奥义书 · Yogakuṇḍalinī 1.65
॥
天城文
प्राणस्थानं ततो वह्निः प्राणापानौ च सत्वरम् । मिलित्वा कुण्डलीं याति प्रसुप्ता कुण्डलाकृतिः
转写 (IAST)
prāṇasthānaṃ tato vahniḥ prāṇāpānau ca satvaram | militvā kuṇḍalīṃ yāti prasuptā kuṇḍalākṛtiḥ
逐字释义
梵语IAST释义
प्राण-स्थानं ततः वह्निःprāṇa-sthānaṃ tataḥ vahniḥto the place of breath, then, fire
प्राण-अपानौ च स-त्वरम्prāṇa-apānau ca sa-tvaramand both breaths, swiftly
मिलित्वा कुण्डलीं यातिmilitvā kuṇḍalīṃ yātihaving joined, go to Kundali
प्र-सुप्ता कुण्डल-आकृतिःpra-suptā kuṇḍala-ākṛtiḥsleeping, having the shape of a ring
译文
"Then to the place of breath, fire and both breaths, having swiftly joined, go to Kundali — sleeping, having the shape of a ring".
版本
c9bfd928a7aa · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
Three come together and go to the fourth; and again it all rests on union, as discussed when reading the forty-fourth line. Worth noting is the word militva, "having joined," from mil, "to come together, to meet." The same root as melana, "meeting," which will name a whole part of this book: the third chapter opens with the melana-mantra, "the mantra of meeting."
That is, this whole book, looking at its words, is a book about meetings: breaths join, fire and wind meet, power and consciousness come together. Vaishnava theology, looking at its words the same way, turns out to be a book about the same subject. Sanga, "association"; milana, "meeting"; samyoga, "union"; seva, "service," that is, abiding with someone. All its chief words are words about the relation between two.
Language, in such cases, testifies more truly than arguments. A teaching whose chief words mean union cannot, in the end, say that there is no one to unite with and nothing to unite with; and if it says so, it speaks against its own vocabulary. Separately, a word must be said about kundala-akriti, "having the shape of a ring." Kundala is an earring, a ring in the ear; and so the image is domestic: the coiled power is named after an ornament everyone has seen.