奥义书 · Rāma-tāpanī Uttara 3.2
॥
天城文
स होवाच याज्ञवल्क्यः । सोऽविमुक्त उपास्योऽयम् । एषोऽनन्तोऽव्यक्त आत्मा सोऽविमुक्ते प्रतिष्ठित इति
转写 (IAST)
sa hovāca yājñavalkyaḥ | so'vimukta upāsyo'yam | eṣo'nanto'vyakta ātmā so'vimukte pratiṣṭhita iti
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सः ह उवाच याज्ञवल्क्यःsaḥ ha uvāca yājñavalkyaḥhe said, Yājñavalkya; and Yājñavalkya spoke
सः अविमुक्तः उपास्यः अयम्saḥ avimuktaḥ upāsyaḥ ayamhe is the avimukta; he is to be honoured; this avimukta is to be worshipped
एषः अनन्तः अव्यक्तः आत्माeṣaḥ anantaḥ avyaktaḥ ātmāthis endless, unmanifest Ātman; this boundless, unseen ātman
सः अविमुक्ते प्रतिष्ठितः इतिsaḥ avimukte pratiṣṭhitaḥ itihe is established in the avimukta; he is founded in the avimukta
译文
Yājñavalkya said: “He is the avimukta, and he is to be honoured; this endless, unmanifest Ātman is established in the avimukta.”
版本
9deda4644349 · 发布于 2026年7月29日 05:15:19 UTC
可用语言RUEN用方向键翻颂
The answer to “how to know?” is given in one word: the avimukta.
This word has sounded already in the first chapter of the uttara, where Kurukṣetra was named the avimukta and it was said: “wherever anyone goes, let him think it that very place”.
Now it is set otherwise, and the difference is fine. There the avimukta was a place; here it is said: saḥ avimuktaḥ — “he is the avimukta”, in the masculine, of the Ātman.
And at once it is added: “established in the avimukta”, that is, in the place.
It comes out that one and the same word denotes both Him who is sought and that where He stands. So it must be with a name that means “the unforsaken”: the unforsaking one and the unforsaken place are one.
The following paragraphs will question this place ever more exactly: where is the avimukta? between Varaṇā and Nāsī. What are Varaṇā and Nāsī? And only then will it open that the speech is not of rivers.
This device — question upon question, leading from geography to the body — belongs to the Jābāla Upaniṣad, whence our book takes it. But there the speech was of Kāśī; here the same move is applied to Rāma.