देवा ह वै प्रजापतिमब्रुवन् भूय एव नो भगवान्विज्ञापयत्विति तथेत्यजत्वादमरत्वादजरत्वादमृतत्वादशोकत्वादमोहत्वादनशनायत्वादपिपासत्वादद्वैतत्वाच्चाकरेणेममात्मानमन्विष्योत्कृष्टत्वादुत्पादकत्वादुत्प्रवेष्टत्वादुत्थापयितृत्वादुद्द्रष्टृत्वादुत्कर्तृत्वादुत्पथवारकत्वाद्दुद्ग्रासत्वादुद्भ्रान्तत्वादुत्तीर्णविकृतत्वाच्चोङ्कारेणेममात्मानं परमं ब्रह्म नृसिंहमन्विष्याकारेणेममात्मानमुकारं पूर्वार्धमाकृष्य सिंहीकृत्योत्तरार्धेन तं सिंहमाकृष्य महत्त्वान्महस्त्वान्मानत्वान्मुक्तत्वान्महादेवत्वान्महेश्वरत्वान्महासत्त्वान्महाचित्त्वान्महानन्दत्वान्महप्रभुत्वाच्च मकारार्धेनानेनात्मनैकीकुर्यादशरीरो निरिन्द्रियोऽप्राणोऽतमाः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद कस्त्वमित्यहमिति होवाचैवमेवेदं सर्वं तस्मादहमिति सर्वाभिधानं तस्यादिरयमकारः स एव भवति सर्वं ह्ययमात्मानं हि सर्वान्तरो न हीदं सर्वमहमिति होवाचैव निरात्मकमात्मैवेदं सर्वं तस्मात्सर्वात्मकेनाकारेण सर्वात्मकमात्मानमन्विच्छेद्ब्रह्मैवेदं सर्वं सच्चिदानन्दरूपं सच्चिदानन्दरूपमिदं सर्वं सद्धीदं सर्वं सत्सदिति चिद्धीदं सर्वं काशते प्रकाशते चेति किं सदितीदमिदं नेत्यनुभूतिरिति कैषेतीयमियं नेत्यवचनेनैवानुभवन्नुवाचिअवमेव चिदानन्दावप्यवचनेनैवानुभवन्नुवाच सर्वमन्यदिति स परमानन्दस्य ब्रह्मणो नाम ब्रह्मेति तस्यान्त्योऽयं मकारः स एव भवति तस्मान्मकारेण परमं ब्रह्मान्विच्छेत्किमिदमेवमित्युकार इत्येवाहाविचिकित्सन्नकारेणेममात्मानमन्विष्य मकारेण ब्रह्मणानुसन्दध्यादुकारेणाविचिकित्सन्नशरीरोऽनिन्द्रियोऽप्राणोऽतमाः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद ब्रह्म वा इदं सर्वमत्तृत्वादुग्रत्वाद्वीरत्वान्महत्वाद्विष्णुत्वाज्ज्वलत्वात्सर्वतोमुखत्वान्नृसिंहत्वाद्भीषणत्वाद्भद्रत्वान्मृत्युमृत्युत्वान्नमामित्वादहंवादिति सततं ह्येतद्ब्रह्मोग्रत्वाद्वीरत्वान्महत्त्वाद्विष्णुत्वाज्ज्वलत्वासर्वतोमुखत्वान्नृसिंहत्वाद्भीषणत्वाद्भद्रत्वान्मृत्युमृत्युत्वान्नमामित्वादिति तस्मादकारेण परमं ब्रह्मान्विष्य मकारेण मन आद्यवितारं मन आदिसाक्षिणमन्विच्छेत्स यदैतत्सर्वमपेक्षते तदैतत्सर्वमस्मिन्प्रविशति स यदा प्रतिबुध्यते तदेतत्सर्वमस्मादेवोत्तिष्ठति तदेव तत्सर्वं निरूह्य प्रत्यूह्य संपीड्य संज्वाल्य संभक्ष्य स्वात्मानमेवैषा ददात्यत्युग्रोऽतिवीरोतिमहानिति विष्णुरतिज्वलन्नतिसर्वतोमुखोऽतिनृसिंहोऽतिभीषणोऽतिभद्रोतिमृत्युमृत्युरतिनमामत्यहं भूत्वा स्वे महिम्नि सदा समासते तस्मादेनमकारार्थेन परेण ब्रह्मणैकीकुर्यादुकारेणाविचिकित्सन्नशरीरो निरिन्द्रियोऽप्राणोऽमनः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद
devā ha vai prajāpatimabruvan bhūya eva no bhagavānvijñāpayatviti tathetyajatvādamaratvādajaratvādamṛtatvādaśokatvādamohatvādanaśanāyatvādapipāsatvādadvaitatvāccākareṇemamātmānamanviṣyotkṛṣṭatvādutpādakatvādutpraveṣṭatvādutthāpayitṛtvāduddraṣṭṛtvādutkartṛtvādutpathavārakatvāddudgrāsatvādudbhrāntatvāduttīrṇavikṛtatvāccoṅkāreṇemamātmānaṃ paramaṃ brahma nṛsiṃhamanviṣyākāreṇemamātmānamukāraṃ pūrvārdhamākṛṣya siṃhīkṛtyottarārdhena taṃ siṃhamākṛṣya mahattvānmahastvānmānatvānmuktatvānmahādevatvānmaheśvaratvānmahāsattvānmahācittvānmahānandatvānmahaprabhutvācca makārārdhenānenātmanaikīkuryādaśarīro nirindriyo'prāṇo'tamāḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda kastvamityahamiti hovācaivamevedaṃ sarvaṃ tasmādahamiti sarvābhidhānaṃ tasyādirayamakāraḥ sa eva bhavati sarvaṃ hyayamātmānaṃ hi sarvāntaro na hīdaṃ sarvamahamiti hovācaiva nirātmakamātmaivedaṃ sarvaṃ tasmātsarvātmakenākāreṇa sarvātmakamātmānamanvicchedbrahmaivedaṃ sarvaṃ saccidānandarūpaṃ saccidānandarūpamidaṃ sarvaṃ saddhīdaṃ sarvaṃ satsaditi ciddhīdaṃ sarvaṃ kāśate prakāśate ceti kiṃ saditīdamidaṃ netyanubhūtiriti kaiṣetīyamiyaṃ netyavacanenaivānubhavannuvāciavameva cidānandāvapyavacanenaivānubhavannuvāca sarvamanyaditi sa paramānandasya brahmaṇo nāma brahmeti tasyāntyo'yaṃ makāraḥ sa eva bhavati tasmānmakāreṇa paramaṃ brahmānvicchetkimidamevamityukāra ityevāhāvicikitsannakāreṇemamātmānamanviṣya makāreṇa brahmaṇānusandadhyādukāreṇāvicikitsannaśarīro'nindriyo'prāṇo'tamāḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda brahma vā idaṃ sarvamattṛtvādugratvādvīratvānmahatvādviṣṇutvājjvalatvātsarvatomukhatvānnṛsiṃhatvādbhīṣaṇatvādbhadratvānmṛtyumṛtyutvānnamāmitvādahaṃvāditi satataṃ hyetadbrahmogratvādvīratvānmahattvādviṣṇutvājjvalatvāsarvatomukhatvānnṛsiṃhatvādbhīṣaṇatvādbhadratvānmṛtyumṛtyutvānnamāmitvāditi tasmādakāreṇa paramaṃ brahmānviṣya makāreṇa mana ādyavitāraṃ mana ādisākṣiṇamanvicchetsa yadaitatsarvamapekṣate tadaitatsarvamasminpraviśati sa yadā pratibudhyate tadetatsarvamasmādevottiṣṭhati tadeva tatsarvaṃ nirūhya pratyūhya saṃpīḍya saṃjvālya saṃbhakṣya svātmānamevaiṣā dadātyatyugro'tivīrotimahāniti viṣṇuratijvalannatisarvatomukho'tinṛsiṃho'tibhīṣaṇo'tibhadrotimṛtyumṛtyuratinamāmatyahaṃ bhūtvā sve mahimni sadā samāsate tasmādenamakārārthena pareṇa brahmaṇaikīkuryādukāreṇāvicikitsannaśarīro nirindriyo'prāṇo'manaḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda
The gods said to Prajāpati: “Let the lord expound to us further still.” — “So be it. By unbornness, by deathlessness, by unageingness, by immortality, by sorrowlessness, by delusionlessness, by hungerlessness, by thirstlessness and by non-duality — with the sound ‘a’ having sought out this Ātman; by excellence, by generating, by entering, by raising up, by overseeing, by accomplishing, by warding off the wrong road, by swallowing up, by ascending and by overcoming vicissitudes — with the Oṁkāra having sought out this Ātman, the highest Brahman, Nṛsiṃha; and with the sound ‘a’ having sought out this Ātman — the sound ‘u’ in the first half…”
39f2cf704b3b · 发布于 2026年7月29日 04:39:50 UTC
可用语言RUEN用方向键翻颂
The sixth khaṇḍa, and it gives the analysis of the sounds through prefixes.
The device is this: a word beginning with the needed sound is taken and declared the ground of the name.
For “a” nine words with the negative prefix a- are taken: aja — unborn, amara — deathless, ajara — unageing, amṛta — undying, aśoka — sorrowless, amoha — undeluded, anaśanāya — unhungering, apipāsa — unthirsting, advaita — non-dual.
That is why the first sound of the syllable Oṁ is explained through negation: it is itself the negative prefix.
Note which negations are chosen. Hunger and thirst, sorrow and delusion, old age and death — these are the six “waves”, ūrmi, which the śāstras list as what the living one crosses. We mentioned them in reading the forty-fifth verse of the fourth Upaniṣad of the pūrva-tāpanī of the Rāma-tāpanī.
For the Oṁkāra words with the prefix ud- — “up” — are taken: utkṛṣṭa, utpādaka, utthāpayitṛ, uddraṣṭṛ, utpathavāraka, udgrāsa.
The last is remarkable: ud-grāsa, “the swallowing upward”. The same swallowing, but with the direction named.
And more: utpatha-vāraka — “the warder-off from the wrong road”. Utpatha means “non-road, false way”.
That is, among the syllable's properties this too is named: it does not let one turn aside.