奥义书 · Nṛsiṃha-tāpanī Pūrva 4.48
॥
天城文
ततो देवः प्रीतो भवति स्वात्मानं दर्शयति तस्माद्य एतैर्मन्त्रैर्नित्यं देवं स्तौति स देवं पश्यति सोऽमृतत्वं च गच्छति य एवं वेदेति महोपनिषत्
转写 (IAST)
tato devaḥ prīto bhavati svātmānaṃ darśayati tasmādya etairmantrairnityaṃ devaṃ stauti sa devaṃ paśyati so'mṛtatvaṃ ca gacchati ya evaṃ vedeti mahopaniṣat
逐字释义
梵语IAST释义
ततः देवः प्रीतः भवतिtataḥ devaḥ prītaḥ bhavatithen the God becomes pleased; then the deity is made gracious
स्वात्मानम् दर्शयतिsvātmānam darśayatiand shows his own self; and displays himself
तस्मात् यः एतैः मन्त्रैःtasmāt yaḥ etaiḥ mantraiḥtherefore who with these mantras; hence the one who with these incantations
नित्यम् देवम् स्तौतिnityam devam stauticonstantly praises the God; unceasingly lauds the deity
सः देवम् पश्यतिsaḥ devam paśyatihe sees the God; he beholds the deity
सः अमृतत्वम् च गच्छतिsaḥ amṛtatvam ca gacchatiand attains immortality; and comes to deathlessness
यः एवम् वेद इति महोपनिषत्yaḥ evam veda iti mahopaniṣatwho so knows — such is the great upaniṣad; the one who understands this; this is the great secret
译文
Then the God becomes pleased and shows his own Self. Therefore who with these mantras constantly praises the God, he sees the God and attains immortality. Who so knows — such is the great upaniṣad.
版本
67f4ef272eae · 发布于 2026年7月29日 04:39:50 UTC
可用语言RUEN用方向键翻颂
The last paragraph of the fourth Upaniṣad, and this is the place for whose sake Baladeva Vidyābhūṣaṇa cites the whole book in the Govinda-bhāṣya.
Three things are said in a row, each stronger than the last.
Prīto bhavati — “becomes pleased”. Svātmānaṁ darśayati — “shows his own Self”. Sa devaṁ paśyati — “he sees the God”.
On the last one should pause. Not “comprehends”, not “merges”, not “understands”: sees.
The whole book, looked back on from here, has been moving to this. It told how Prajāpati saw the mantra by austerity; laid it out word by word in riddles; explained each word by hymns; named its power and seed; listed the limbs and cited the Māṇḍūkya entire; and at last gave the thirty-two names.
And it ends with His being seen.
Note also by what this seeing is attained: nityaṁ stauti — “constantly praises”. Not by austerity, not by reasoning, not by renunciation: by doxology, and constant doxology at that.
This is the argument for which the place is cited in the exposition of the Vedānta-sūtra. The Lord opens himself not to the one who has calculated Him, but to the one with whom He is pleased; and He is pleased with the one who praises Him.
The last line of the litany of the Rāma-tāpanī says the same word for word. Two books, one school, one conclusion.