奥义书 · Rāma-tāpanī Uttara 4.12
॥
天城文
ओं यो ह वै श्रीरामचन्द्रः स भगवान् योऽन्तःकरणचतुष्टयात्मा भूर्भुवः सुवस्तस्मै वै नमो नमः
转写 (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān yo'ntaḥkaraṇacatuṣṭayātmā 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 अन्तःकरणचतुष्टयात्माyaḥ antaḥkaraṇacatuṣṭayātmāwhose Ātman is the fourfold inner instrument; the one whose essence is the four inner organs
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 whose Ātman is the fourfold inner instrument. Earth, mid-air, heaven! To him be bow upon bow.
版本
eec55ed92dae · 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 twelfth mantra names the antaḥkaraṇa-catuṣṭaya — “the fourfold inner instrument”.
They are four: manas — the mind, which wavers and doubts; buddhi — reason, which decides; ahaṅkāra — selfhood, the “I-maker”, which appropriates everything; citta — memory, where everything settles.
This is our whole inner apparatus as the Indian science of the soul describes it. And it is said: it is He.
Note that among the four selfhood too is named — ahaṅkāra. Yet it is precisely she who in these books is held the root of the trouble: from her come “mine” and “I myself”.
And still she too is named He.
In this is the whole difference between rejection and embracing. The book does not command to destroy selfhood, as it did not command to drive out the guṇas — of which the fourth paragraph of the fifth Upaniṣad of the pūrva spoke: there the three guṇas were the mat beneath Him.
The instruments remain instruments; what changes is whose they are acknowledged to be.