Ishavasya
《伊沙瓦西亚奥义书》（Īśāvāsya Upaniṣad）是“主要奥义书”（mukhya）之一，隶属白夜柔吠陀（Śukla Yajurveda），共18颂，篇幅极短却高度凝练。开篇“īśāvāsyam idaṃ sarvam”宣示：一切运动的宇宙皆为主宰（Īśa）所“覆盖/贯穿”，从而赋予世界以神圣维度。由此引出伦理要义：“tena tyaktena bhuñjīthāḥ”（以舍离而受用）与“mā gṛdhaḥ”（勿贪、勿据为己有）。 本书并不把行动（karma）与知识（vidyā）简单对立，而强调融通。“kurvann eveha karmāṇi… śataṃ samāḥ”指出：人可以在世间尽责而不受系缚，只要行动不出于自我占有与我执。随后通过vidyā–avidyā（以及sambhūti–asambhūti）的辩证教导，警示偏执一端将导向“黑暗”；二者的正当理解与结合，才能“越过死亡”而趋向“不死”（amṛta）。 结尾以“金色器皿”（hiraṇmayena pātreṇa）象征真理之面被耀眼光辉所遮蔽。求道者祈请太阳神（Sūrya/Pūṣan）移去遮蔽，使其得见真实之法（dharma）并证悟内在之“人”（puruṣa）。在商羯罗（Śaṅkara）的不二论（Advaita）诠释中，核心是证得我（Ātman）与梵（Brahman）同一，业行多为净化之助缘；其他传统则更强调Īśa作为内在于宇宙的个人主宰与奉献（bhakti）的向度。
Start ReadingKey Teachings
Īśāvāsyatā (divine pervasion): the entire moving universe is pervaded/inhabited by Īśa.
Tena tyaktena bhuñjīthāḥ: true “enjoyment” is through relinquishment and inner freedom, not possession.
Mā gṛdhaḥ kasyasvid dhanam: non-appropriation and non-greed as a direct implication of non-dual vision.
Karma-yoga orientation: action can be lived for “a hundred years” without bondage when performed without egoic claim.
Vidyā–Avidyā synthesis: exclusive pursuit of either leads to darkness; integrated understanding enables crossing death and attaining immortality.
Sambhūti–Asambhūti dialectic: the manifest and the unmanifest must be understood without one-sided absolutization.
Ātman vision: the Self in all beings and all beings in the Self; compassion and fearlessness arise from this insight.
The “golden vessel” motif: the brilliance of appearances veils Truth; prayer and discernment remove the covering.
Sūrya/Pūṣan invocation: the cosmic order (ṛta/dharma) and inner realization converge in the solar symbolism.
Liberation (amṛtatva): immortality as realization of the innermost reality, not mere post-mortem survival.
Verses of the Ishavasya
18 verses with Sanskrit text, transliteration, and translation.
Verse 1
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥
此一切——凡在这动荡世界中运动者——皆为主所遍覆、所贯穿。以舍离之心而受用；莫贪求任何人的财物。
Brahman/Īśvara-pervasion; tyāga (renunciation) as the basis of right enjoyment; aparigraha (non-possessiveness)Verse 2
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः । एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥
唯在此世行事不辍，方当愿活百年。于你而言，别无他途；如此行者，业不染人。
Karma-yoga and akarma-bandha (non-binding action); niṣkāma-karma; jīvanmukti orientationVerse 3
असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः । ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥
那些世界名为“无日之界”，被致盲的黑暗所覆。凡戕害自我（我性、阿特曼）之人，死后皆趋往彼处。
Avidyā (ignorance) and ātma-han (self-negation); bondage leading to dark states; necessity of Self-knowledgeVerse 4
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥४॥
那唯一者不动，却比心念更迅疾；诸天不能及，因为祂先行在前。祂虽安住不移，却超越一切奔走者；在祂之中，摩多利施梵（风）安置诸水。
Brahman (transcendent-immanent Absolute) and its paradoxical nature beyond motion/restVerse 5
तदेजति तन्नैजति तद्दूरे तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥५॥
祂行而不行；祂远而又近。祂在这一切之内；祂亦在这一切之外。
Brahman as immanent and transcendent; non-duality beyond opposites (dvandva-atīta)Verse 6
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥
惟有那人于自我（我性、Ātman）中观见一切众生，又于一切众生中观见自我——从此不再退缩，不生厌憎。
Ātman-Brahman nonduality; sarvātma-bhāva; liberation through knowledge (jñāna) removing aversion (dveṣa)Verse 7
यस्मिन् सर्वाणि भूतानि आत्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥
对那位智者而言，一切众生在他之中唯成自我（我、Ātman）——见一体者，于彼还有何迷妄？还有何忧悲？
Ātman–Brahman non-duality; removal of śoka/moha through ekatva-darśanaVerse 8
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भू याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥८॥
祂遍行周遍：光明灿然、无身无形、无伤无疵、无筋无脉、清净纯一、不为恶所染。祂是见者、智思者、超越一切者、自有者——依诸法如实之性，安立万物及其义理，历经恒久之岁月。
Brahman/Iśvara as all-pervading, pure, actionless (nirdoṣa) reality; cosmic order (ṛta/dharma) and intelligent governanceVerse 9
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥९॥
崇奉无明者，堕入盲暗之中；而仿佛坠入更深的黑暗——那些沉迷于“知识”者。
Vidyā–avidyā dialectic; critique of one-sided paths; necessity of integral understanding (later resolved in 10–11)Verse 10
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१०॥
人们说：由圣智（vidyā）所达者是一事；由无明（avidyā）所趋者又是一事。我们如是从诸贤哲处听闻，他们已为我们明示此义。
Vidyā–avidyā viveka (discrimination between higher knowledge and ignorance)Verse 11
विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥११॥
知此者——圣智（vidyā）与无明（avidyā）二者并知——以无明而越死，以圣智而得不死。
Sādhana-samuccaya (integration of karma/upāsanā leading toward mokṣa); amṛtatva (immortality)Verse 12
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते । ततो भूय इव ते तमो य उ सम्भूत्यां रताः ॥१२॥
崇奉未显（asambhūti）者，堕入盲暗之中；而沉迷于显现（sambhūti）者，仿佛堕入更深的黑暗。
Saguna–nirguna (manifest/unmanifest) discernment; limitation of one-sided upāsanā; avidyā of partial viewsVerse 13
अन्यदेवाहुः सम्भवात् अन्यदाहुरसम्भवात् । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१३॥
有人说：由sambhava（生成、显现）而来是一回事；又有人说：由asambhava（不生成、不显现）而来是另一回事。我们如是从智者处听闻，他们已为我们阐明此义。
Brahman–world relation; sambhūti/asambhūti as complementary standpoints; avidyā/vidyā coordinationVerse 14
सम्भूतिं च विनाशं च यस्तद्वेदोभयं सह । विनाशेन मृत्युं तीर्त्वा सम्भूत्यामृतमश्नुते ॥१४॥
知晓sambhūti（生成、显现）与vināśa（坏灭、消融）二者并行者——以vināśa越度死亡，以sambhūti得享不死。
Mokṣa through integrated knowledge (vidyā) and engagement (karma); transcendence of mṛtyu via insight into impermanence and realization of the immortalVerse 15
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥१५॥
真理之面被金色之器所覆蔽。噢Pūṣan，请为我揭开它，使奉行真理之法（satya-dharma）者得以瞻见。
Māyā/āvaraṇa (veiling); realization of Brahman (satya) beyond luminous appearances; prayer for direct vision (aparokṣānubhūti)Verse 16
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह। तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि। योऽसावसौ पुरुषः सोऽहमस्मि॥१६॥
噢 Pūṣan，独一的见者；噢 阎摩；噢 太阳神 Sūrya，生自 Prajāpati——请收摄并撤回你的光线。愿我得见你最吉祥的形相——你的光辉。那在彼处（于日轮之中）的 Purusha，那就是我。
Ātman–Brahman identity; removal of the ‘golden’ veil (avidyā) obscuring TruthVerse 17
वायुरनिलममृतमथेदं भस्मान्तं शरीरम्। ॐ क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर॥१७॥
愿生命之息（vāyu）归于不死之风；而此身终归为灰。Oṃ——噢 Kratu（意志/心念），忆念；忆念所行。噢 Kratu，忆念；忆念所行。
Anta-kāla smṛti (final remembrance), karma and its fruition, distinction of perishable body and ‘immortal’ prāṇa/cosmic principle; preparation for mokṣaVerse 18
अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम॥१८॥
噢 火神 Agni，请以善道引领我们趋向丰饶；噢 神明，知晓一切途径者。请从我们身上驱除使人迷失的罪垢。我们愿向你奉上最丰盛的敬礼之辞。
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