pupil] (upa-√sad); to one who has come in due order; to the accepted one
सम्यक्samyakrightly; in the proper manner
प्रशान्तचित्तायpraśāntacittāyawith a tranquil mind (praśānta-citta); with a quieted mind; with a subdued citta
शमान्वितायśamānvitāyaendowed with calm (śama-anvita); filled with inner stillness; possessing śama
येनyenaby which; by means of which
अक्षरम्akṣaramthe imperishable Akṣara; the indestructible
पुरुषम्puruṣamthe Puruṣa; the Supreme Person
वेदvedaone knows apart; knows
सत्यम्satyamof the real; the real
प्रोवाचprovācalet him declare (pra-√vac); let him expound; let him tell
ताम्tāmthat; this
तत्त्वतःtattvataḥas it truly is (tattvatas — 'in essence'); in truth; in its reality
ब्रह्मविद्याम्brahmavidyāmthe brahma-vidyā; the knowledge of Brahman
译文
To him — who has approached in due order, with a tranquil mind, endowed with calm — let that knower declare, as it truly is, that science of Brahman by which the Imperishable Puruṣa, the True, is known.
版本
6375b487ea43 · 发布于 2026年7月26日 20:10:40 UTC
可用语言RUEN用方向键翻颂
The answering movement of the teacher. The pupil is described three times: upasannāya samyak — "who has approached in due order" (received as a pupil, not a casual listener); praśānta-cittāya — "with a quieted mind": the storm of opinions and desires has subsided — the sky is not reflected in muddy water; śamānvitāya — "endowed with śama", inner composure. To such a one — provāca tāṁ tattvataḥ brahma-vidyām — "let him declare that brahma-vidyā tattvataḥ — as it truly is": without reticence, without dilution, without "adaptations" — the truth in its own shape: a clean vessel earns the right to undiluted wine.
And the subject of the science is named: yenākṣaraṁ puruṣaṁ veda satyam — "by which one knows the Imperishable Puruṣa, the True". A precious conjunction of words: the Akṣara (the Imperishable of verse 5) is here called outright Puruṣa — a Person, and satyam — the True, the Real. The highest knowledge is not about a principle but about Someone: the science of sciences has a Face for its object.
So the first muṇḍaka closes: Śaunaka's question — the two vidyās — the limits of karma — the way to a teacher — and the teacher ready to speak. All that follows (the second and third muṇḍakas) is the promised brahma-vidyā itself: the word of a knower to one who has grown calm.