奥义书 · Mahā 4.62
॥
天城文
दृश्यासंभवबोधो हि ज्ञानं ज्ञेयं चिदात्मकम् तदेव केवलीभावं ततोऽन्यत्सकलं मृषा
转写 (IAST)
dṛśyāsaṃbhavabodho hi jñānaṃ jñeyaṃ cidātmakam tadeva kevalībhāvaṃ tato'nyatsakalaṃ mṛṣā
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梵语IAST释义
दृश्य-असम्भव-बोधः हिdṛśya-asambhava-bodhaḥ hifor the understanding that the seen cannot arise; since the realisation of the visible's non-origination
ज्ञानम् ज्ञेयम् चित्-आत्मकम्jñānam jñeyam cit-ātmakamis knowledge; the knowable is of the nature of consciousness; is the knowing; the known has the nature of awareness
तत् एव केवली-भावम्tat eva kevalī-bhāvamit likewise is the state of singleness; it also is the being-in-aloneness
ततः अन्यत् सकलम् मृषाtataḥ anyat sakalam mṛṣāall other than it is false; everything besides it is vain
译文
“For the understanding that the seen cannot arise is itself knowledge; the knowable is of the nature of consciousness; it is likewise the state of singleness, and all else is false.”
版本
d1fd39769c89 · 发布于 2026年7月29日 06:29:20 UTC
可用语言RUEN用方向键翻颂
The verse gathers into one three words used separately till now: knowledge, the knowable and singleness.
Knowledge is that very understanding of which the previous verse spoke.
The knowable is cid-ātmaka, “of the nature of consciousness”. That is, the object of knowledge is not a thing but consciousness itself.
And both are named kevalī-bhāva — the same word as in 4.7, where samādhi was so defined.
When the knower and the known are of one nature, the difference between them ceases to be a rift. Herein is the “singleness”.
The last line is sharp: tato'nyat sakalaṃ mṛṣā — “all else is false”.
It must be read in the light of 4.53, where it is said that the seen, when the turmoil settled, “came to its true being”. False is not the other as such, but the other taken as other — as self-standing, standing apart.