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奥义书 · Muktikā 2.q
॥
天城文
तदेतदृचाभ्युक्तम् ॥ तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् ॥ तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदम् ॥ ओं सत्यमित्युपनिषत्
转写 (IAST)
tadetadṛcābhyuktam || tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ | divīva cakṣurātatam || tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate | viṣṇoryatparamaṃ padam || oṃ satyamityupaniṣat
逐字释义
梵语IAST释义
तत् एतत् ऋचा अभ्युक्तम्tat etat ṛcā abhyuktamand this itself has been declared in a verse
तत् विष्णोः परमं पदंtat viṣṇoḥ paramaṃ padaṃthat is the highest place of Viṣṇu
सदा पश्यन्ति सूरयःsadā paśyanti sūrayaḥthe wise always see
दिवि इव चक्षुः आ-ततम्divi iva cakṣuḥ ā-tatamlike an eye spread across the sky
तत् विप्रासः विपन्यवःtat viprāsaḥ vipanyavaḥthat the inspired, the exulting
जागृवांसः सम्-इन्धतेjāgṛvāṃsaḥ sam-indhatethe wakeful, kindle
विष्णोः यत् परमं पदम्viṣṇoḥ yat paramaṃ padamwhat is the highest place of Viṣṇu
ओं सत्यम् इति उपनिषत्oṃ satyam iti upaniṣat"om, truth" — such is the upaniṣad
译文
«And this itself has been declared in a verse: “That highest place of Viṣṇu the wise always see, like an eye spread across the sky. That the inspired, the exulting, the wakeful kindle — that which is the highest place of Viṣṇu”. “Om, truth”. Such is the upaniṣad».
版本
e5ca2bc0005c · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The book ends, and with it the whole collection of a hundred and eight ends; it is worth speaking of this ending with full attention, for it deserves it. The last word of the Muktikā is a verse of the Ṛgveda (1.22.20) — the very one with which Varāha too ended, spoken of at Varāha (5.p) and Tārasāra (3.13). That is, the book that listed the hundred and eight upaniṣads and named its own content vaiṣṇavī ātma-niṣṭhā, «Vaishnava standing in the self» (1.r), lays as its very last syllables the name of Viṣṇu, and twice at that.
Let the verse be examined once more, for it deserves it, and let this be the last time. Tad viṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ, «that highest place of Viṣṇu the wise always see». Worth noting sadā, «always»: not «attain once», but see continually; that is, the matter is of a lasting state, not an event.
Divīva cakṣur ātatam, «like an eye spread across the sky». The image is deliberately double, and this was noted when reading Varāha: one can read «they see it as an eye sees the sky spread out», or — «it is itself an eye, spread across the sky». The Vaishnava reading is the second: the highest is not a place one looks upon, but the one who looks; and hence it is seen not as an object, but as one meets a gaze.
And the last line: tad viprāso vipanyavo jāgṛvāṃsaḥ sam indhate, «that the inspired, exulting, wakeful kindle». Three words, and every one deserves to be said aloud. Vipra — «trembling, inspired»; vipanyu — «exulting, glorifying», from pan, «to praise»; jāgṛvāṃsaḥ — «wakeful».
That is, the last word of a hundred and eight books about those who see says not «still», not «quieted», not «indifferent» — but trembling, praising, and awake. Let us look back, one last time, over the whole way, for this is its place. We have read a hundred and eight books one by one and have seen that this is not one teaching, but a gathering of disputants.
In it stands «in me there is neither the living nor the Lord — a mere fabrication» (Sarasvatī-rahasya 4.33) — and «by remembrance of My feet, and by nothing else» (Varāha 3.12). In it, a charm against snake venom and a book on beads; the rule of renunciation and a hymn to the goddess; six sorcerous rites and a prayer «let us not hate one another». In it the limit is described now as a wisp of smoke over what is spent (Saubhāgyalakṣmī 3.8), now as a wind grown still (Muktikā 2.76), now as play and joy (Śātyāyani 11).
And here is the last of them, the one that lists them all, ending not in negation, but in a name; not in silence, but in kindling; not in solitude, but among those who «sit together» (Bahvṛcā 9). This, I think, is the answer of the collection itself to the dispute we have carried through all hundred and eight books: the abstract does not hold to the end. Every time speech reaches what remains, a face appears in the language, a name, and the plural number of those who are near.
Om satyam iti upaniṣat — «Om, truth. Such is the upaniṣad».