奥义书 · Varāha 2.64
॥
天城文
दीर्घस्वप्नमिदं यत्तद्दीर्घं वा चित्तविभ्रमम् । दीर्घं वापि मनोराज्यं संसारं दुःखसागरम् । सुप्तेरुत्थाय सुप्त्यन्तं ब्रह्मैकं प्रविचिन्त्यताम्
转写 (IAST)
dīrghasvapnamidaṃ yattaddīrghaṃ vā cittavibhramam | dīrghaṃ vāpi manorājyaṃ saṃsāraṃ duḥkhasāgaram | supterutthāya suptyantaṃ brahmaikaṃ pravicintyatām
逐字释义
梵语IAST释义
दीर्घ-स्वप्नम् इदं यत् तत्dīrgha-svapnam idaṃ yat tata long dream, this is what it is
दीर्घं वा चित्त-विभ्रमम्dīrghaṃ vā citta-vibhramamor a long wandering of consciousness
दीर्घं वा अपि मनः-राज्यंdīrghaṃ vā api manaḥ-rājyaṃor a long kingdom of the mind
संसारं दुःख-सागरम्saṃsāraṃ duḥkha-sāgaramthe cycle, an ocean of suffering
ब्रह्म एकं प्रविचिन्त्यताम्brahma ekaṃ pravicintyatāmlet one reflect on brahman alone
译文
"This is what it is — a long dream, or a long wandering of consciousness, or a long kingdom of the mind: the cycle, an ocean of suffering. From waking to sleeping again, let one reflect on brahman alone."
版本
d6a1f099b431 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
Worth noting is the phrase mano-rajya, "kingdom of the mind," for it is expressive and has an exact counterpart in Vaishnava tradition. It is what we call daydreaming: a person sits and builds kingdoms in his mind, where he is the conqueror, the wealthy one, or the righteous one. This word appears in Indian books on concentration as the name of a hindrance, and it is called the most dangerous — more dangerous than drowsiness, for drowsiness is visible, while daydreaming resembles reflection.
Let us add what stands behind the list: the cycle is called a long dream, a long wandering, and a long daydream. Three words, and all three mean one thing: occupation with what does not exist. The last half of the verse gives the means: supter utthaya suptyantam, "from waking to sleeping" — that is, the whole day through.
Worth noting is this measure: not an hour in the morning and an hour in the evening, but the whole of waking life. The Vaishnava side sets the same measure, discussed when reading the Jabala-darshana (4.41), where the Gita's verse 8.7 was cited: tasmat sarveshu kaleshu mam anusmara, "remember Me at all times." Let us add what makes this measure performable for it. One cannot remember an object all day by effort; one can, if the object holds itself. And hence its means is not compelling memory, but occupying oneself with the deed — singing, service, speaking of Him — in which memory requires no separate effort.