奥义书 · Rāma-tāpanī Uttara 4.7
॥
天城文
ओं यो ह वै श्रीरामचन्द्रः स भगवान् यो जीवात्मा भूर्भुवः सुवस्तस्मै वै नमो नमः
转写 (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān yo jīvātmā bhūrbhuvaḥ suvastasmai vai namo namaḥ
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ओं यः ह वै श्रीरामचन्द्रःoṃ yaḥ ha vai śrīrāmacandraḥOṁ. He who is Śrī-Rāmacandra; Oṁ. The very one who is Śrī-Rāmacandra
सः भगवान्saḥ bhagavānhe is the Lord; he indeed is Bhagavān
यः जीवात्माyaḥ jīvātmāwho is the jīvātmā; the one who is the soul of the living
भूर्भुवः सुवःbhūrbhuvaḥ suvaḥearth, mid-air, heaven; bhūḥ, bhuvaḥ, svaḥ
तस्मै वै नमः नमःtasmai vai namaḥ namaḥto him be bow upon bow; to him worship and worship
译文
Oṁ. He who is Śrī-Rāmacandra — He is the Lord, and He is he who is the living soul. Earth, mid-air, heaven! To him be bow upon bow.
版本
e513f0bdac46 · 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 seventh mantra is the most dangerous in the list for an inattentive reading: “He is the jīvātmā”, the living soul.
This can be read two ways, and on this the schools of Vedānta parted. One reading: there is no soul apart, there is only He, and the difference is illusory. The other, which Vaiṣṇava Vedānta holds: the soul is of one essence with Him, but not identical.
For the second speaks this whole book, and speaks insistently. Eighteen paragraphs back Rāma promised Śiva: “they, freed, attain me”; three paragraphs earlier it is said that He “shows Himself” to the praiser. One does not come to oneself, nor show oneself to oneself.
And stronger still: in the first paragraph of the second chapter of the uttara stood so'ham — “that am I” — and beside it, in the same line, the address “O Rāma, O Good one”. He who identifies himself without remainder does not call.
The sense, then, is this: that by which the soul lives is He; our nature is one — conscious, not material. Hence one can say that He is the jīva.
The next mantra will say the same from the other side — and more exactly.