उग्रं प्रथमस्याद्यं ज्वलं द्वितीयस्याद्यं नृसिंहं तृतीयस्याद्यं मृत्युं चतुर्थस्याद्यं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति । तस्मादिदं साम यत्र कुत्रचिन्नाचष्टे यदि दातुमपेक्षते पुत्राय शुश्रूषवे दास्यत्यन्यस्मै शिष्याय वा चेति
ugraṃ prathamasyādyaṃ jvalaṃ dvitīyasyādyaṃ nṛsiṃhaṃ tṛtīyasyādyaṃ mṛtyuṃ caturthasyādyaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati | tasmādidaṃ sāma yatra kutracinnācaṣṭe yadi dātumapekṣate putrāya śuśrūṣave dāsyatyanyasmai śiṣyāya vā ceti
“Ugra” is the beginning of the first quarter, “jvala” — of the second, “nṛsiṃha” — of the third, “mṛtyu” — of the fourth: so let him know this chant; who knows attains immortality. Therefore this chant is not expounded just anywhere; and if one wishes to transmit it — he will transmit it to an obedient son or to another pupil.
e2bff8f59feb · 发布于 2026年7月29日 04:39:50 UTC
可用语言RUEN用方向键翻颂
Here begins a riddle that will stretch through the whole Upaniṣad, and it is worth saying at once what it is.
The mantra-rāja of Nṛsiṃha is an anuṣṭubh of thirty-two syllables, and it runs: “Ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham, nṛsiṃhaṁ bhīṣaṇaṁ bhadraṁ mṛtyu-mṛtyuṁ namāmy aham” — “To the terrible, the valiant, the great Viṣṇu, the blazing, with face turned everywhere, the man-lion, the fearsome, the good, the death of death itself — I bow.”
The book does not write it out in sequence. It gives it one word from each quarter, and gives it in four places: here — the first words, in the eleventh paragraph — the second, in the thirteenth — the third, in the fifteenth — the last.
Here the first are named: ugra, jvala, nṛsiṃha, mṛtyu.
Why so? For the same reason as the secret code in the fourth Upaniṣad of the pūrva-tāpanī of the Rāma-tāpanī: so that the mantra not be read by a casual eye. Only one who has read to the end and been given the explanation can assemble it.
And at once — the rule of transmission: not “just anywhere”, but to an obedient son or to a pupil.
Note the word śuśrūṣu — “desirous of hearing, ready to serve”; from the root śru, “to hear”. The condition is set not by birth but by disposition: the one who wants to listen.