यत्र हि द्वैतम् इव भवति तत् इतरः इतरं पश्यति तत् इतरः इतरं जिघ्रति तत् इतरः इतरं रसयते तत् इतरः इतरम् अभिवदति तत् इतरः इतरं शृणोति तत् इतरः इतरं मनुते तत् इतरः इतरं स्पृशति तत् इतरः इतरं विजानाति यत्र तु अस्य सर्वम् आत्मा एव अभूत् तत् केन कं पश्येत् तत् केन कं जिघ्रेत् तत् केन कं रसयेत् तत् केन कम् अभिवदेत् तत् केन कं शृणुयात् तत् केन कं मन्वीत तत् केन कं स्पृशेत् तत् केन कं विजानीयात् येन इदम् सर्वं विजानाति तम् केन विजानीयात् सः एषः नेति नेति आत्मा अगृह्यः न हि गृह्यते अशीर्यः न हि शीर्यते असङ्गः न हि सज्यते असितः न व्यथते न रिष्यति विज्ञातारम् अरे केन विजानीयात् इति उक्तानुशासना असि मैत्रेयि एतावद् अरे खलु अमृतत्वम् इति ह उक्त्वा याज्ञवल्क्यः विजहार
yatra hi dvaitam iva bhavati tat itaraḥ itaraṃ paśyati tat itaraḥ itaraṃ jighrati tat itaraḥ itaraṃ rasayate tat itaraḥ itaram abhivadati tat itaraḥ itaraṃ śṛṇoti tat itaraḥ itaraṃ manute tat itaraḥ itaraṃ spṛśati tat itaraḥ itaraṃ vijānāti yatra tu asya sarvam ātmā eva abhūt tat kena kaṃ paśyet tat kena kaṃ jighret tat kena kaṃ rasayet tat kena kam abhivadet tat kena kaṃ śṛṇuyāt tat kena kaṃ manvīta tat kena kaṃ spṛśet tat kena kaṃ vijānīyāt yena idam sarvaṃ vijānāti tam kena vijānīyāt saḥ eṣaḥ neti neti ātmā agṛhyaḥ na hi gṛhyate aśīryaḥ na hi śīryate asaṅgaḥ na hi sajyate asitaḥ na vyathate na riṣyati vijñātāram are kena vijānīyāt iti uktānuśāsanā asi maitreyi etāvad are khalu amṛtatvam iti ha uktvā yājñavalkyaḥ vijahāra
For where there is as it were duality, there one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks another, one touches another, one knows another. But where everything has become the very ātman — then by what and whom should one see? by what and whom smell? by what and whom taste? by what and to whom speak? by what and whom hear? by what and of whom think? by what and whom touch? by what and whom know? By what should one know Him by whom all this is known? He is "not so, not so": ungraspable, for he is not grasped; indestructible, for he is not destroyed; unattached, for he does not cling; unbound, he does not waver and takes no harm. By what, my dear, should you know the Knower? This is the instruction for you, Maitreyī. Such, my dear, is immortality." Having said this, Yājñavalkya went away.
5097b95a11c8 · 发布于 2026年7月27日 01:19:03 UTC
可用语言RUEN用方向键翻颂
The close of the two conversations and of the whole fourth book. The familiar reasoning about "duality as it were" and the question of questions — vijñātāram are kena vijānīyāt, "by what should you know the Knower?" — receive here what the second book did not have: the seal of neti neti with the four glories of invulnerability, and the teacher's last words: etāvad are khalv amṛtatvam — "such, my dear, is immortality". Not "here is a teaching about immortality" but here it is itself: the knowledge of the Unknowable Knower is immortality, handed over here and now.
And then a remark that grips the heart: sa hovāca… yājñavalkyo vijahāra — "having said this, Yājñavalkya went away". He will say nothing more in this Upaniṣad: the greatest of its voices goes off into the forest, having fulfilled everything — the tournament, the instruction of the king, the farewell to the woman he loved. The word "immortality" is the last thing Maitreyī heard from him, and the last we hear.
Gauḍīya Vedānta, bowing before this departure, quietly adds its own: the Knower is not to be known — as an object; but one can belong to Him, one can love Him, with that love "for the sake of the ātman" with which the conversation began. Yājñavalkya went away to seek the One of whom he spoke; and everyone who follows what is dear to the very end walks his road.