मात्रामात्राः प्रतिमात्राः कुर्यादथ तुरीय ईश्वरग्रासः स स्वराट् स्वयमीश्वरः स्वप्रकाशश्चतुरात्मोतानुज्ञात्रनुज्ञाविकल्पैरोतो ह्ययमात्मा ह्यथैवेदं सर्वमन्तकाले कालाग्निः सूर्योस्रैरनुज्ञातो ह्ययमात्मा ह्यस्य सर्वस्य स्वात्मानं ददातीदं सर्वं स्वात्मानमेव करोति यथा तमः सवितनुज्ञकरसो ह्ययमात्मा चिद्रूप एव यथा दाह्यं दग्ध्वाग्निरविकल्पो ह्ययमात्मा वाङ्मनोऽगोचरत्वाच्चिद्रूपश्चतूरूप ओंकार एव चतूरूपो ह्ययमोङ्कार ओतानुज्ञात्रनुज्ञाविकल्पैरोङ्काररूपैरात्मैव नामरूपात्मकं हीदं सर्वं तुरीयत्वाच्चिद्रूपत्वाच्चोतत्वादनुज्ञातृत्वादनुज्ञानत्वादविकल्परूपत्वाच्चाविकल्परूपं हीदं सर्वं नैव तत्र काचन भिदास्त्यथ तस्यायमादेशो मात्रश्चतुर्थो व्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत ओंकार आत्मैव संविशत्यात्मनात्मानं य एवं वेदैष वीरो नारसिंहेन वानुष्टुभा मन्त्रराजेन तुरीयं विद्यादेष ह्यात्मानं प्रकाशयति सर्वसंहारसमर्थः परिभवासहः प्रभुर्व्याप्तः सदोज्ज्वलोऽविद्यातत्कार्यहीनः स्वात्मबन्धहरः सर्वदा द्वैतरहित आनन्दरूपः सर्वाधिष्ठानः सन्मात्रो निरस्ताविद्यातमोमोहोऽहमेवेति तस्मादेवमेवेममात्मानं परं ब्रह्मानुसन्दध्यादेष वीरो नृसिंह एवेति
mātrāmātrāḥ pratimātrāḥ kuryādatha turīya īśvaragrāsaḥ sa svarāṭ svayamīśvaraḥ svaprakāśaścaturātmotānujñātranujñāvikalpairoto hyayamātmā hyathaivedaṃ sarvamantakāle kālāgniḥ sūryosrairanujñāto hyayamātmā hyasya sarvasya svātmānaṃ dadātīdaṃ sarvaṃ svātmānameva karoti yathā tamaḥ savitanujñakaraso hyayamātmā cidrūpa eva yathā dāhyaṃ dagdhvāgniravikalpo hyayamātmā vāṅmano'gocaratvāccidrūpaścatūrūpa oṃkāra eva catūrūpo hyayamoṅkāra otānujñātranujñāvikalpairoṅkārarūpairātmaiva nāmarūpātmakaṃ hīdaṃ sarvaṃ turīyatvāccidrūpatvāccotatvādanujñātṛtvādanujñānatvādavikalparūpatvāccāvikalparūpaṃ hīdaṃ sarvaṃ naiva tatra kācana bhidāstyatha tasyāyamādeśo mātraścaturtho vyavahāryaḥ prapañcopaśamaḥ śivo'dvaita oṃkāra ātmaiva saṃviśatyātmanātmānaṃ ya evaṃ vedaiṣa vīro nārasiṃhena vānuṣṭubhā mantrarājena turīyaṃ vidyādeṣa hyātmānaṃ prakāśayati sarvasaṃhārasamarthaḥ paribhavāsahaḥ prabhurvyāptaḥ sadojjvalo'vidyātatkāryahīnaḥ svātmabandhaharaḥ sarvadā dvaitarahita ānandarūpaḥ sarvādhiṣṭhānaḥ sanmātro nirastāvidyātamomoho'hameveti tasmādevamevemamātmānaṃ paraṃ brahmānusandadhyādeṣa vīro nṛsiṃha eveti
Let him make the measures and half-measures commensurate; and then the fourth — the swallowing by the Lord: he is self-ruling, himself the Lord, self-luminous, fourfold, and all this at the end of time is permitted by this Ātman through the Fire of time and the rays of the sun. He gives to all this his very Self and makes all this his very Self. As the sun — the darkness, and as fire, having burnt the burnable — so this Ātman is undivided, for he is beyond the range of speech and mind; he has the form of consciousness, is four-formed. And this is the instruction about him: the fourth measure, usable, the quieting of the world, benign, non-dual — the Oṁkāra, the Ātman itself; and who so knows enters by himself into himself. Who by the king of mantras, the Nṛsiṃha anuṣṭubh, knows the fourth — he manifests the Ātman: able to withdraw everything, brooking no insult, the lord, all-pervading, ever-radiant, free of ignorance and its works, removing the bonds of his own self, ever without duality, having the form of bliss, the ground of all, pure being, who has cast off the darkness and delusion of ignorance: “it is I.” Therefore let him so contemplate this Ātman, the highest Brahman; and he is the valiant Nṛsiṃha.
82dc985a61d4 · 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 second khaṇḍa ends with that for which it was written, and in it are two places that should be kept apart.
The first is īśvara-grāsa, “the swallowing by the Lord”, named already in the first khaṇḍa. Here it is unfolded by two comparisons.
“As the sun — the darkness”: the sun does not fight the darkness and does not chase it; it rises, and the darkness is not. “And as fire, having burnt the burnable”: the fire, having eaten the wood, does not remain with it — it remains itself.
That is, the swallowing is not the destruction of something alien. It is the return to what always was.
The second place is the more important, and it is said in two lines easy to miss: svātmānaṁ dadāti — “he gives his very Self”, and idaṁ sarvaṁ svātmānam eva karoti — “he makes all this his very Self”.
First he gives Himself, then he makes everything Himself. The order is exactly that.
Here the Vaiṣṇava reading parts from the other. If only dissolution were meant, the first line would not be needed: there is nothing to give for one who is alone anyway. The word dadāti, “gives”, presupposes two.
We read the same formula in the Gopāla-tāpanī, where Kṛṣṇa promised: “I shall give thee Myself”; and in the fifteenth paragraph of the second Upaniṣad of the pūrva, where He is named ātma-dā, “the giver of himself”.
And the khaṇḍa ends with the name: eṣa vīro nṛsiṁha eva — “he is the valiant Nṛsiṃha himself”. Negations, swallowing, the fourth — and in the last line, the name.