Īśāvāsyopaniṣad 26 Dec 2018

इशावासयोपिनषद्
Īśāvāsyopaniṣad

शितिमतरः
Peace Mantra
ॎ पूर्णमदः पूर्णिमदं पूर्ाणि् पूर्णमुदच्यिे।
पूर्ाणस्य पूर्णमादाय पूर्णमवे ाविश्यिे॥
ॎ शाितिः शाितिः शाितिः॥
pp adj n sg nom dpn n sg nom adj n sg nom dpn n sg nom noun n sg abl noun n sg nom ud-√añc pass 3rd sg

Oṁ pūrṇam1 adas2ḥ pūrṇam idaṁ3 pūrṇāt pūrṇam udacyate.

is fulfilled that is fulfilled this from the fulfilled the fulfilled is unfolded, came forth, drawn out

pp noun n sg gen noun n sg acc ā-√dā ger noun n sg nom pcl ava-√śiṣ pres 3rd sg

Pūrṇasya4 pūrṇam ādāya pūrṇam evaāavaśiṣyate.

„of‟ the fulfilled the fulfilled having taken the fulfilled only remains

f sg nom

Oṁ śāntiḥ śāntiḥ śāntiḥ

peace

Om. That is fulfilled. This is fulfilled. From the fulfilled, the fulfilled is unfolded.
Having taken away the fulfilled from the fulfilled, only the fulfilled remains.
Om Peace, Peace, Peace.

汉译、译注：《五十奥义书 （修訂本）》徐梵澄译，中国社会科学出版社 2007

唵！
彼为圆满，
此5为圆满。
是由圆满，
生起圆满。
而由圆满，
减去圆满；
则其所余，
仍此圆满6！

1
√p [9P] „to fill, fulfil, make complete‟, pū ṇa [pp as adj or noun] „filled, full, filled with or full of‟.
2
asau [stem] „that‟ refers to what is absent or remote.
3
ayam [stem] „this‟ refers to what is present or near.
4
[gen] used in [abl] sense.
5
“彼”“此”分言，“彼”可谓“非显了大梵”，“此”可谓“显了大梵”。“显了者”出自“非显了者”。
6
此如说由一整数，减去一整数，其所余者，仍此整数，以寻常形而下学论之，于理不可通者也。然就韦檀多学观之，此正胜义之胜义。
终不以世界之创造而微有损减，是永恒自体圆满完整者。此义亦具于《阿他婆韦陀》(Atharvav. 10.8.29) 中，似语迷则具于此颂，亦所
谓“一灵寓众生，形色从所式”是也。参《羯书》5.9-11【笔者】ekas tathā sa vabhūtānta ātmā ūpaṃ ūpaṃ prati ūpo bahiś ca“一
我寓众生，形色从所式，而又居其外，一一‘彼’可识”。

Chin Shih-Foong Page 1

Īśāvāsyopaniṣad 26 Dec 2018

ॎ इॐशावाॐस्यॏिमॐदँ सववॐ यिकिञ्चॐ जागॏकयांॐ जागॏि्।

िेनॏ कयॐक्तेनॏ भुञ्जीथाॐ मा गृॏधःॐ िस्यॏ िस्वॐद्धनॏम् ॥१॥7
fpp adj n sg nom dpn n sg nom pron adj n sg nom indefinite prn n jagatī f sg loc pap adj n sg nom

Oṁ Īśāvāsyam8 idaṁ sarvaṁ yatkiñca9 jagatyāṁ10 jagat.

to be shone upon/pervaded by/abide with this all whatever in this world moving/living

ppn n sg inst n sg inst 2rd sg opt ind 2nd sg inj ipn 3rd sg gen pcl n sg nom

Tena tyaktena11 bhuñjīthā12 mā gṛdhaḥ13 kasya svid14dhanam. (1)

with that with renunciation reward yourself not you shd covet of anyone wealth/richness

Whatever that is moving in this living world, all this is abided with Īśā.
With the renunciation of (all that), reward yourself. Do not covet anyone‟s riches15.

唵！
凡此皆伊莎所宅舍兮16，
凡宇宙之动中为动者。
以此弃舍兮，尔其享受！
而毋贪谁人之所有。（一）

7
Devanāgarī stress sign udātta e.g. गॏ and audātta e.g. कयांॐ (e.g. जागॏकयांॐ).
8
√īś „to command, rule, reign‟; īśa [m] „ruler, master‟; īśā [f] „faculty, power, dominion‟ (Atharva Veda); √vas 1. „to bestow by
shining upon‟ (RV); 2. „to put on/wear (clothes etc.), assume (a form), enter into‟ (RV); 3. „to dwell, live, abide …‟ (RV); vāsya
[fpp, adj] „to be caused to dwell or settle down‟; īśāvāsya: taking meaning 2 of √vas „to be clothed or pervaded or enveloped by
Īśā‟; y, 2. taking meaning 1 of √vas „is shone upon by Īśā; taking meaning 3 of √vas and that of vāsya „is abiding with Īśā‟ (see
note 16, Xu).
9
usually yat-kiṃca [indefinite pronoun]
10
jagat [adj. pap n sg nom, reduplicated from √gam or √gā] „moving, living‟; jagatī [f] „that which moves or is alive‟, i.e. „this
world‟.
11
√tyaj [1P] „to abandon‟; tyakta [pp, n] as noun „abandonment, renunciation‟.
12
√bhuj [7 P/Ā] Vedic generally with inst.; „be rewarded for‟ (RV), „to enjoy, use, possess‟.
13
√gṛdh [4 P] „to covet, desire, strife after greedily‟, injunctive: Vedic mood, resembles an aorist without augment (i.e.
agṛdhaḥ [aor. 2nd sg]).
14
svid [ind] a particle of interrogation or inquiry or doubt.
15
“anyone‟s” including one‟s own [Sarvananda], „wealth‟ include non-material riches.
16
“所宅舍”(Vāsyam)，字有三义：一为“衣蔽”，二为“著之如袍服”，三为“所寓居”，常释取第一义。商羯罗 (Shankara) 疏亦以
为当识此宇宙万有之幻而见全纯“大梵”之真也，故如“衣蔽”之然。其释乃与此《奥义书》全部思想相违。意像原是世界如一“袍服”
或一“寓所”，有内中形成且统治之“精神”御之居之也。取第三义，与本书思想较合。

Chin Shih-Foong Page 2

Īśāvāsyopaniṣad 26 Dec 2018

िु ॐवणन्ॐव
े ेह िमाणिॏ र् िजजीिवॐषच्े छॐिँ समाःॏ।
एॐवं िवियॐ नातयथेिोॏऽिस्िॐ न िमणॏ ििप्यिेॐ नरेॏ ॥२॥
√kṛ pap as verb m sg nom pcl ind √kṛ ~an n pl acc des opt 3rd sg num car f pl nom

Kurvat eva iha karmāṇi jijīviṣet17cchśataṁ samāḥ.

nn e

performing only in this world works shd desire to live hundred years

pcl tvad sg loc adv ind n sg nom √lip pass 3rd sg +loc m sg loc

Evaṁ tvayi naāanyathāeitas18o‟asti na karma lipyate19 nare. (2)

only so for you in a manner diff. fr. this action be adhered to on man

Performing works only (without desire)20 should one wish to live a hundred years21 here in this world.
For you, in no way other than so doing, is action not adhered to man22.

于斯世唯作业兮，23
当愿身生百年。
于尔如是而无他兮，
行业于人不牵。24（二）

17
√jīv [1P/Ā] „to live‟, jijīviṣati [desiderative 3rd sg] „desires to live‟, jijīviṣet [des stem opt 3rd sg] „should desire to live‟.
18
anyathā [ind] „in a different manner‟, with atas, itas, tatas „in a manner different from this‟.
19
used with loc. =„to be attached, stuck, adhered to‟.
20
i.e. perform works without desires, having renounced them (verse 1); but Śaṅkara glossed ka māṇi to be the
„scripture-ordained works‟ as opposed to karma the „(defiled) action‟ referred to in the second half of this verse.
21
a hundred years is considered one‟s full life span by the Vedas.
22
i.e. not stuck with the consequences of works.
23
“于斯世唯作业兮”，“唯”字着重。即事业当作，而非舍弃事业，了无所作也。商羯罗读此后半颂为“在汝如是——此非有异于如
是——行业于人不缠。”释第一行之“作业”，为《韦陀》中所说祀事等。凡夫作之以免恶行恶果而徼天福；而末句之“行业”则为“恶
业”。以为此颂乃为凡夫留地步，至若见道启明之士，则出世舍弃事业，入山林而无所作为云。其说牵强。余说似为原文迳直之义。
24
【笔者】“如是无他”指“弃舍”后（前颂云）“无求”的“作业”；“不牵”(lipyate) 指不为 “行业”之“后果”所牵。

Chin Shih-Foong Page 3

Īśāvāsyopaniṣad 26 Dec 2018

ऄॐसुॐयाणॐ नामॐ िे िोॐिा ऄॐनधेनॐ िमॐसावृॏिाः।

िाँस्िे प्रेकयाॐिभगॏच्छितिॐ ये िे चाॐकमहनोॐ जनाःॏ ॥३॥
adj m pl nom ind ppn pl m pl nom √andh adj n sg inst ~as n sg inst ā-√vṛ adj m pl nom

Asuryās25 nāma te lokās andhena tamasāāāvṛtāḥ.

demoniacal verily those realms with blinding with darkness covered

tad pl acc pl nom ind abhi-√gam pres 3rd pl +acc m pl nom adj bahu cpd m pl nom √jan m pl nom

Tānṁste pretya26āabhigacchanti ye ke caāātma-hanas27o janāḥ. (3)

to them they after this life approach/attain those who Ātman-slayers people

Verily, those demoniacal realms are covered with blinding darkness.

Those people who are Ātman-slayers, they attain them28 after this life.

彼诸界无太阳兮，29
皆黑暗所盖藏，
彼等30终然归往兮，
倘灵魂其贼戕。31（三）

25
„belonging or relating to the Asuras (noted for their attachment to sensual enjoyment); variant reading: asū yā [adj] „sunless‟,
echoing the last four verses (see note 29, Xu).
26
„having died, after death, in the next world, hereafter (opposed to iha)‟.
27
han [adj, ifc only], ātma-han [tatpu cpd turns bahu cpd] „slayer of Self‟, hanaḥ [m pl nom].
28
i.e. the demoniacal realms.
29
“彼诸界无太阳兮”，无太阳 asūrya，另本原文有作 asurya“阿修利耶”者。“阿修利耶”则义为“属阿修罗者”，或“非神圣”。
在全书思想结构中，此颂所以启末四颂中之最后一运动，在彼处其暗示之意乃加以阐明。向“太阳”之祈祷，返征于无太阳诸界，为黑
暗所笼蔽，亦第九第十二颂所回顾者也。在余《奥义书》中，太阳及其光线常说为与诸“光明”世界亲切相联，其自然之反对面乃黑暗，
无太阳，非指“阿修罗”界。
30
【笔者】指 “无太阳之诸界”。
31
按：第三颂言“戕贼性灵”，此亦辞之华耳。性灵如何能受戕贼？参《薄伽梵歌》第二章第十九颂。亦参《羯陀书》二，十九。此颂
与《大林间书》四，四，十一，文字大同小异。

Chin Shih-Foong Page 4

Īśāvāsyopaniṣad 26 Dec 2018

ऄनेजॏ दॐ ि
े ं ॐ मनॏसोॐ जवीॏयोॐ नैनद्ॏ ेॐवा अॏप्नुवतॐ पूवम
णॐ षणि
ॏ ्।
िद्धावॏिोॐऽतयानकयेॏििॐ ििष्ठॐत्तिस्मॏन्ॐपो माॏिॐररश्ाॏ दधािि ॥४॥
√ej pap n sg nom adj n sg nom ~as n sg abl ~as adj n sg nom ppn n sg acc m pl nom √āp impf 3rd pl ind adv+abl √ṛṣ pap n sg nom

Anejat ekaṁ manasas javīyas na enat devās āpnuvan pūrvam arṣat32.

d o o ai d

not moving one than the mind faster it senses reached before flowing/moving quickly

n sg nom pap m pl acc m pl acc pres 3rd sg √sthā pap n sg nom n sg loc f sg/pl acc ~an m sg nom √dhā pres 3rd sg

Tatddhāvatas33o‟anyān34atyeti35 tiṣṭhat tasminnnapas36o mātariśvā37 dadhāti. (4)

it running others outruns steadfast in it „water‟ air/life force sustains

It38is unmoving, one, faster than the mind. Preceding (the mind), the senses reached it not.
Steadfast, it outruns the others that run. In it Māta iśvā sustains the (life-giving) „waters‟39.

彼一不动而速于心，
诸天40所不达兮，居前迤逦。
彼止，而越乎奔驰者兮，
彼中生命之主41始立诸水42。（四）

32
√ṛṣ [1P] „to flow or move quickly‟, cf Vedic √a ṣ „to move, flow‟; pū vam a ṣat: „had arrived before‟ [Siddhartha Krisna] or
„went before/preceded‟ [Sarvananda], but these rendering seem to have taken arṣat for ārṣat [impf 3rd sg]; not followed here.
33
√dhāv [1P] „to run, flow, move, stream‟, dhāvat [pap stem] „running, quick‟.
34
anya [pron adj].
35
√i [2P] eti [pres 3rd sg], ati-√i „to pass over, over take, outdo‟.
36
ap [f] irregular noun, āpaḥ [f sg/pl nom] apaḥ [f sg/pl acc]; Vedic [sg and pl], Classical Skt always [pl].
37
māta iśvan MW: (doubtful for RV) „air, wind, breeze‟; „all-pervading wind, all-threading life-force‟ [Siddhartha Krisna]; the
cosmic energy, i.e. p āṇa (lit. „air‟) [Sarvananda].
38
tat [n] „that‟ which is anejat [n] „unmoving‟ and ekaṁ [n] „one‟ is usually glossed the „Self‟ ātman [m], but its gender does
not agree with the adjectives in [n].
39
apas here glossed „the seven life-sustaining waters‟ (see note 41, Xu); alternatively: „activities (of living beings)‟ [Siddhartha
Krisna, Sarvananda].
40
【笔者】“感官”。
41
“生命之主”，原文是 Mātariśvan，字义是“自伸展于‘母’或‘能涵’中者”，此或可谓“以太”（空大），即能涵之原素，万物
之母。或可谓“地大”，即物质能力，在《韦陀》中谓“地”曰“母”。此又《韦陀》中“风大”涡柔 Vāyu 之称，表生命能力中一神
圣原则曰“气”(Prāṇa)，自伸展于“物质”中，使其形体生动者。于此义表“生命权能”，居临宇宙一切活动形式中者也。
42
“诸水”，原文是 Apas，如在《白夜珠韦陀》(Śukla Yajurveda) 中所标音而读者，义仅是“水”。若不取此《韦陀》所标音之意，
意为“种种行事”。此困难由于古《韦陀》之原义忘佚，后人或释为“物质”五原素之一，即“水大”。此一引据，自于文本上下不合。
然“诸水”者，原指《韦陀》中之“七道水流”，又称为养育人生之“七母牛”也。象征宇宙间七原则及其活动，三卑四高。三者为生
理体，情命体，心思体，皆在下；四者为神圣“真理”，神圣“悦乐”，神圣“意志”与“觉知性”，及神圣“本体”（即存在者，泛
称则译有体）。古七世界之理念，亦建基于此，七世界中，此七原则皆以其种种和谐分别活动。是则显然为此《奥义书》中一名词之正
义。

Chin Shih-Foong Page 5

Īśāvāsyopaniṣad 26 Dec 2018

िदेज ॏ ििॐ िन्ैजॏ ििॐ िददूॐरे िद्वॏितिॐिे।

िदॐतिरॏ स्य सवणस्ॏ यॐ िदुॐ सवणस्ॏ यास्य बाह्यॐिः ॥४॥
n sg nom √ej pres 3rd sg ind pcl ind

Tatdejati tatnnaaiejati tatddūre tatduvantike.

it far yet near

n sg nom ind m sg gen pron adj m sg gen ind

Tatdantar asya sarvasya tatdu sarvasyaāasya bāhyataḥ. (5)

it within this all on the outside

It moves. It moves not. It is far, yet near.

It is within all this, yet outside all this.

彼动作兮彼休，
彼在远兮又迩；
彼居群有兮内中，43
彼亦于群有兮外止。（五）

43
按：“群有内中”之说，参《薄伽梵歌》第十三章第十五颂。【笔者】更正：第十六颂：bahir antaś ca bhūtānām | acaraṁ caram
eva ca || sūkṣmatvāt tad avijñeyaṁ | dū a-sthaṁ cāntike ca tat BG 13.16。

Chin Shih-Foong Page 6

Īśāvāsyopaniṣad 26 Dec 2018

यस्िु सवाणॏिर् भूॐिातयाॐकमतयेव ॐ ानुॐपश्यॏिि।

सॐवभ
णॐ ूॐिेशुॏ चाॐकमानंॐ ििोॐ न िवजुॏगुप्सिे ॥६॥
rpn m sg nom pcl n pl acc n pl acc m sg loc pcl anu-√paś pres 3rd sg
ā
Yaḥ tu sarvāṇi bhūtāni ātmani eva anupaśyati.
s y y

who (and) all beings in Ātman only he sees

tatpu cpd n pl loc m sg acc pcl vi-√gup des pres 3rd sg

Sarva-bhūteṣu caāātmānaṁ tataso na vijugupsate44. (6)

in all beings Ātman thereupon wishes to shun

And he who sees all beings only in Ātman,

and Ātman in all beings, thereupon wishes not to shun45.

而见群有唯在“我”中，
群有中乎“我”独46；
斯人兮，自兹无所畏缩。47（六）

44
√gup [1P] „to shun, avoid, detest, despise‟; jugupsate [desiderative middle, pres 3rd sg]; vi-√gup [des] „to wish to shrink away
from (i.e. to feel averse to)‟.
45
to shun (or feel averse) to „the vision of oneness‟ [Siddhartha Krisna].
46
按：“群有中乎我独”之说，亦参《薄伽梵歌》第六章第三十颂。【笔者】 yo māṁ paśyati sarvatra | sarvaṁ ca mayi paśyati ||
tasyāhaṁ na praṇaśyāmi | sa ca me na praṇaśyati || BG. 6.30.
47
按：“无所畏缩”之说，参《大林间书》四，四，十五。《羯陀书》四，五，四，十二。【笔者】“畏缩”vijugupsate（意欲式）。

Chin Shih-Foong Page 7

Īśāvāsyopaniṣad 26 Dec 2018

यिस्मॐतसवाणिॏ र् भूॐिातयाॐकमैवाभूॏिद्वजानॐिः।
िरॐ िो मोहःॐ िः शोिॏ एिॐकवमॏनुॐपश्यॏिः॥७॥
rpn m sg loc n pl nom n pl nom m sg nom pcl √bhū aor 3rd sg vi-√jñā m sg gen

Yasmin sarvāṇi bhūtāni ātmā evaāabhūtdvijānataḥ48.

y ai

when all beings Ātman just became as for the wise

pcl ipn √muḥ m sg nom √śuc m sg nom n sg nom anu-√paś m sg gen

Tatra kaḥo mohaḥ kaḥ śokaḥ ekatvam anupaśyataḥ49. (7)

therein what delusion grief unity/oneness as for the one who sees

When, to the wise, all beings (are) just Ātman that came to be, 50
therein what delusion and what grief (is there) for the one who beholds (such) unity.

见唯“我”化为群有兮，51
是皆全知。
万物皆见其一兮，
何忧曷痴？（七）

48
√jñā [9P/Ā] vijānat [pap stem] „knowing‟; vijñā „to discern, understand‟; vijānataḥ [pap noun m sg gen] „as for the wise‟.
49
√paś [4P/Ā] paśyat [pap stem] „seeing, beholding‟; anupaś „to look at, notice‟; anupaśyataḥ [pap noun m sg gen] „as for the
one who sees‟.
50
ātmā [sg] eva abhūt [aor 3rd sg] lit. „Ātman only became‟.
51
“群有”sā vaṇi bhūtāni，真解当是“凡已变是之事物。”与“自我”相对，“自我”谓自体存在而不变易之有体。此辞常义为“一
切创造物”，但于此显然当着重直解，于“已化为‘变是者’(bhūtāni abhūt)”一语可见。意谓人得无上知觉，由此其人中唯一“自我”
自加引申展拓，以怀抱万物万事，且实践永恒一行事，即“彼一”以之自加显示于宇宙之动之多种形式中者。（按：阿氏译颂之前半为：
“其人中是此‘自我本体’化为一切存在即‘变是者’。因其有完全知识„„”故有此释。“群有”唐译“一切众生”。若译“众”指
品类之多，而顺汉文古谊释“一切”为“普通”，于义可通，但原意不尔。故不若“群有”之直译义为雅语也。但“有”字于“变是”
之义仍未出。译颂以“群有”二字较佳，出义则“变是者”为卓。又“万物”阿氏译为“遍处”。）

Chin Shih-Foong Page 8

Īśāvāsyopaniṣad 26 Dec 2018

स पयणॏगाच्छु क्र
ॐ मॏिाॐयमॏव्रॐर्मॏस्नािवॐरँ शुद्ध
ॐ मपाॏपिवद्धम्।
िॐिवमणॏनीॐषी पॏररॐभूः स्वॏयभ
ंॐ य
ू ाणॏथािथ्यॐिोऽथाणॐन् व्यॏदधाच्छाश्ॐिीभयःॐ समाॏभ्य: ॥८॥
m sg nom √gā aor 3rd sg √śuc adj n sg nom adj n sg nom √v aṇ adj n sg nom adj n sg nom adj n sg nom adj √vyadh adj n sg nom

Sa paryagāt52cchśukram akāyam avraṇam asnāviraṁ śuddham a-pāpa-viddham53.

he went round radiant bodiless unscarred without sinew pure not-sin-pierced

adj m sg nom ~in adj m sg nom adj m sg nom adj m sg nom avyayībhāva cpd ind n pl acc

Kaviḥ54rmanīṣī55 paribhūḥ svayambhūḥryāthā-tathyatas56o‟arthān

insightful wise pervading self-existing duly/rightly objects/affairs (duties?)

vi-√dhā impf 3rd sg ind adv samā f pl abl

vyadadhāt57cchśāśvatībhyaḥ58 samābhyaḥ. (8)

apportioned eternally thru the years

He (Ātman) permeated. It59is radiant, bodiless, unscarred, without sinews, pure, not pierced by sin.
(He60) is insightful, wise, pervading, self-existing. He duly apportioned eternally
the objects (or affairs) (of the universe) through the years61.

是彼周至兮，——光明，
无身兮，无瘢，无筋兮，洁清，
罪恶兮不撄。
为见者兮为思士，62
为一自在兮为遍是，
各如其性兮位列万事，
自来兮古始。63（八）

52
√gā (3P) „to go‟; pari-√gā „to go round, permeate‟; agāt [aor 3rd sg]; pari-agāt „went around, permeated‟.
53
[karma cpd] first member a-pāpa [adj] „sinless‟.
54
kavi [m] also „a wise man, sage, seer, thinker‟.
55
manīṣin [m] also „a learned Brāhman, teacher‟.
56
yāthā [ind] Vṛiddhi form of yathā, in comp, „in which manner or way, according as‟; tathyatas [ind] „being really so, true‟;
yāthātathyatas [ind] „from the truth, truly, really‟ i.e. „duly, rightly‟.
57
vi-√dhā ‘to distribute, apportion, grant, bestow‟.
58
„for evermore, incessantly, eternally‟; also sámābhyaḥ, śāśvatīḥ samāḥ, or śāśvatam.
59
note all the adjectives that follow are in [n], so „it‟ cannot be referring to Ātman [m].
60
note all the adjectives that follow are in [m]; so „He‟ refers to Ātman [m].
61
„has duly distributed the objects through endless years according to their natures; or, has allotted functions to the various
eternal P ajāpatis (protectors of the creation) known as samā (lit. years) [Siddhartha Krisna]; „He has distributed all objects of
the universe rightly for all eternity‟, or „In the eternal procession, He has assigned to every period its proper duty‟ [Sarvananda].
62
“见者”即“见道者”(Kavi)。“思士”(Maniṣi) 今言“思想家”。在古《韦陀》思想，此二者分明有辨。前者表圣神超智识之“明”，
由直观与启悟，得见事物之真性，原则，及其形相于其真实关系中。后者表劳苦之心思，自已经分别化之知觉性工作，由事物之可能性，
下入乎形体之实际显示，上达乎其于自体存在“大梵”中之真性。【笔者】kavi, manīṣin 另作形容词解，如英译。
63
另见注 61。

Chin Shih-Foong Page 9

Īśāvāsyopaniṣad 26 Dec 2018

ऄॐतधं िमःॐ प्रिवॏशितिॐ येऽिवॏद्यामुप ॐ ासॏिे।

ििोॐ भूयॏ आवॐ िे िमोॐ य ईॏ िवॐद्यायाँॏ रॐिाः ॥९॥
√andh adj n sg nom ~as n sg acc pra-√viś pres 3rd sg pl f sg acc upa-√ās pres 3rd pl

Andhaṁ tamaḥ praviśanti ye‟avidyām 64

upāsate.
blinding darkness enter those who ignorance worship/devoted to

pcl ind ind pl n sg acc pl pcl f sg loc √ am pp m pl nom

Tataso bhūyas65iva te tamaḥo yea u vidyāyāṁ66 ratāḥ. (9)

than that more as it were they darkness those who but in Vidyā reveled/are delighted

Those who are devoted to avidyā enter into blinding darkness.

But those who reveled in vidyā, they (enter), as it were, (into) darkness greater than that.

人遵“无明”兮，
入乎冥幽。
所乐唯“明”兮，
大暗是投。67（九）

64
i.e. ritualistic observance, or rituals preformed through the ignorance of Ātman [Savanada].
65
bhūyas [cpv of bhū].
66
i.e. ordinary theoretical knowledge of rituals [Sarvanada].
67
按：第九颂与《大林间书》四，十，同文。【笔者】“无明”、“明”：见注 64,66，指偏明；俱明见颂 11。

Chin Shih-Foong Page 10

Īśāvāsyopaniṣad 26 Dec 2018

ऄॐतयदेॐवाहुर्वॐद्ययाॐ ऄतयदाॏहुॐरिवॏद्यया।
आििॏ शुश्रम
ु ॐ धीराॏर्ांॐ ये नॐस्ििद्वॏचचिषॐरे ॥१०॥
pron adj n sg nom pcl √ah perf 3rd pl f sg inst f sg inst

Anyat evaāāhuḥ68r vidyayā anyatdāhur avidyayā.

d

another/different so they said with Vidyā with Avidyā

ind √ś u perf 1st pl m pl gen pl nom 1st pl acc n sg acc vi-√cakṣ perf (middle) 3rd pl

Iti śuśruma dhīrāṇāṁ69 ye naḥstatdvicacakṣire. (10)

thus we heard „from‟ the wise who to us that made clear/explained

“A different70 (outcome) with avidyā, another with avidyā” — so they said.

Thus we heard from the wise, who explained that to us.

说唯异乎是兮，从“明”所由，
说异乎是兮，“无明”所出。
——如是闻之哲人71，
哲人示我兮“彼一”。72（十）

68
āhuḥ [perf] only.
69
dhī a [adj] „wise, versed in (RV)‟; used as nominative; dhī āṇāṁ [gen] here used as [abl].
70
different from the outcomes mentioned in the previous verse, to be elaborated by the following verse (see note 72, Xu).
71
【笔者】“如是 iti 我辈闻 śuś uma 于哲人 dhī āṇāṁ”。
72
“说唯异乎是兮”，用“唯”字所以着重“异乎”。意谓：迥异乎前颂所说之结果，乃“明”与“无明”之所归者。“异乎”说见下
颂。寻常解者，谓为“‘明’有一结果，‘无明’另有一结果”，显为凡俗之见，出以夸饰之辞，于义无所增益，抑亦无所助于思想之
贯通。

Chin Shih-Foong Page 11

Īśāvāsyopaniṣad 26 Dec 2018

िवॐद्यां चािवॏद्यां चॐ यस्िद्वेदोॐभयँॏ सॐह।

ऄिवॏद्यया मृॐकयुं िीॐकवाण िवॐद्ययाॐऽमृिॏमश्नुिे ॥११॥
f sg acc m sg nom n sg acc √vid perf 3rd sg pron adj n sg nom ind. prep adv
ā
Vidyāṁ ca avidyāṁ ca yaḥstatdveda73oubhayaṁ74 saha.
Vidyā who that knows of both kinds together with

f sg inst √mṛ m sg acc √tṝ ger +acc f sg inst √mṛ n sg acc √aś pres 3rd sg

Avidyayā mṛtyuṁ tīrtvā75 vidyayā‟amṛtam aśnute76. (11)

by Avdiyā death having crossed by Vdiyā immortality arrives at

Vidyā and avidyā — he who understands both of that together,

having subdued death by means of avidyā, arrives at immortality by means of vidyā.77

人知“明”与“无明”兮，
与一俱并。
以“无明”而出死兮，
以“明”克享永生。（十一）

73
perfect in presence sense √vid [2P] „to know, understand, experience‟.
74
ubhaya [pron. adj] „of both kinds‟.
75
√tṝ [1P] „to cross over, overcome, subdue, escape, surpass, be liberated from‟.
76
√aś [5Ā] „to reach, come to, arrive at‟.
77
by avidyā or devotional practices … we overcome „mṛtyu‟ or the ordinary life of birth and death, and by vidyā or Knowledge
of Brahman we attain absolute immortality; the practice of spiritual disciplines must be combined with the conceptual knowledge
of Brahman [Sarvananda].

Chin Shih-Foong Page 12

Īśāvāsyopaniṣad 26 Dec 2018

ऄॐतधं िमःॐ प्रिवॏशितिॐ येऽसॏम्भूििमुॐपासॏिे।

ििोॐ भूयॏ आवॐ िे िमोॐ य ईॐॏ सम्भूॏकयाँ रॐिाः॥९२॥
√andh adj n sg nom ~as n sg acc pra-√viś pres 3rd sg pl f sg acc upa-√ās pres 3rd pl

Andhaṁ tamaḥ praviśanti ye‟asambhūtim78 upāsate.

blinding darkness enter those who non-becoming worship/devoted to

pcl ind ind pl n sg acc pl pcl f sg loc √ am pp m pl nom

Tataso bhūyas iva te tamaḥo yea u sambhūtyāṁ79 ratāḥ. (12)

than that more as it were they darkness those who but in becoming reveled/are delighted

Those who are devoted to asambhūti enter into blinding darkness.

But those who reveled in sambhūti, they (enter), as it were, (into) darkness greater than that.

人遵“无生”兮，
入乎冥幽。
所乐唯“生”兮，
大暗是投。（十二）

78
asambhūti i.e. prakṛti or māyā, the non-intelligent first cause of the universe in a state of equilibrium before the creation
[Sarvananda]; lit. birth-less, here: the un-manifest state of the universe, expressed as the primordial darkness in the Vedas
[Siddhartha Krisna].
79
sambhūti i.e. Hiraṇyagarbha, the first manifestation of Brahman. He is known by different names, viz. B ahmā, Sūt ātman,
Kā ya-brahman etc. Māyā playing upon Brahman causes the first manifestation of Hiraṇyagarbha, in the beginning of the cycle.
He in turn creates the whole universe [Sarvananda]; lit. creation, here: the manifest life force [Siddhartha Krisna].

Chin Shih-Foong Page 13

Īśāvāsyopaniṣad 26 Dec 2018

ऄॐतयदेॐवाहुः संॏभॐवादॐतयदाॏहुॐरसंभ ॏ वाि्।

आििॏ शुश्रुमॐ धीराॏर्ांॐ ये नॐस्ििद्वॏचचिषॐरे ॥१३॥
pron adj n sg nom+abl pcl √ah perf 3rd pl m sg abl m sg abl

Anyatdevaāāhuḥ sambhavāt80danyatdāhur asambhavāt81.

different so they said from becoming from non-becoming

ind √ś u perf 1st pl m pl gen pl nom 1st pl acc n sg acc vi-√cakṣ perf (middle) 3rd pl

Iti śuśruma dhīrāṇāṁ ye naḥstatdvicacakśire. (13)

thus we heard „from‟ the wise who to us that made clear/explained

“A different (outcome) from sambhava, another from asambhava” — so they said.

Thus we heard from the wise, who explained that to us.

说唯异乎是兮，从“生”所由，
说异乎是兮，“无生”所出。
——如是闻之哲人82，
哲人示我兮“彼一”。（十三）

80
sambhava =sambhūti i.e. Hiraṇyagarbha [Sarvananda].
81
asambhava =asambhūti i.e. prakṛti [Sarvananda].
82
【笔者】“如是 iti 我辈闻 śuś uma 于哲人 dhī āṇāṁ”。

Chin Shih-Foong Page 14

Īśāvāsyopaniṣad 26 Dec 2018

सम्भूॏति च िवनाॐशं चॐ यस्िद्वेदोॐभयँॏ सॐह।

िवॐनाॐशेनॏ मृॐियुं िीॐकवाण संभूॏकयाॐऽमृिॏमश्नुिे॥१४॥
f sg acc √naś m sg acc n sg nom n sg acc vid perf 3rd sg pron adj n sg nom ind. prep adv

Sambhūtiṁ ca vināśaṁ 83
ca yaḥstatdvedaoubhayaṁ saha.
„becoming‟ „destruction‟ who that knows of both kinds together with

m sg inst √mṛ m sg acc √tṝ ger +acc f sg inst √mṛ n sg acc √aś pres 3rd sg

Vināśena mṛtyuṁ tīrtvā saṃbhūtyā‟amṛtam aśnute. (14)84

by „destruction‟ death having crossed by becoming immortality arrives at

Sambhūti and vināśa — he who understands both that together,

having subdued death by means of vināśa, arrives at immortality by means of sambhūti.

人知“生”与“灭”兮，
与一俱并。
以“灭”而出死兮，
以“生”克享永生。（十四）

83
vināśaṁ lit. „destruction‟, to be taken as „destructible. Whatever is caused is destructible. So here meant Hiraṇyagarbha (the
first manifestation of Brahman) which is also destructible, i.e. =sambhūti „becoming‟ [Sarvananda].
84
adopting the above meaning of vināśa (i.e. =sambhūti) would lead to having two „sambhūti‟ in this same verse, thereby
obscurity in the meaning of the second half of the verse. Śaṅkara explained this away by proposing: 1. the first sambhūti should
be taken as an aphaeresis of asambhūti, the initial „a‟ as being elided; and 2. the second sambhūtyā is actually asambhūtyā in
euphonic combination with tī tvā. This is a rather complicated explanation. Uvaṭācārya‟s alternative commentary is more
plausible: sambhūti =Brahman, the cause of all creations, and vināśa =the body, which is perishable. The Yogin who knows both
attains immortality through the Knowledge of Brahman, having crossed over death through works performed with the body
[Sarvananda].

Chin Shih-Foong Page 15

Īśāvāsyopaniṣad 26 Dec 2018

िहॐरॐण्मयेन ॏ ॐ पारेॏर् सॐकयस्यािपॏिहिं मुखॏम्।

ित्त्वं पूॏषन्
ॐ पावृर्
ॏ ु सॐकयधॏमाणय दृॐष्टये ॥१५॥
adj n sg inst n sg inst n sg gen adj n sg nom n sg nom

Hiraṇmayena pātreṇa satyasyaāapihitaṁ mukham.

golden vessel of the truth concealed opening aperture/entrance/mouth/face

n sg acc ppn 2nd sg m m sg voc imp 2nd sg tatpu cpd m sg dat ~i f sg dat

Tat tvaṁ pūṣan85nnapāvṛṇu86 satya-dharmāya87 dṛṣṭaye. (15)

that you Sun! you shd uncover dharma-of-truth for the beholding

The face of the Truth is concealed by a golden vessel.

Uncover it, O Pūṣan! For (revealing) the dharma-of-truth; for the beholding (of thee)88. 89

金光为盖兮，
掩蔽真理之面；
养育者！君其除之！
为真理之法兮为见！90（十五）

85
√pūṣ [1P] „to nourish, support‟; pūṣan [m] a Vedic deity (originally connected with the sun, and therefore the surveyor of all
things, and the conductor on journeys and on the way to the next world; regarded as keeper (nourisher, supporter) of all.
86
√vṛ [5P] apā-vṛ =apa-vṛ „to open, uncover, reveal‟; vṛnu [imp 2nd sg] „you should cover‟.
87
satyadharma [adj, used as noun] lit. „one whose ordinances are truth‟; alternatively „dharma-of-satya‟, dṛṣṭi (see note 90, Xu).
88
dṛṣṭi „beholding of thee‟ [Sarvanada], i.e of Pūṣan.
89
this particular verse is the dying prayer for the illumination of one who has been devoted all through his life to the
contemplation of the Deity as manifested in the sun [Sarvananda].
90
在《韦陀》(Veda) 之内中深义，“太阳之神”(Sūrya)【笔者：原文 Pūṣan】，表“见者”之神圣“启明”，超出心思，而形成事物
纯粹自体光明“真理”者。彼之主要权能为自体启明之知识，在《韦陀》中称之为“见”。彼之国土则说为“真理”，“律则”，“大”。
彼为“养育者”或“长养者”，以其扩大且启迪人类黑暗有限之存在体，入乎一光明与无限之知觉性。彼为独一“见者”，“见一性者”，
“知自我者”，而导入至乎最上之“见”。彼为“琰魔”(Yama) 即“管制者”或“执法者”，操持“真理之大法”(Satyadharma) 故
亦即吾人本性之正当原则，——“各如其性兮”【笔者：见第八颂】，——以管制人类行为及已显示之有体；为一发自“万物父”之光
明权能，而在自体则现示为神圣之“彼士”（补鲁洒），则一切有体皆其显示也。彼之光明，皆辉煌发自“真理”即“大”之思想，然
在生分别及反映之原则——“心思”中，则变偏差，曲折，以致破碎，凌乱。于此造成一金光之盖，蒙蔽“真理”之容。“见士”祷告
“日神”，祈其整飭至于正当关系与秩序中，要收聚为一启示之真理整体。此内中程序之结果，乃在宇宙之神圣“性灵”中，见万事万
物为一。
按：第十五颂至第十八颂全文，与《大林间书》，五，十五，一，同。

Chin Shih-Foong Page 16

Īśāvāsyopaniṣad 26 Dec 2018

पूषन्
ॏ ेिषे यम सूयणॐ प्राजाॏपकयॐ व्यूॏह रॐश्मीतसमूॏहॐ िेजोॐ यत्तेॏ रॐपं िलयाॏर्िमंॐ ित्तेॏ पश्यािम।
योॐऽसावॐसौ पुरॏषःॐ सोॐऽहमॏिस्म ॥१६॥
m sg voc m sg voc m sg voc m sg voc m sg voc √ūh imp 2nd sg m pl acc √ūh imp 2nd sg n sg acc

Pūṣan ekarṣenn 91
yama sūrya prājāpatya vyūha 92
raśmīn samūha tejaso
Nourisher! Sole Seer! Controller! Sun! Son of Prājāpati! you remove rays you gather light

n sg nom 2nd gen n sg acc adj spv n sg nom n sg acc n sg acc 2nd gen pres 1st sg

yat te rūpaṁ kalyāṇa-tamaṁ93 tat te paśyāmi.

wh your form auspicious-most that your I behold
st
m sg nom m sg nom m sg nom m sg nom 1 sg nom pres 1st sg
Yaḥo‟asauāvaasau puruṣaḥ94 saḥo‟aham asmi. (16)
wh that that Puruṣa He I am

O Nourisher! Sole seer! Controller! Sun! Son of Prajāpati! Remove your rays! Gather your light!
(So that) I (may) behold that of yours — which is your most auspicious form.
That which is the Puruṣa — He am I.

养育者！独见者！
执法者！太阳！造物之子！
整君之芒！
敛君之光！
我乃见君之相，
至福乐兮辉章！
彼兮彼兮彼士，——我为彼！（十六）

91
rṣe for ṛṣe? [m sg voc of ṛṣi].
92
vi-√ūh [1P/Ā] „to push or move apart, place asunder, divide, distribute‟, i.e. „to remove‟.
93
kalyāṇa [adj] „agreeable, noble, auspicious, happy, fortunate, prosperous beautiful, virtuous‟, tama [affix for superlative],
94
„being‟ [Sarvananda]; „the indweller, the one who fills everything‟ [Siddhartha Krisna].

Chin Shih-Foong Page 17

Īśāvāsyopaniṣad 26 Dec 2018

वाॐयुरिनॏिमॐमृिॐमथेॐदं भस्माॏतिँॐ शरीॏरम्।

ॎ क्रिोॐ स्मरॏ िृ ॐिँ स्मॏरॐ क्रिोॐ स्मरॏ िृ ॐिं स्मॏर ॥१७॥
√vā m sg nom √an m sg acc √mṛ adj n sg acc pcl dpn n sg nom adj n sg nom n sg nom

Vāyuḥranilam amṛtam atha95eidaṁ bhasmāntaṁ śarīram.96

breath wind/air immortal now this ending in ashes, finally burnt body

kratu m sg voc √smṛ imp 2nd sg √kṛ pp n sg acc

Oṁ krato97 smara kṛtaṁ smara krato smara kṛtaṁ smara. (17)

Will! you remember what‟s done

Now (let) the breath (be restored to) the immortal p āṇa; (let) this body (be) reduced to ashes.
Om. O Kratu! Remember! Remember past deeds. O Kratu! Remember! Remember past deeds.

气息兮，永生之命；
躯体兮，飞灰是竟。
唵！心志兮！记昔之行，记之！
心志兮！记之，记昔之行！98（十七）

95
atha „an auspicious and inceptive particle (not easily expressed in English)‟.
96
atha vāyuḥ amṛtam anilam (p atipadyatām pass. imp. 3rd sg „let restore), idaṁ śa ī am bhasmāntaṁ bhūyāt (active
benedictive 3rd sg (aorist optative) „let it be‟) [Sarvananda]
97
kratu [m] „will, power, resolution, determination‟; „mind‟ [Sarvananda]; „fire within me as intelligence‟ [Siddhartha Krisna].
98
“气息”(Vāyu)，音翻“涡柔”，余处称 Matariśvan，（按：前译“生命之主”，见第二分注。）即宇宙之“生命能力”。在“太
阳”之光明中，彼自启示为生存之永生原则，躯体中之生，死，生命，皆不过特殊与外在之程序而已。
在《韦陀》中，“心志”(Kratu) 有时义为“行为”本身，有时义为“行为后之有效权能”，以“意志”代表于心思知觉性中者。
“火神”即此权能。彼为一神圣力量，初显于物中为热，与光，与物质能力，其次在人之知觉性之其他诸原则中，取各种形式，以一种
进步之显示，而导人上达于“真理”与“福乐”。
按：第十七颂“心志”，参《唱赞书》，三，十四，一。第十八颂出 RV. 1.189.1。后半亦见 AV. 4.39,106。

Chin Shih-Foong Page 18

Īśāvāsyopaniṣad 26 Dec 2018

ऄग्ेॐ नयॏ सुॐपथाॏ राॐये ऄॐस्माितवश्ाॏिन देव वॐयुनाॏिन िवॐद्वान्।

युय
ॐ ोॐध्यॐस्मज्ुहु
ॏ राॐर्मेनोॐ भूियॏष्ठां िेॐ नमॏ ईॐतक्त िवधेम ॥१८॥
m sg voc √nī imp 2nd sg m sg inst m sg dat ppn 1st pl acc adj n pl nom m sg voc n pl nom vidvat m sg nom

Agne naya su-pathā 99

rāye 100
asmān viśvāni deva vayunāni101 vidvān102.
Fire! you lead by fair path for riches us entire/all Deva! activities knower

√yu imp 2nd sg 2nd pl abl √hvṛ aor. part. adj n sg acc n sg acc bahu spv adj f sg acc 2nd dat n sg acc f sg acc √vidh [6P] opt 1st pl

Yuyodhi 103y j
asmat juhurāṇam 104
enas 105o
bhūyiṣṭhāṁ te namas uktiṁ vidhema. (18)
you remove from us crooked/devious sin most numerous for you homage words we shd offer

O Agne! Lead us, by the auspicious path, to riches. O Deva! Knower (of) all activities.
Remove from us devious sin(s). To you we do offer many words of homage.

火神！君明知兮万族！
由乎善道，
引我入乎大福！
而除罪恶引诱。
曰至上皈敬君兮，以祝。106（十八）

99
[tatpu cpd] first member su [adj] „fair, auspicious‟.
100
rai [m] rarely f. (fr. √ ā [2P/Ā] „to give, grant, bestow‟), „property, possessions, goods, wealth, riches‟.
101
vayuna [adj] √vī „moving, active, alive‟; as noun: „activity‟.
102
from vidvas [adj] „one who knows, knowing‟; vidvat [middle stem].
103
√yu [3P] „to separate, keep or drive away, ward off, exclude or protect from, remove‟; yuyodhi RV for yuyuhi Classical.
104
√hvṛ [1P] „to deviate or diverge … be crooked or curved, bend‟; (Macdonell Skt Grammar p.241: the Veda has an aorist
participle, e.g. kṛ: k āṇa); MW: Caus. hvā ayati (aor. jihvaraḥ, °ratam, juhuraḥ, juhū thāḥ, juhurāṇa „to cause to go crookedly,
lead astray‟ RV.
105
„mischief, sin, offence, fault‟.
106
“罪恶”，在《韦陀》之概念（此颂直取自《韦陀》）乃激动且引诱官能离乎善道者。有一正道，即自然增上光明与真理之路，ṛjulpanthā,
ṛtasya panthā，引過無限水平，引至無限視景 vitānipṛṣṭhāni，由之而则吾本人性之律则，可寻常导使吾人臻乎圆成。然“罪恶”反驱
之在不平且有限之曲径中行，顿蹱颠沛，循乎盘纡转折已。du itāni vṛjināni.
“以祝”vidhema 一辞，乃用于敕其牺牲，向上帝献供，寻常亦用于牺牲或祠祀本事，“皈依”namas，内中外表之归依，在《韦
陀》为投顺吾人内中及世界内中神圣“存在者”之象征。此所奉为牺牲者，即全部低等自私人类天性之官能，所供奉者即“火神”或神
圣“意志之力”。作最完全之投顺已，则无有于内中之乖戾，此乃能引导人之心灵，经真理而达于福乐境，充满精神富藏者。此幸福境，
乃纯粹“爱”与“乐”之原则中所涵原来必有之自我满足。斯则《韦陀》入道者尝视为宇宙间神圣生存之渊源，人类神圣生命之基础。
惟此原则之以自私自利尔变形，乃现为低等世界中之欲望与占有欲。

Chin Shih-Foong Page 19

Īśāvāsyopaniṣad 26 Dec 2018

The following works were consulted for grammar parsing, English translation and notation:

 Swāmi Śarvānanda: Īśāvāsyopaniṣad, Sri Ramakrihna Math, India

 Siddhartha Krishna, India (pdf version from the Kāṇva recension of the Shukla Yajur Veda)

 Chinese translation and notation by Xu Fancheng (徐梵澄) 2007 op.cit.

Abbreviation of Grammatical Terms

gender (liṅga)
masculine feminine neuter

number (vacana)
singular dual plural

person (puruṣa)
1st 2nd3rd person

verb ending
Ā ātmanepada (middle ending), P parasmaipada (active ending), passive

case (vibhakti)
nominative accusative instrumental dative ablative genitive locative vocative

tense (kālā)
present (indicative) imperfect perfect aorist periphrastic-future future

mood (arthā)
imperative optative subjuctive conditional injuctive

verbal derivative (pratyayānta-dhātu)

causative desiderative intensive denominative

participle (kṛdanta)
pap present (active stem), pmp present (middle stem) ppp present passive, psap past active, pp past passive,
fap future (active stem), fmp future middle (stem), fpp future passive (future perfect, gerundive) , pfap perfect
active, pfmp perfect middle, gerund (absolutive/indeclinable past participle), infinitive

pronoun
ppn personal, dpn demonstrative, rpn relative, ipn interrogative, rpn reflexive, pronominal adjective

compound (samāsa) cpd

tatpuruṣa (vyadhikaraņa), karmadhāraya, bahuvrīhi, dvanda, upapada
o
(ibc) in the beginning of a compound, o (ifc) at the end of a compound

numeral num
cardinal ordinal

miscellaneous
adjective adverb indecline particle prefix suffix comparative superlative

Chin Shih-Foong Page 20