अथ ह एनम् कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति ह उवाच यद् एव साक्षात् अपरोक्षात् ब्रह्म यः आत्मा सर्वान्तरः तं मे व्याचक्ष्व इति एषः ते आत्मा सर्वान्तरः कतमः याज्ञवल्क्य सर्वान्तरः यः अशनायापिपासे शोकम् मोहम् जराम् मृत्युम् अत्येति एतं वै तम् आत्मानम् विदित्वा ब्राह्मणाः पुत्रैषणायाः च वित्तैषणायाः च लोकैषणायाः च व्युत्थाय अथ भिक्षाचर्यम् चरन्ति या हि एव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा उभे हि एते एषणे एव भवतः तस्माद् ब्रामणः पाण्डित्यम् निर्विद्य बाल्येन तिष्ठासेत् बाल्यम् च पाण्डित्यम् च निर्विद्य अथ मुनिः अमौनम् च मौनम् च निर्विद्य अथ ब्राह्मणः सः ब्राह्मणः केन स्यात् येन स्यात् तेन ईदृशः एव अतः अन्यत् आर्तम् ततः ह कहोलः कौषीतकेयः उपरराम
atha ha enam kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti ha uvāca yad eva sākṣāt aparokṣāt brahma yaḥ ātmā sarvāntaraḥ taṃ me vyācakṣva iti eṣaḥ te ātmā sarvāntaraḥ katamaḥ yājñavalkya sarvāntaraḥ yaḥ aśanāyāpipāse śokam moham jarām mṛtyum atyeti etaṃ vai tam ātmānam viditvā brāhmaṇāḥ putraiṣaṇāyāḥ ca vittaiṣaṇāyāḥ ca lokaiṣaṇāyāḥ ca vyutthāya atha bhikṣācaryam caranti yā hi eva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇā ubhe hi ete eṣaṇe eva bhavataḥ tasmād brāmaṇaḥ pāṇḍityam nirvidya bālyena tiṣṭhāset bālyam ca pāṇḍityam ca nirvidya atha muniḥ amaunam ca maunam ca nirvidya atha brāhmaṇaḥ saḥ brāhmaṇaḥ kena syāt yena syāt tena īdṛśaḥ eva ataḥ anyat ārtam tataḥ ha kaholaḥ kauṣītakeyaḥ upararāma
Then Kahola Kauṣītakeya questioned him: "Yājñavalkya," he said, "explain to me the Brahman that is evident and not hidden, the ātman that is within all." — "This is your ātman, that is within all." — "Which one, Yājñavalkya, is within all?" — "The one that passes beyond hunger and thirst, sorrow and delusion, old age and death. Having known this ātman, brāhmaṇas rise above the desire for sons, the desire for wealth and the desire for worlds, and live the life of mendicants: for the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds — all of it is only desire. Therefore let a brāhmaṇa, having unlearned learning, stand in childlikeness; having unlearned childlikeness and learning, he is a silent sage; having unlearned silence and non-silence, he is a brāhmaṇa. By whatever he may live, he is such. Everything else is affliction." And Kahola Kauṣītakeya fell silent.
3bb530fdfa7b · 发布于 2026年7月27日 01:01:54 UTC
可用语言RUEN用方向键翻颂
Kahola repeats Uṣasta's question word for word — and receives the other half of the answer: there the ātman was shown as the Knower, here as the One who passes beyond: hunger and thirst, sorrow, delusion, old age, death — the six waves (ūrmi) of bodily existence He "steps over" (atyeti) as a walker steps over puddles.
And then comes the most radical practical conclusion in the whole Upaniṣad: those who have known Him "rise up" (vyutthāya) from the three desires — for sons, for wealth, for worlds — since all three come down to one: the desire to continue oneself. Then a ladder of unlearning, repeated by heart for centuries: unlearn learning (pāṇḍitya) — become as a child (bālya); unlearn childlikeness too — become a muni; unlearn silence and non-silence — then you are a brāhmaṇa. Every rung is spiritual and every one is taken away: knowledge, simplicity and silence are garments, and the brāhmaṇa is the one beneath them all.
"By whatever he may live, he is such": the last state has no form; and again the seal: "everything else is affliction". So to two questioners the same twofold answer has been given: the ātman is the Witness (not an object) and the ātman is the Free One (no tributary of the six waves); and knowledge of Him is measured not by words but by what a man has been able to rise above.