奥义书 · Subāla 9.15
॥
天城文
य एवं निर्बीजं वेद निर्बीज एव स भवति न जायते न म्रियते न मुह्यते न भिद्यते न दह्यते न छिद्यते न कम्पते न कुप्यते सर्वदहनोऽयमात्मेत्याचक्षते
转写 (IAST)
ya evaṃ nirbījaṃ veda nirbīja eva sa bhavati na jāyate na mriyate na muhyate na bhidyate na dahyate na chidyate na kampate na kupyate sarvadahano'yamātmetyācakṣate
逐字释义
梵语IAST释义
यः एवम् निर्बीजम् वेदyaḥ evam nirbījam vedawho so knows the seedless; the one who understands this seedless
निर्बीजः एव सः भवतिnirbījaḥ eva saḥ bhavatihimself becomes seedless; he is made seedless
न जायते न म्रियतेna jāyate na mriyateis not born, does not die; neither comes to birth nor perishes
न मुह्यते न भिद्यतेna muhyate na bhidyatefalls into no delusion, is not split; is not beguiled and not broken
न दह्यते न छिद्यतेna dahyate na chidyatedoes not burn, is not cut; is not scorched and not severed
न कम्पते न कुप्यतेna kampate na kupyatedoes not tremble, does not grow angry; does not quake and is not vexed
सर्वदहनः अयम् आत्माsarvadahanaḥ ayam ātmāthis self is the all-consuming; this ātman burns up everything
इति आचक्षतेiti ācakṣateso they say; so it is told of him
译文
Who so knows the seedless himself becomes seedless: he is not born, does not die, falls into no delusion, is not split, does not burn, is not cut, does not tremble, does not grow angry. “This self is the all-consuming,” — so they say of it.
版本
570e807b59f6 · 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 summing-up of the whole khaṇḍa, and it is said of man.
The rule is the same as in all Upaniṣadic writing: as you know, so you become. The knower of the seedless himself becomes seedless — that is, one from whom nothing more will sprout. Neither a new life nor a new round.
Then come eight negations, and the first of them sound familiar: “is not born, does not die” — so the Gītā speaks of the indestructible. And further: “does not burn, is not cut” — there too it is said that fire does not burn it and no weapon cleaves it.
But the two last negations in this row are its own and stand apart: na kampate, “does not tremble”, and na kupyate, “does not grow angry”.
This is a remarkable addition. After invulnerability to fire and iron are named two entirely everyday things: trembling and irritation. And, it seems, not without design. A man is not so often threatened with a sword; but he trembles and gets angry daily. The sign that the knowledge has been taken in is given in a form one can test this very evening.
And the mantra's last word is unexpected: sarva-dahana, “the all-consuming”. It has just been said that the soul does not burn — and at once it is named that which burns everything. There is no contradiction: what cannot be burnt proves itself to be fire. The Gītā knows the same thought, where knowledge is called the fire that turns all works to ash.