तत् यथा इह कर्मजितः लोकः क्षीयते एवम् एव अमुत्र पुण्यजितः लोकः क्षीयते तत् ये इह आत्मानम् अननुविद्य व्रजन्ति एतान् च सत्यान् कामान् तेषाम् सर्वेषु लोकेषु अकामचारः भवति अथ ये इह आत्मानम् अनुविद्य व्रजन्ति एतान् च सत्यान् कामान् तेषाम् सर्वेषु लोकेषु कामचारः भवति
tat yathā iha karmajitaḥ lokaḥ kṣīyate evam eva amutra puṇyajitaḥ lokaḥ kṣīyate tat ye iha ātmānam ananuvidya vrajanti etān ca satyān kāmān teṣām sarveṣu lokeṣu akāmacāraḥ bhavati atha ye iha ātmānam anuvidya vrajanti etān ca satyān kāmān teṣām sarveṣu lokeṣu kāmacāraḥ bhavati
and as here a world won by labour is exhausted, so there a world won by merit is exhausted. Those who depart hence without having found the ātman and these true desires have no free movement in any world; but those who depart hence having found the ātman and these true desires have free movement in all the worlds.
7a091b293405 · 发布于 2026年7月26日 23:49:49 UTC
可用语言RUEN用方向键翻颂
A verdict upon both kinds of acquisition: karma-jito lokaḥ kṣīyate — "a world won by labour is exhausted" here, and puṇya-jito lokaḥ kṣīyate — "a world won by merit is exhausted" there. What is earned comes to an end by definition — both an earthly estate and a heavenly length of service: this is the same lesson as the "kṣīṇe puṇye" of the fifth chapter (5.10.5) and of the "two paths" in general. Everything bought is a lease.
What is not exhausted is the unacquired — what is one's own by nature: the ātman and its true desires. The formula of departure sounds twofold, and in it lies the whole parting of destinies: he who departs "without having found" is everywhere in bondage (akāmacāra), a serf of his own merit even in heaven; he who departs "having found" is free in all the worlds (kāmacāra). The freedom promised at every rung of Nārada's ladder proves truly to belong only to one who has found the inner King: freedom is not a prize but the nature of a soul that has recognised itself in the presence of its Lord.