奥义书 · Tripurātāpinī 21
॥
天城文
द्वात्रिंशदक्षर्या गायत्र्या तत्सवितुर्वरेण्यं तस्मादात्मन आकाश आकाशाद्वायुः स्फुरति तदधीनं वरेण्यं समुदीयमानं सवितुर्वा योग्यो जीवात्मपरमात्मसमुद्भवस्तं प्रकाशशक्तिरूपं जीवाक्षरं स्पष्टमापद्यते
转写 (IAST)
dvātriṃśadakṣaryā gāyatryā tatsaviturvareṇyaṃ tasmādātmana ākāśa ākāśādvāyuḥ sphurati tadadhīnaṃ vareṇyaṃ samudīyamānaṃ saviturvā yogyo jīvātmaparamātmasamudbhavastaṃ prakāśaśaktirūpaṃ jīvākṣaraṃ spaṣṭamāpadyate
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द्वा-त्रिंशत्-अक्षर्या गायत्र्याdvā-triṃśat-akṣaryā gāyatryāby the thirty-two-syllabled gāyatrī
तस्मात् आत्मनः आकाशःtasmāt ātmanaḥ ākāśaḥfrom that Ātman — space
आकाशात् वायुः स्फुरतिākāśāt vāyuḥ sphuratifrom space, wind flashes forth
जीव-आत्म-परम-आत्म-समुद्भवःjīva-ātma-parama-ātma-samudbhavaḥthe arising of the jīva-ātman and the Highest Ātman
प्रकाश-शक्ति-रूपं जीव-अक्षरंprakāśa-śakti-rūpaṃ jīva-akṣaraṃthe form of the power of light — the syllable of the jīva
译文
«By the thirty-two-syllabled gāyatrī: «of that Savitṛ's desired» — from that Ātman — space, from space wind flashes forth; …the arising of the jīva-ātman and the Highest Ātman; it, having the form of the power of light — the syllable of the jīva — is plainly obtained».
版本
20ba572e61e4 · 发布于 2026年8月7日 05:19:24 UTC
可用语言RUEN用方向键翻颂
A chain of the origination of the elements is cited: from the Ātman, space; from space, wind — the same passage of the Taittirīya (2.1.1) discussed when reading Kuṇḍikā (13p1). An unusual verb is used with it: sphurati, «flashes, quivers, breaks forth». Not «arises» and not «is emitted», but precisely flashes — this is said of lightning, and of the trembling of an eyelid.
This word is one of the chief ones in tantric literature: sphuraṇa is the first stirring of power, not yet become a thing. The choice is precise: between «nothing exists» and «wind exists» lies not gradualness but a flash. The second expression is jīvātma-paramātma-samudbhavaḥ, «the arising of the jīva and the Highest Ātman»: again two are named, and named together. A qualification is needed here. Of the Highest one cannot properly say «arising», for He is beginningless; the talk, apparently, is of manifestation — of the fact that both become distinguishable within the syllable being analyzed.
And they are distinguishable precisely as two: the syllable is called jīva-akṣara, «the syllable of the jīva», as distinct from what will be called the syllable of Śiva (22).