वीरं प्रथमास्याद्यार्ध्यान्त्यं तं स द्वितीयस्याद्यार्ध्यान्त्यं हं भी तृतीयस्याद्यार्ध्यान्त्यं मृत्युं चतुर्थस्याद्यार्ध्यान्त्यं साम तु जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति । तस्मादिदं साम येन केनचिदाचार्यमुखेन यो जानीते स तेनैव शरीरेण संसारान्मुच्यते मोचयति मुमुक्षुर्भवति । जपात्तेनैव शरीरेण देवतादर्शनं करोति तस्मादिदमेव मुख्यद्वारं कलौ नान्येषां भवति तस्मादिदं साङ्गं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति
vīraṃ prathamāsyādyārdhyāntyaṃ taṃ sa dvitīyasyādyārdhyāntyaṃ haṃ bhī tṛtīyasyādyārdhyāntyaṃ mṛtyuṃ caturthasyādyārdhyāntyaṃ sāma tu jānīyādyo jānīte so'mṛtatvaṃ ca gacchati | tasmādidaṃ sāma yena kenacidācāryamukhena yo jānīte sa tenaiva śarīreṇa saṃsārānmucyate mocayati mumukṣurbhavati | japāttenaiva śarīreṇa devatādarśanaṃ karoti tasmādidameva mukhyadvāraṃ kalau nānyeṣāṃ bhavati tasmādidaṃ sāṅgaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati
“Vīra” is the end of the first half of the first quarter, “taṁ sa” — of the second, “haṁ bhī” — of the third, “mṛtyum” — of the fourth: so let him know this chant; who knows attains immortality. Therefore whoever learns it through the mouth of any teacher whatever is freed from the round in this very body and frees others, and becomes a seeker of freedom; by repetition, in this very body, he attains the vision of the deity. Therefore this is the chief door in the Kali-yuga, and there is no other; and therefore let him know this chant with all its limbs.
6f4d09eec40c · 发布于 2026年7月29日 04:39:50 UTC
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The second portion of the riddle — the second words of the quarters; but it is not they that make this paragraph the most important in the Upaniṣad.
It is said: yena kenacid ācārya-mukhena — “through the mouth of any teacher whatever”.
Four paragraphs earlier stood the prohibition: not to expound to a woman or a śūdra, and the teacher who expounds shares the same lot. Here — “through the mouth of any teacher whatever”.
These two places must be held together, and I spoke of this already in examining the seventh paragraph. There the speech was of the Vedic limbs — the Sāvitrī, the praṇava, the yajus; here of the mantra-rāja itself. The rite has its thresholds; the name has none.
Then it is said twice: tenaiva śarīreṇa — “in this very body”.
Not after death, not in another birth: here, in the body you now live in. He is freed — and frees others.
And finally: mukhya-dvāraṁ kalau nānyeṣāṁ bhavati — “this is the chief door in the Kali-yuga, and there is no other”.
The word kali is set deliberately. This age in tradition is the time when the rite cannot be performed, memory is short, austerity beyond one's strength. And for it a special path is named — or rather, a door.
The same thought the Vaiṣṇava tradition repeats in every key, and on it stands the Kalisantaraṇa Upaniṣad, the very first translated in this collection: “there is no other way, there is no other way, there is no other way”.
Here it is said of the mantra of Nṛsiṃha.