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奥义书 · Hayagrīva 2.p2
॥
天城文
हकारोंसकारोमकारों त्रयमेकस्वरूपं भवति । ह्लौं बीजाक्षरं भवति । बीजाक्षरेण ह्लौं रूपेण तज्जापकानां सम्पत्सारस्वतौ भवतः । तत्स्वरूपज्ञानां वैदेही मुक्तिश्च भवति
转写 (IAST)
hakāroṃsakāromakāroṃ trayamekasvarūpaṃ bhavati | hlauṃ bījākṣaraṃ bhavati | bījākṣareṇa hlauṃ rūpeṇa tajjāpakānāṃ sampatsārasvatau bhavataḥ | tatsvarūpajñānāṃ vaidehī muktiśca bhavati
逐字释义
梵语IAST释义
ह-कारः स-कारःha-kāraḥ sa-kāraḥthe sound "ha", the sound "sa"
म-कारःma-kāraḥthe sound "ma"
त्रयम् एक-स्वरूपं भवतिtrayam eka-svarūpaṃ bhavatithe three become one being
ह्लौं बीज-अक्षरं भवतिhlauṃ bīja-akṣaraṃ bhavati"hlaum" becomes the seed-syllable
बीज-अक्षरेणbīja-akṣareṇaby the seed-syllable
ह्लौं रूपेणhlauṃ rūpeṇain the form "hlaum"
तत्-जापकानांtat-jāpakānāṃfor those who repeat it
सम्पत्-सारस्वतौ भवतःsampat-sārasvatau bhavataḥthere come wealth and eloquence
तत्-स्वरूप-ज्ञानांtat-svarūpa-jñānāṃfor those who know its true nature
वैदेही मुक्तिः च भवतिvaidehī muktiḥ ca bhavatithere comes even bodiless liberation
译文
«The sounds "ha", "sa", and "ma" — the three become one being; "hlaum" becomes the seed-syllable. By the seed-syllable in the form "hlaum," those who repeat it obtain wealth and eloquence; those who know its true nature obtain even bodiless liberation».
版本
9536f9129647 · 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 distinction drawn in this passage, for it is, to my mind, the best thing in this book. Two ranks are distinguished: taj-jāpakānām, “those who repeat it,” and tat-svarūpa-jñānām, “those who know its true nature.” The first are promised sampat and sārasvata, “wealth and eloquence.”
The second — videhī mukti, “bodiless liberation.” That is, one and the same word gives different things, depending on whether the one who utters it knows what he is uttering. This distinction is worth holding onto, for it answers the objection most often raised against mantric literature: that in it sound is supposed to act by itself, like a spell.
Here it is said plainly: sound by itself gives benefits; liberation is given by knowledge of whose name it is. The Vaiṣṇava side holds the same and expresses it through the distinction between nāmābhāsa, “the reflection of the name,” and śuddha-nāma, “the pure name.” The first acts even for one who utters it unwittingly — as with Ajāmila, discussed reading Varāha (5.p); and its fruits are exactly those named first here: relief, good fortune, removal of trouble.
The second requires that the name be an address; and its fruit is different. Add, too, what is said of the three sounds: ha, sa, ma — “the three become one being.” The word sa-ha, incidentally, is the ordinary word for “together”; and the resolving of a name into the sounds of which it is composed is a device we have met reading Tārasāra.