奥义书 · Kaṭharudra 42p
॥
天城文
स्वयं मृत्वा स्वयं भूत्वा स्वयमेवावशिष्यते ॥ इत्युपनिषत्
转写 (IAST)
svayaṃ mṛtvā svayaṃ bhūtvā svayamevāvaśiṣyate || ityupaniṣat
逐字释义
梵语IAST释义
स्वयं मृत्वाsvayaṃ mṛtvāhaving died himself
स्वयं भूत्वाsvayaṃ bhūtvāhaving become himself
स्वयम् एव अवशिष्यतेsvayam eva avaśiṣyatehe himself indeed remains
इति उपनिषत्iti upaniṣatsuch is the upanishad
译文
Having died himself, having become himself — he himself indeed remains. Such is the upaniṣad.
版本
822526e36a88 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The book ends with three words, and in each stands svayam, "himself": having died himself, having become himself, he himself remains. This is the promised "essence of the whole Vedānta," and it is said with force. It must be answered not with corrections, but by pointing out what is truly right here and what is missing.
What is right is this: no one will die for you, and no one will change for you. This labor is your own, and no transmission replaces it; and anyone who has tried to live by another's piety knows how it ends. What is missing, and it is no small thing: one can die by oneself, but one cannot come alive by oneself. The dead differ from the living precisely in that they can no longer do anything; and if after "died himself" stands "became himself," there is no one to become — the one who might have become has just died.
Here is exactly where the two teachings part ways, and they part not on a subtlety but on the very substance. By one, a person dies to the former and discovers that he himself is what remains. By the other, he dies and is raised up; and hence the Gītā says not "you yourself will become," but: "I will deliver you from all sins — do not grieve" (18.66).
However, this book has said its own piece honestly, and it is worth saying, in parting, what was in it. It did not begin with the lofty: it began with hair, the thread, the son, and twelve nights on milk. It listed the eight steps by which one arrives at a fall, and the rule against running, so as not to crush small creatures. It said that every inner sheath is distinct from the outer (18), that at the very depth of a person is a witness, not himself (21), that all are happy from Viṣṇu to the blade of grass, and by a ladder (29), and that fear comes not from difference, but from a gap a person makes himself (28).
And it said directly that one may starve oneself to death, enter fire or water (p8) — and we have said directly that we do not accept this. Of what was listed there, one must choose the last: "or else let him go to the abode of old age."