वाचमेवाप्येति यो वाचमेवास्तमेति वक्तव्यमेवाप्येति यो वक्तव्यमेवास्तमेत्यग्निमेवाप्येति योऽग्निमेवास्तमेति कुमारामेवाप्येति यः कुमारामेवास्तमेति वैरम्भमेवाप्येति यो वैरम्भमेवास्तमेति विज्ञानमेवाप्येति तदमृतमभयमशोकमनन्तनिर्बीजमेवाप्येतीति होवाच
vācamevāpyeti yo vācamevāstameti vaktavyamevāpyeti yo vaktavyamevāstametyagnimevāpyeti yo'gnimevāstameti kumārāmevāpyeti yaḥ kumārāmevāstameti vairambhamevāpyeti yo vairambhamevāstameti vijñānamevāpyeti tadamṛtamabhayamaśokamanantanirbījamevāpyetīti hovāca
Into speech enters that which sets in speech; into the spoken enters that which sets in the spoken; into fire enters that which sets in fire; into Kumārā enters that which sets in Kumārā; into vairambha enters that which sets in it; into knowledge it enters; and into that immortal, fearless, sorrowless, endless, seedless — into it it enters. So he said.
d08c03cb46fa · 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 sixth step: speech, the spoken, fire, the channel Kumārā, the breath vairambha.
Vairambha occurs here a second time: in the fourth khaṇḍa it was named the breath in union with which the sleeper sees “everything — the seen and the heard, the enjoyed and the unenjoyed, the existent and the non-existent”. The breath that gives fullness of vision is here set beside speech.
The neighbourhood has meaning. Speech is that by which a man embraces everything: one can name the seen and the unseen, the existent and the non-existent alike. Of all our faculties only the word is free from the bounds of its object.
The channel's name is Kumārā, “youthful, girlish”. In the list of the sixth khaṇḍa it stood sixth.
Note that this whole khaṇḍa is the answer to Raikva's question, asked in the first mantra, and the answer is deliberately long. The question was short: “in what does everything set?” It could have been answered in one word. But the Upaniṣad leads the asker through all fourteen rows before naming the seedless — and does so, it seems, so that the answer not be had for nothing.