奥义书 · Rāma-tāpanī Pūrva 5.5
॥
天城文
आशाव्याशास्वप्यथात्मानमन्तरात्मानं वा परमात्मानमन्तः । ज्ञानात्मानं चार्चयेत्तस्य दिक्षु मायाविद्ये ये कलापारतत्त्वे
转写 (IAST)
āśāvyāśāsvapyathātmānamantarātmānaṃ vā paramātmānamantaḥ | jñānātmānaṃ cārcayettasya dikṣu māyāvidye ye kalāpāratattve
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आशासु व्याशासु अपिāśāsu vyāśāsu apiin the quarters and the intermediate quarters too; at the chief and corner directions
अथ आत्मानम् अन्तरात्मानम् वाatha ātmānam antarātmānam vāthen the Ātman or the inner Ātman; next the ātman or the antarātman
परमात्मानम् अन्तःparamātmānam antaḥthe Paramātman — within; the highest Ātman at the centre
ज्ञानात्मानम् च अर्चयेत्jñānātmānam ca arcayetand the Ātman of knowledge let him worship; and the jñānātman let him honour
तस्य दिक्षु मायाविद्येtasya dikṣu māyāvidyeat its sides — māyā and vidyā; at its sides māyā with vidyā
ये कलापारतत्त्वेye kalāpāratattvewhich are the portions and the transcendent essence; which are the kalās and the parā-tattva
译文
In the quarters and the intermediate quarters, then within — the Ātman, the inner Ātman, the Highest Ātman and the Ātman of knowledge let him worship; and at its sides — māyā and vidyā, the portions and the transcendent essence.
版本
f8f886335975 · 发布于 2026年7月29日 05:15:19 UTC
可用语言RUEN用方向键翻颂
The verse lists four “ātmans”, and this list is no set of synonyms.
Ātman — “the self”; antarātman — “the inner Ātman”; paramātman — “the Highest Ātman”; jñānātman — “the Ātman of knowledge”.
This distinction is fixed in the śāstras on worship and means degrees: the man himself, the one within him, the Highest dwelling in every heart, and the Ātman as pure knowing.
What matters is that all four are worshipped, and worshipped within, antaḥ. That is, the worshipper bows not only to Him who is on the diagram but to him who is in himself — and does not confuse them.
On this distinction Vaiṣṇava Vedānta stands. The Paramātman in the heart and the jīva in whose heart He is are not one; but neither are they two strangers. We read this in the seventh khaṇḍa of the Subāla, where the antaryāmin was named the one ruling all from within while remaining other.
Then at the sides are worshipped māyā and vidyā — “the glamour” and “the knowing”, the two powers of which the Śvetāśvatara spoke as the imperishable and the perishable.
And the last — parā-tattva, “the transcendent essence”. Beyond māyā and vidyā, beyond the portions, there is that which enters no class.