भगवान्सर्वे यूयं श्रुत्वा पूर्वां कामाख्यां तुरीयरूपां तुरीयातीतां सर्वोत्कटां सर्वमन्त्रासनगतां पीठोपपीठदेवतापरिवृतां सकलकलाव्यापिनीं देवतां सामोदां सपरागां सहृदयां सामृतां सकलां सेन्द्रियां सदोदितां परां विद्यां स्पष्टीकृत्वा हृदये निधाय विज्ञायानिलयं गमयित्वा त्रिकूटां त्रिपुरां परमां मायां श्रेष्ठां परां वैष्णवीं संनिधाय हृदयकमलकर्णिकायां परां भगवतीं लक्ष्मीं मायां सदोदितां महावश्यकरीं मदनोन्मादनकारिणीं
bhagavānsarve yūyaṃ śrutvā pūrvāṃ kāmākhyāṃ turīyarūpāṃ turīyātītāṃ sarvotkaṭāṃ sarvamantrāsanagatāṃ pīṭhopapīṭhadevatāparivṛtāṃ sakalakalāvyāpinīṃ devatāṃ sāmodāṃ saparāgāṃ sahṛdayāṃ sāmṛtāṃ sakalāṃ sendriyāṃ sadoditāṃ parāṃ vidyāṃ spaṣṭīkṛtvā hṛdaye nidhāya vijñāyānilayaṃ gamayitvā trikūṭāṃ tripurāṃ paramāṃ māyāṃ śreṣṭhāṃ parāṃ vaiṣṇavīṃ saṃnidhāya hṛdayakamalakarṇikāyāṃ parāṃ bhagavatīṃ lakṣmīṃ māyāṃ sadoditāṃ mahāvaśyakarīṃ madanonmādanakāriṇīṃ
«The Lord: all of you, having heard the former, called Kāma, of the form of the Fourth, beyond the Fourth… having comprehended the highest vidyā and placed it in the heart… having brought near the three-summited Tripurā, the highest māyā, best, the highest Vaishnava — in the whorl of the heart-lotus — the highest Goddess Lakṣmī…»
7438135d7464 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The line is long and made entirely of names, and at its end stands a name one would not expect in a Śākta book: Lakṣmī. It stands not in passing, but at the point of centrality: it is said she is placed hṛdaya-kamala-karṇikāyām, «in the whorl of the heart-lotus», that is, at the very center. And just before this Tripurā is called param vaiṣṇavīm, «the highest Vaishnava [power]».
This is already the fourth time, and on the fourth occasion it is worth saying directly what has so far been said cautiously. This book is Śākta by name and composition, yet every time it must name the highest, it takes a word from the Vaishnava register: the Goddess emerges from a Vaishnava form (1), the center of her mantra is Vaishnava (19), the last of the twelve vidyās is Vaishnava (30), and Lakṣmī is placed in the heart. The conclusion to draw from this is not that the book is Vaishnava — it is not. The conclusion is more modest: the Goddess this book writes of bears the name Lakṣmī, and Lakṣmī is never alone. She is always with Him: He is śrī-pati, «the husband of Śrī», and this is one of His earliest names.
The word turya-atīta, «beyond the Fourth», was discussed when reading Annapūrṇā (5.46), and it was noted there that adding a fifth floor above the fourth does not help: there is still less to say of the fifth. Here it is the same — and the book itself, having said «beyond the Fourth», at once turns to description: to the bow, the arrows, the three eyes, and the smile.