सोऽविमुक्तः कस्मिन्प्रतिष्ठित इति वरणायां नाश्यां च मध्ये प्रतिष्ठित इति । का वै वरणा का च नाशीति । सर्वानिन्द्रियकृतान्दोषान्वारयतीति तेन वरणा भवति । सर्वानिन्द्रियकृतान्पापान्नाशयतीति तेन नाशी भवतीति । कतमं चास्य स्थानं भवतीति । भ्रुवोर्घ्राणस्य च यः सन्धिः स एष द्यौर्लोकस्य परस्य च सन्धिर्भवतीति । एतद्वै सन्धिं सन्ध्यां ब्रह्मविद उपासत इति । सोऽविमुक्त उपास्य इति । सोऽविमुक्तं ज्ञानमाचष्टे । यो वैतदेवं वेदेति
so'vimuktaḥ kasminpratiṣṭhita iti varaṇāyāṃ nāśyāṃ ca madhye pratiṣṭhita iti | kā vai varaṇā kā ca nāśīti | sarvānindriyakṛtāndoṣānvārayatīti tena varaṇā bhavati | sarvānindriyakṛtānpāpānnāśayatīti tena nāśī bhavatīti | katamaṃ cāsya sthānaṃ bhavatīti | bhruvorghrāṇasya ca yaḥ sandhiḥ sa eṣa dyaurlokasya parasya ca sandhirbhavatīti | etadvai sandhiṃ sandhyāṃ brahmavida upāsata iti | so'vimukta upāsya iti | so'vimuktaṃ jñānamācaṣṭe | yo vaitadevaṃ vedeti
“And in what is the avimukta established?” — “It is established in the middle, between Varaṇā and Nāśī.” — “What then is Varaṇā, and what is Nāśī?” — “It wards off (vārayati) all faults done by the senses — hence it is Varaṇā; it destroys (nāśayati) all sins done by the senses — hence it is Nāśī.” — “And what is its place?” — “The juncture of the brows and the nose: it is the juncture of the heaven here and the world beyond; and this juncture the knowers of Brahman honour as the sandhyā. That avimukta is to be honoured; and he who knows it thus expounds the knowledge of the avimukta.”
41704c2421b1 · 发布于 2026年7月29日 02:53:35 UTC
可用语言RUEN用方向键翻颂
A ladder of questions leading from geography to the body; the Rāma-tāpanī reproduced it whole, and there we examined it in detail.
Varaṇā and Asi are the two streams between which Kāśī lies, and from them the city took the name Vārāṇasī. Anyone hearing the answer will assume it speaks of the holy city.
But Atri does not ask “where are these rivers?” — he asks “what are they?”. And he receives an analysis by the roots.
Varaṇā — from vṛ, “to ward off”: she who turns the faults away. Nāśī — from naś, “to destroy”: she who annihilates the sins.
Note the difference from the Rāma-tāpanī. There Varaṇā warded off “the faults done in other births”, while Nāśī destroyed “the sins done by the senses”. Here both times it says indriya-kṛta — “done by the senses”.
The Jābāla's reading is simpler and likely the original: both rivers concern the same thing and differ not in their object but in their action — to ward off and to destroy.
And last: the place is named the juncture of the brows and the nose, and that same juncture is declared the juncture of the two worlds and the twilight.
Sandhi is what is neither the one nor the other: neither day nor night, neither this world nor that. Hence the sandhyā, the hour of prayer, is not merely a time of day but the image of the state in which alone one meets the Unforsaking.