奥义书 · Jābāladarśana 10.10
॥
天城文
यदा सर्वाणि भूतानि स्वात्मन्येव हि पश्यति । सर्वभूतेषु चात्मानं ब्रह्म सम्पद्यते तदा
转写 (IAST)
yadā sarvāṇi bhūtāni svātmanyeva hi paśyati | sarvabhūteṣu cātmānaṃ brahma sampadyate tadā
逐字释义
梵语IAST释义
यदा सर्वाणि भूतानिyadā sarvāṇi bhūtāniwhen all beings
स्व-आत्मनि एव हि पश्यतिsva-ātmani eva hi paśyatihe sees indeed in his own self
सर्व-भूतेषु च आत्मानम्sarva-bhūteṣu ca ātmānamand the self in all beings
ब्रह्म सम्पद्यते तदाbrahma sampadyate tadāthen he attains brahman
译文
"When he sees all beings in his own self, and the self in all beings, — then he attains brahman."
版本
c063f305a19c · 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 line is taken from the Isha Upanishad almost verbatim: "who sees all beings in the self, and the self in all beings, does not shrink away" — yas tu sarvani bhutani atmany evanupashyati (6). It is worth citing too the verse that follows there, for it explains why this is said: "for one for whom all beings have become the self of the knower — what bewilderment is there, what grief, for one who sees oneness?" (7). That is, the purpose of this seeing is named as moral: not to shrink away and not to grieve.
The Gita repeats this same passage and adds to it something the Isha does not have; and here it is worth following closely, for the book will go further in one direction, and the Gita in another. The Gita: "one who sees the self in all beings and all beings in the self, joined, looking equally everywhere" (6.29). So far the same. But the next verse: yo mam pashyati sarvatra sarvam cha mayi pashyati, tasyaham na pranashyami sa cha me na pranashyati — "who sees Me everywhere and sees everything in Me, for him I am never lost, and he is never lost to Me" (6.30).
The change here is decisive: from "the self in everything" one has moved to "Me everywhere"; and mutual non-loss is added — that is, a relation, and a mutual one at that. And a verse further: sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah, "who worships Me, dwelling in all beings, established in oneness" (6.31). Here is a phrase worth remembering: worships, established in oneness. Oneness does not cancel worship; they stand in the same verse.
And finally: "who sees, by likeness to himself, the same everywhere, O Arjuna — whether in pleasure or in suffering — he is honored as the highest yogi" (6.32). Oneness ends in compassion, not in silence.