奥义书 · Parabrahma 1.12
॥
天城文
य एष देवोऽन्यदेवास्य सम्प्रसादोऽन्तर्याम्यसङ्गचिद्रूपः पुरुषः । प्रणवहंसः परं ब्रह्म । न प्राणहंसः । प्रणवो जीवः । आद्या देवता निवेदयति । य एवं वेद । तत्कथं निवेदयते । जीवस्य ब्रह्मत्वमापादयति
转写 (IAST)
ya eṣa devo'nyadevāsya samprasādo'ntaryāmyasaṅgacidrūpaḥ puruṣaḥ | praṇavahaṃsaḥ paraṃ brahma | na prāṇahaṃsaḥ | praṇavo jīvaḥ | ādyā devatā nivedayati | ya evaṃ veda | tatkathaṃ nivedayate | jīvasya brahmatvamāpādayati
逐字释义
梵语IAST释义
यः एषः देवः अन्य-देवास्यyaḥ eṣaḥ devaḥ anya-devāsyawho is this god, [distinguished] from another god
सम्प्रसादः अन्तर्-यामीsamprasādaḥ antar-yāmīclarity, the inner ruler
अ-सङ्ग-चित्-रूपः पुरुषःa-saṅga-cit-rūpaḥ puruṣaḥunattached, of the form of consciousness, the puruṣa
प्रणव-हंसः परं ब्रह्मpraṇava-haṃsaḥ paraṃ brahmathe haṃsa of the praṇava — the highest brahman
न प्राण-हंसः प्रणवः जीवःna prāṇa-haṃsaḥ praṇavaḥ jīvaḥnot the breath-haṃsa; the praṇava — the jīva
译文
Who is this god ... clarity, the inner ruler, unattached, of the form of consciousness, the puruṣa; the haṃsa of the praṇava is the Highest brahman, not the breath-haṃsa; the praṇava is the jīva ... he brings about the brahman-ness of the jīva.
版本
67632b9cec49 · 发布于 2026年8月6日 16:32:42 UTC
可用语言RUEN用方向键翻颂
This line is among the most important in the book, and it draws a distinction absent from other books about the haṃsa. It says: praṇava-haṃsaḥ paraṃ brahma, na prāṇa-haṃsaḥ, "the haṃsa of the praṇava is the Highest brahman, not the breath-haṃsa." That is, two haṃsas are distinguished: the one in the breath — "ham" on the in-breath, "sa" on the out-breath — and the one in the syllable "oṃ." And it says outright that the Highest is the second, not the first.
This distinction settles much. All the books we have read about the haṃsa — the Kuṇḍikā, the Pāśupata, the Sūrya — spoke of the breath; and every time we noted that identity cannot be derived from breath. Here the same qualification is made by the text itself.
A second point is added, still more definite: praṇavo jīvaḥ, "the praṇava is the jīva." That is, the syllable belongs to the jīva, and the Highest is the One within the syllable; and they are not one. And a third, decisive point: jīvasya brahmatvam āpādayati, "he brings about the brahman-ness of the jīva." Not "the jīva is brahman," but — He brings about its brahman-ness; the verb āpādayati means "to bring to, to bring into a state." That is, brahman-ness is given to the jīva, and given by Him; and what is given is not the same as the giver.