अथ तुरीयेणोतश्च प्रोतश्च ह्ययमात्मा नृसिंहोऽस्मिन्सर्वमयं सर्वात्मानं हि सर्वं नैवातोऽद्वयो ह्ययमात्मैकल एवावविकल्पो न हि वस्तु सदयं ह्योत इव सद्धनोऽयं चिद्धन आनन्दघन एवैकरसोऽव्यवहार्यः केनचनाद्वितीय ओतश्च प्रोतश्चैष ओङ्कार एवं नैवमिति पृष्ट ओमित्येवाह वाग्वा ओङ्कारो वागेवेदं सर्वं न ह्यशब्दमिवेहास्ति चिन्मयो ह्ययमोङ्कारश्चिन्मयमिदं सर्वं तस्मात्परमेश्वर एवैकमेव तद्भवत्येतदमृतमयमेतद्ब्रह्माभयं वै ब्रह्म भवति य एवं वेदेति रहस्यमनुज्ञाता ह्ययमात्मैष ह्यस्य सर्वस्य स्वात्मानमनुजानाति न हीदं सर्वं स्वत आत्मविन्न ह्ययमोतो नानुज्ञातासङ्गत्वादविकारित्वादसत्त्वादन्यस्यानुज्ञाता ह्ययमोङ्कार ओमिति ह्यनुजानाति वाग्वा ओङ्कारो वागेवेदं सर्वमनुजानाति चिन्मयो ह्ययमोङ्कारश्चिद्धीदं सर्वं निरात्मकमात्मसात्करोति तस्मात्परमेश्वर एवैकमेव तद्भवत्येतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यमनुज्ञैकरसो ह्ययमात्मा प्रज्ञानघन एवायं यस्मात्सर्वात्पुरतः सुविभातोऽतश्चिद्धन एव न ह्ययमोतो नानुज्ञातैतदात्म्यं हीदं सर्वं सदिवानुज्ञैकरसो ह्ययमोङ्कार ओमिति ह्येवान्नुजानाति वाग्वा ओङ्कारो वागेव ह्यनुजानाति चिन्मयो ह्ययमोङ्कारश्चिदेव ह्यनुज्ञाता तस्मात्परमेश्वर एवैकमेव तद्भवत्येतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यमविकल्पो ह्ययमात्माऽद्वितीयत्वादविकल्पो ह्ययमोङ्कारोऽद्वितीयत्वादेव चिन्मयो ह्ययमोङ्कारस्तस्मात्परमेश्वर एवैकमेव तद्भवत्यविकल्पोऽपि नात्र काचन भिदास्ति नैव तत्र काचन भिदास्त्यत्र हि भिदामिव मन्यमानः शतधा सहस्रधा भिन्नो मृत्योः स मृत्युमाप्नोति तदेतदद्वयं स्वप्रकाशं महानन्दमात्माइवैतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यम्
atha turīyeṇotaśca protaśca hyayamātmā nṛsiṃho'sminsarvamayaṃ sarvātmānaṃ hi sarvaṃ naivāto'dvayo hyayamātmaikala evāvavikalpo na hi vastu sadayaṃ hyota iva saddhano'yaṃ ciddhana ānandaghana evaikaraso'vyavahāryaḥ kenacanādvitīya otaśca protaścaiṣa oṅkāra evaṃ naivamiti pṛṣṭa omityevāha vāgvā oṅkāro vāgevedaṃ sarvaṃ na hyaśabdamivehāsti cinmayo hyayamoṅkāraścinmayamidaṃ sarvaṃ tasmātparameśvara evaikameva tadbhavatyetadamṛtamayametadbrahmābhayaṃ vai brahma bhavati ya evaṃ vedeti rahasyamanujñātā hyayamātmaiṣa hyasya sarvasya svātmānamanujānāti na hīdaṃ sarvaṃ svata ātmavinna hyayamoto nānujñātāsaṅgatvādavikāritvādasattvādanyasyānujñātā hyayamoṅkāra omiti hyanujānāti vāgvā oṅkāro vāgevedaṃ sarvamanujānāti cinmayo hyayamoṅkāraściddhīdaṃ sarvaṃ nirātmakamātmasātkaroti tasmātparameśvara evaikameva tadbhavatyetadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyamanujñaikaraso hyayamātmā prajñānaghana evāyaṃ yasmātsarvātpurataḥ suvibhāto'taściddhana eva na hyayamoto nānujñātaitadātmyaṃ hīdaṃ sarvaṃ sadivānujñaikaraso hyayamoṅkāra omiti hyevānnujānāti vāgvā oṅkāro vāgeva hyanujānāti cinmayo hyayamoṅkāraścideva hyanujñātā tasmātparameśvara evaikameva tadbhavatyetadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyamavikalpo hyayamātmā'dvitīyatvādavikalpo hyayamoṅkāro'dvitīyatvādeva cinmayo hyayamoṅkārastasmātparameśvara evaikameva tadbhavatyavikalpo'pi nātra kācana bhidāsti naiva tatra kācana bhidāstyatra hi bhidāmiva manyamānaḥ śatadhā sahasradhā bhinno mṛtyoḥ sa mṛtyumāpnoti tadetadadvayaṃ svaprakāśaṃ mahānandamātmāivaitadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyam
Then by the fourth this Ātman, Nṛsiṃha, is woven warp and woof; in him is everything, and he is the Ātman of all, and all is he; and therefore this Ātman is non-dual, single alone, undivided: there is no thing, but he, as it were woven — a mass of being, a mass of consciousness, a mass of bliss, of one savour, unusable by anyone, without a second, woven warp and woof. This Oṁkāra, asked “so or not so?”, answers only “oṁ”. For the Oṁkāra is speech, and speech is all this, and there is nothing here soundless; and the Oṁkāra is made of consciousness, and all this is made of consciousness. Therefore he is the Highest Lord.
71e61738fef7 · 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 eighth khaṇḍa, and in it one place for whose sake it should be read slowly.
It is said: the Oṁkāra, asked “so or not so?”, answers only “oṁ”.
Think this through. The syllable Oṁ in common use is the word of assent: with it one answers “yes”, as we say “so”. And now it is said that to every question — affirmative and negative alike — it answers one and the same.
That is, He consents to everything.
This also explains that enigmatic four running through the whole uttara: ota, anujñātṛ, anujñā, vikalpa — “the weft, the permitter, the permission, the discrimination”.
Anujñā means precisely “consent, permission, sufferance”. He is the One who permits; and permits everything.
Then — vāg vā oṅkāraḥ, “the Oṁkāra is speech”, and the argument: nahy aśabdam iveha asti — “for there is nothing here soundless”.
A strong argument. All that exists is named; the named has sound; therefore no thing is outside speech.
We read the same in the second Upaniṣad of the pūrva: “the anuṣṭubh is speech”.
And the khaṇḍa's last words: cinmayam idaṁ sarvam — “all this is made of consciousness”. Not “all is consciousness in general”: made of it, as a thing is made of its stuff.