पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् । उतामृतत्वस्येशानो यदन्नेनातिरोहति । तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् । तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदम् । तदेतन्निर्वाणानुशासनमिति वेदानुशासनमिति वेदानुशासनम्
puruṣa evedaṃ sarvaṃ yadbhūtaṃ yacca bhavyam | utāmṛtatvasyeśāno yadannenātirohati | tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ | divīva cakṣurātatam | tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate | viṣṇoryatparamaṃ padam | tadetannirvāṇānuśāsanamiti vedānuśāsanamiti vedānuśāsanam
The Puruṣa is all this: what was and what shall be; He is the Lord of immortality and of what grows by food. That highest step of Viṣṇu the wise ever behold — like an eye stretched across heaven. That which is the highest step of Viṣṇu the inspired, the praising, the wakeful kindle. Such is the teaching of nirvāṇa, such is the teaching of the Veda, such is the teaching of the Veda.
cec6930c3f55 · 发布于 2026年7月29日 04:12:03 UTC
可用语言RUEN用方向键翻颂
The khaṇḍa closes with two verses taken from the Veda — and both have met us already.
The first is from the Puruṣa-sūkta: “the Puruṣa is all this, what was and what shall be; He is the Lord of immortality and of what grows by food”. The Śvetāśvatara cites it too. Its meaning is that He holds at once both the domains we usually keep apart: the imperishable and what feeds and grows. Bread and immortality in one hand.
The second is the most famous line of the Ṛg-veda, on “the highest step of Viṣṇu”, which the wise ever behold, “like an eye stretched across heaven”. The Gopāla-tāpanī adduced it as well, testifying to what king Candradhvaja attained.
They are set here with purpose. The whole khaṇḍa has been enumerating: the eye and the seen — Nārāyaṇa, the gods — Nārāyaṇa, time and the quarters — Nārāyaṇa. Hearing this, one may easily decide that a plain identity of world and God is meant, and that there is nothing more to seek.
The Vedic verses correct this. There is “a highest step”, paramaṁ padam — that which does not coincide with the things listed and which “the wise ever behold”. There is, then, somewhere to look.
And it is described who looks: viprāsaḥ vipanyavaḥ jāgṛvāṁsaḥ — the inspired, the praising, the wakeful. Three words, and all three of action: to be enkindled, to sing praise, not to sleep. It does not say “the meditating” or “the detached”. That place is kindled — by praise and by vigil.