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奥义书 · Saubhāgyalakṣmī 3.6
॥
天城文
तालुचक्रम् । तत्रामृतधाराप्रवाहः । घण्टिकालिङ्गमूलचक्ररन्ध्रे राजदन्तावलम्बिनीविवरं दशद्वादशारम् । तत्र शून्यं ध्यायेत् । चित्तलयो भवति
转写 (IAST)
tālucakram | tatrāmṛtadhārāpravāhaḥ | ghaṇṭikāliṅgamūlacakrarandhre rājadantāvalambinīvivaraṃ daśadvādaśāram | tatra śūnyaṃ dhyāyet | cittalayo bhavati
逐字释义
梵语IAST释义
तालु-चक्रम्tālu-cakramthe palate circle
तत्र अमृत-धारा-प्रवाहःtatra amṛta-dhārā-pravāhaḥthere, a flow, a stream of nectar
घण्टिका-लिङ्ग-मूल-चक्र-रन्ध्रेghaṇṭikā-liṅga-mūla-cakra-randhrein the aperture of the circle at the root of the uvula
राज-दन्त-अवलम्बिनी-विवरंrāja-danta-avalambinī-vivaraṃa fissure hanging from the "royal tooth"
दश-द्वादश-अरम्daśa-dvādaśa-aramwith ten and twelve spokes
तत्र शून्यं ध्यायेत्tatra śūnyaṃ dhyāyetthere let him meditate on the void
चित्त-लयः भवतिcitta-layaḥ bhavatia dissolution of consciousness occurs
译文
"The palate circle: there, a flow, a stream of nectar; in the aperture of the circle at the root of the uvula, a fissure hanging from the 'royal tooth,' with ten and twelve spokes. There let him meditate on the void; and a dissolution of consciousness occurs."
版本
3392623f16dd · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
Of amṛta, flowing down from the crown, it was said when reading the Varāha (5.33) and the Kaivalya; no need to repeat. It is worth noting the expression rāja-danta, "royal tooth." This is what this literature calls the uvula — that very soft protrusion visible deep in an open mouth; and it is called the royal tooth because it stands at the top and in the middle.
The technique in which the tongue is curled back and up, to this place, is called khecarī-mudrā, "the seal of movement in space"; and the whole of nāda-yoga and the teaching on nectar rest on it. Let us say plainly what must be said about this technique. In its full form it requires the cutting of the tongue's frenum, so that the tongue can reach further; and the books describing it prescribe cutting it little by little over months.
This matter is bodily and not without risk, and we speak of it as a subject of description, not as advice. The Vaiṣṇava side knows no such techniques and holds none; and it is worth noting that it does the exact opposite with the tongue. For it the tongue is an instrument of speech, and its chief task is to utter; and that it is counted both the chief hindrance and the chief instrument was discussed when reading the Hayagrīva (2.p5).
That is, in one practice the tongue is curled inward so that it falls silent and drinks; in the other it is kept occupied so that it speaks and sings. This distinction, to my mind, is a brief summary of the whole dispute.