奥义书 · Varāha 3.7
॥
天城文
जन्ममृत्युसुखदुःखवर्जितं जातिनीतिकुलगोत्रदूरगम् । चिद्विवर्तजगतोऽस्य कारणं तत्सदाहमिति मौनमाश्रय
转写 (IAST)
janmamṛtyusukhaduḥkhavarjitaṃ jātinītikulagotradūragam | cidvivartajagato'sya kāraṇaṃ tatsadāhamiti maunamāśraya
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जन्म-मृत्यु-सुख-दुःख-वर्जितंjanma-mṛtyu-sukha-duḥkha-varjitaṃfree of birth, death, happiness, suffering
जाति-नीति-कुल-गोत्र-दूर-गम्jāti-nīti-kula-gotra-dūra-gamfar from caste, custom, family, lineage
चित्-विवर्त-जगतः अस्य कारणम्cit-vivarta-jagataḥ asya kāraṇamthe cause of this world, the appearance of consciousness
तत् सदा अहम् इतिtat sadā aham iti'that am I, always' — thus
मौनम् आश्रयmaunam āśrayaresort to silence
译文
"Free of birth, death, happiness, suffering, far from caste, custom, family, and lineage, the cause of this world — the appearance of consciousness: 'that am I, always' — and resort to silence."
版本
a18a3d07ba29 · 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 list: jati, niti, kula, gotra — "caste, custom, family, lineage." This is an inventory of everything by which a person is determined by birth; and it is said the Highest is dura-ga, "far removed," from this. This position we noted when reading the second chapter (2.6), where what is sought was called ati-varna-ashrama, "exceeding castes and stations"; and it was said there that if the object is beyond caste, caste cannot be a condition either.
Let us add the word vivarta, "appearance," standing here beside the word chit. Vivarta is a technical word of the nondualist school and means an apparent transformation: the rope does not become a serpent, but seems to; and of the difference between vivarta-vada and parinama-vada, discussed when reading the Krishna Upanishad (2.4) and the Jabala-darshana (6.49). Worth noting is that exactly this word stands here; and hence the verse belongs to the nondualist strand.
Let us briefly repeat the objection, for it fits here. A rope does not act like a serpent: it does not bite, and there is no one bitten by it. But the world acts; and hence the comparison of rope and serpent works only in the part concerning an error of recognition.
The next several verses will speak of remembering His feet and the light of Hari; and hence this verse, like many in this book, stands between the two strands, agreeing fully with neither.