奥义书 · Rāma-tāpanī Uttara 4.9
॥
天城文
ओं यो ह वै श्रीरामचन्द्रः स भगवान् ये देवासुरमनुष्यादिभावाः भूर्भुवः सुवस्तस्मै वै नमो नमः
转写 (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān ye devāsuramanuṣyādibhāvāḥ bhūrbhuvaḥ suvastasmai vai namo namaḥ
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ओं यः ह वै श्रीरामचन्द्रःoṃ yaḥ ha vai śrīrāmacandraḥOṁ. He who is Śrī-Rāmacandra; Oṁ. The very one who is Śrī-Rāmacandra
सः भगवान्saḥ bhagavānhe is the Lord; he indeed is Bhagavān
ये देवासुरमनुष्यादिभावाःye devāsuramanuṣyādibhāvāḥthe states of gods, asuras, men and the rest; the modes of being of celestials, demons, men
भूर्भुवः सुवःbhūrbhuvaḥ suvaḥearth, mid-air, heaven; bhūḥ, bhuvaḥ, svaḥ
तस्मै वै नमः नमःtasmai vai namaḥ namaḥto him be bow upon bow; to him worship and worship
译文
Oṁ. He who is Śrī-Rāmacandra — He is the Lord, and He is all the states of being — of gods, asuras, men and the rest. Earth, mid-air, heaven! To him be bow upon bow.
版本
0162a4f86c41 · 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 ninth mantra names the classes of the born: gods, asuras, men “and the rest” — that is, beasts, birds, plants.
And they are named with the word bhāva — “state, mode of being”. Not “beings” but states: the shape in which one has landed.
The word is chosen exactly. In these books birth as god or demon is not a breed but a position, out of which one passes and into which one falls.
But the chief thing here is that among them the asuras, the demons, are named.
This is no slip. The book has twice said its word about them: in the second verse of the first Upaniṣad the demons perished “from their own exaltation”, and in the seventeenth verse of the fourth Rāvaṇa bore Sītā away “for his own cessation”.
Evil, then, has no independent ground of its own. It is a state in which the same nature has found itself; and therefore it too is He, like everything else.
This does not mean evil is indifferent. It means it has nowhere to flee from Him.