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奥义书 · Dattātreya 1.2
॥
天城文
दमिति हंसः । दामिति दीर्घं तद्बीजं नाम बीजस्थम् । दामित्येकाक्षरं भवति । तदेतत्तारकं भवति । तदेवोपासितव्यं विज्ञेयं गर्भादितारणम् । गायत्री छन्दः । सदाशिव ऋषिः । दत्तात्रेयो देवता
转写 (IAST)
damiti haṃsaḥ | dāmiti dīrghaṃ tadbījaṃ nāma bījastham | dāmityekākṣaraṃ bhavati | tadetattārakaṃ bhavati | tadevopāsitavyaṃ vijñeyaṃ garbhāditāraṇam | gāyatrī chandaḥ | sadāśiva ṛṣiḥ | dattātreyo devatā
逐字释义
梵语IAST释义
दम् इति हंसःdam iti haṃsaḥ"dam" — swan
दाम् इति दीर्घंdām iti dīrghaṃ"dam" long
तत्-बीजंtat-bījaṃis that seed
नाम बीज-स्थम्nāma bīja-sthamthe name standing in the seed
दाम् इति एक-अक्षरं भवतिdām iti eka-akṣaraṃ bhavati"dam" becomes single-syllabled
तत् एतत् तारकं भवतिtat etat tārakaṃ bhavatithat becomes the carrying-across
तत् एव उपासितव्यंtat eva upāsitavyaṃit alone must be worshipped
विज्ञेयंvijñeyaṃand known
गर्भ-आदि-तारणम्garbha-ādi-tāraṇamcarrying across from the womb and beyond
गायत्री छन्दःgāyatrī chandaḥgāyatrī — the meter
सदाशिवः ऋषिःsadāśivaḥ ṛṣiḥSadāśiva — the sage
दत्तात्रेयः देवताdattātreyaḥ devatāDattātreya — the deity
译文
«"Dam" is the swan; "dam" long is that seed, the name standing in the seed. "Dam" becomes single-syllabled; it becomes the carrying-across; it alone must be worshipped and known, carrying across from the womb and beyond. The meter is gāyatrī, the sage is Sadāśiva, the deity is Dattātreya».
版本
f4312d146c6a · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
A one-syllable mantra is given, and it is worth noting the word tāraka, “that which carries across,” from tṝ, “to cross over.” We met this word reading the Tārasāra, where a whole book was devoted to it; let us briefly repeat its sense. Tāraka is that which ferries across; and the image of water and crossing is the chief image of salvation in this literature, discussed reading Śāṭyāyanīya (31).
Let us add, too, the phrase garbha-ādi-tāraṇa, “carrying across from the womb and beyond.” It means that the crossing does not begin with death, but with conception: one is saved not from hell, but from birth. This detail is constant in Indian literature and deserves stating, for it explains why these books insist so.
Trouble is placed not in the fact that a person will die, but that he will be born again; and the cry of the infant in the womb, promising to remember and forgetting at birth, was discussed reading the Garbha Upaniṣad. Note, too, that the sage of the mantra is named Sadāśiva, that is, Śiva. This detail is no accident and recurs with every mantra in this book: Dattātreya is the form in which the three converged, and hence his mantra proceeds from Śiva, while its deity is Viṣṇu.
The Vaiṣṇava side has no objection to such a combination, as long as the order is preserved; and that Śiva stands as transmitter was discussed reading the Hayagrīva (2.p1).