स यदा प्राणेन सह संयुज्यते तदा पश्यति नद्यो नगराणि बहूनि विविधानि च यदा व्यानेन सह संयुज्यते तदा पश्यति देवांश्च ऋषींश्च यदापानेन सह संयुज्यते तदा पश्यति यक्षराक्षसगन्धर्वान्यदा उदानेन सह संयुज्यते तदा पश्यति देवलोकान्देवान्स्कन्दं जयन्तं चेति यदा समानेन सह संयुज्यते तदा पश्यति देवलोकान्धनानि च यदा वैरम्भेण सह संयुज्यते तदा पश्यति दृष्टं च श्रुतं च भुक्तं चाभुक्तं च सच्चासच्च सर्वं पश्यति
sa yadā prāṇena saha saṃyujyate tadā paśyati nadyo nagarāṇi bahūni vividhāni ca yadā vyānena saha saṃyujyate tadā paśyati devāṃśca ṛṣīṃśca yadāpānena saha saṃyujyate tadā paśyati yakṣarākṣasagandharvānyadā udānena saha saṃyujyate tadā paśyati devalokāndevānskandaṃ jayantaṃ ceti yadā samānena saha saṃyujyate tadā paśyati devalokāndhanāni ca yadā vairambheṇa saha saṃyujyate tadā paśyati dṛṣṭaṃ ca śrutaṃ ca bhuktaṃ cābhuktaṃ ca saccāsacca sarvaṃ paśyati
When he is joined with prāṇa, then he sees rivers and cities, many and various. When with vyāna — he sees the gods and the seers. When with apāna — he sees yakṣas, rākṣasas and gandharvas. When with udāna — he sees the worlds of the gods, the gods, Skanda and Jayanta. When with samāna — he sees the worlds of the gods and riches. And when he is joined with vairambha, then he sees the seen and the heard, the enjoyed and the unenjoyed, the existent and the non-existent — he sees all.
783ae799f77e · 发布于 2026年7月29日 04:12:03 UTC
可用语言RUEN用方向键翻颂
The mantra explains dreams, and explains them by the arrangement of the breaths.
The five breaths — prāṇa, vyāna, apāna, udāna, samāna — are familiar from all the Upaniṣads. Here it is said that the soul in sleep joins now one, now another, and on this depends what it sees.
The correspondences are not built at random. With prāṇa, the breath of inhalation and of life here, one sees rivers and cities — that is, the accustomed earthly world. With vyāna, spread through the whole body, — gods and seers. With apāna, the lower breath, — beings of the lower order: yakṣas, rākṣasas, gandharvas. With udāna, the ascending breath, — the heavenly worlds and the heavenly warriors Skanda and Jayanta. With samāna, the equalising, — the worlds of the gods and riches.
The order is recognisable: the higher the breath, the higher the thing seen. A dream turns out to be not random nonsense but an indication of where the soul now is.
And sixth is named a breath absent from the usual five: vairambha. The word is rare; it is interpreted as “the uplifting, the carrying aloft” and linked with the air that does not belong to the body. And its fruit is different in kind: what is seen is no longer some one region, but everything — “the seen and the heard, the enjoyed and the unenjoyed, the existent and the non-existent”.
Note the pairs: the heard and the seen — what has entered; the enjoyed and the unenjoyed — what has been tasted and not tasted; the existent and the non-existent — both edges of being. Joined with the sixth breath, the choice of region vanishes: all is visible.
So from the explanation of dreams the book passes to the state where there is no dream at all; of it the next two mantras will speak.