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奥义书 · Saubhāgyalakṣmī 3.8
॥
天城文
आज्ञाचक्रमष्टमम् । ब्रह्मरन्ध्रं निर्वाणचक्रम् । तत्र सूचिकागृहेतरं धूम्रशिखाकारं ध्यायेत् । तत्र जालन्धरपीठं मोक्षप्रदं भवतीति परब्रह्मचक्रम्
转写 (IAST)
ājñācakramaṣṭamam | brahmarandhraṃ nirvāṇacakram | tatra sūcikāgṛhetaraṃ dhūmraśikhākāraṃ dhyāyet | tatra jālandharapīṭhaṃ mokṣapradaṃ bhavatīti parabrahmacakram
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梵语IAST释义
आज्ञा-चक्रम् अष्टमम्ājñā-cakram aṣṭamamthe circle of command — the eighth
ब्रह्म-रन्ध्रं निर्वाण-चक्रम्brahma-randhraṃ nirvāṇa-cakramthe aperture of brahman — the circle of extinguishing
तत्र धूम्र-शिखा-आकारं ध्यायेत्tatra dhūmra-śikhā-ākāraṃ dhyāyetthere let him meditate, shaped like a smoky tongue [of flame]
तत्र जालन्धर-पीठंtatra jālandhara-pīṭhaṃthere is the seat of Jālandhara
मोक्ष-प्रदं भवति इतिmokṣa-pradaṃ bhavati itigiving liberation
पर-ब्रह्म-चक्रम्para-brahma-cakramthe circle of the supreme brahman
译文
"The circle of command — the eighth; the aperture of brahman — the circle of extinguishing. There let him meditate [on what is] finer than a needle's eye, shaped like a smoky tongue [of flame]. There is the seat of Jālandhara, giving liberation; such is the circle of the supreme brahman."
版本
6fb778fe0aa1 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
It is worth noting the name of the eighth circle: ājñā-cakra, "the circle of command." Ājñā means "order, command"; and the place between the eyebrows is so named because, by this teaching, orders are given from there — and from there too the teacher's orders are received. This detail deserves attention: the circle is named not by knowledge and not by light, but by obedience.
Let us add what is worth noting in the description itself. One is enjoined to meditate on sūcikā-grehītaram, "finer than a needle's eye," and dhūmra-śikhā-ākāram, "shaped like a smoky tongue [of flame]." That is, the image is taken not from fire but from smoke: a thin gray thread rising over what has been extinguished.
This choice agrees with the name of the circle — nirvāṇa-cakra, "the circle of extinguishing"; and the whole picture is built on the flame having already ended. Let us say plainly what to make of this. The image is honest and precisely expresses what this teaching leads to: the goal is described as a wisp of smoke over what has burned out.
The Vaiṣṇava side does not dispute the image; it disputes that it is set as the goal, and its argument, cited more than once, repeats here in briefest form: if the goal is likened to what has been extinguished, then the goal has been chosen wrongly. Its own image of the goal is the opposite: not smoke over the extinguished, but a flute over the river; and that the last sound is called Vaiṣṇava was discussed when reading the second chapter (2.10).