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奥义书 · Saubhāgyalakṣmī 2.12
॥
天城文
योगेन योगं संरोध्य भावं भावेन चाञ्जसा । निर्विकल्पं परं तत्त्वं सदा भूत्वा परं भवेत्
转写 (IAST)
yogena yogaṃ saṃrodhya bhāvaṃ bhāvena cāñjasā | nirvikalpaṃ paraṃ tattvaṃ sadā bhūtvā paraṃ bhavet
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योगेन योगं संरोध्यyogena yogaṃ saṃrodhyahaving restrained yoga by yoga
भावं भावेन च अञ्जसाbhāvaṃ bhāvena ca añjasāand state by state, directly
निर्विकल्पं परं तत्त्वंnirvikalpaṃ paraṃ tattvaṃthe unqualified supreme truth
सदा भूत्वा परं भवेत्sadā bhūtvā paraṃ bhavethaving always become it, let him be supreme
译文
"Having restrained yoga by yoga, and state by state, directly — having always become the unqualified supreme truth, let him be supreme."
版本
32f3e435c05b · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
It is worth noting the construction: yogena yogaṃ saṃrodhya bhāvaṃ bhāvena, "having restrained yoga by yoga, state by state." That is, the means is canceled by the same means; and this device in non-dual literature is well known and is explained by comparison with a thorn removing a thorn, discussed when reading the Varāha (3.28). Let us repeat the objection briefly, for it belongs here.
The thorn that removed the thorn was a real thorn; and so the comparison proves not the illusoriness of the means but its actuality. Let us add the word nirvikalpa, "unqualified," literally "without distinctions." It was discussed when reading the Varāha (5.55), where it was noted that a person is enjoined to be without distinctions and simultaneously to do what is impossible without distinctions.
Here it is the same: having restrained one thing by another, one is to become without distinctions; and restraining is a distinguishing act. The Vaiṣṇava side answers this with its own definition of the highest state, and it is worth citing, for it is built the opposite way. Its goal is not the absence of distinctions but the predominance of one: the mind distinguishes everything as before, but everything distinguished turns out to be linked to the One.
This definition is voiced in the Gītā: sarvatra sama-darśanaḥ, "seeing equally everywhere" (6.29) — and there it is explained by what makes it equal: that He is seen everywhere, not that the difference has ceased to be seen.