奥义书 · Jābāladarśana 3.10
॥
天城文
कूर्पराग्रे मुनिश्रेष्ठ निक्षिपेन्नाभिपार्श्वयोः । भूम्यां पाणितलद्वन्द्वं निक्षिप्यैकाग्रमानसः
转写 (IAST)
kūrparāgre muniśreṣṭha nikṣipennābhipārśvayoḥ | bhūmyāṃ pāṇitaladvandvaṃ nikṣipyaikāgramānasaḥ
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कूर्पर-अग्रे मुनि-श्रेष्ठkūrpara-agre muni-śreṣṭhaon the tips of the elbows, O best of sages
निक्षिपेत् नाभि-पार्श्वयोःnikṣipet nābhi-pārśvayoḥlet him place, at the sides of the navel
भूम्यां पाणि-तल-द्वन्द्वंbhūmyāṃ pāṇi-tala-dvandvaṃhaving placed both palms on the ground
निक्षिप्य एक-अग्र-मानसःnikṣipya eka-agra-mānasaḥwith mind directed to a single point
译文
"Let him rest on the tips of the elbows, O best of sages, at the sides of the navel; having placed both palms on the ground, with mind directed to a single point…"
版本
d371dbe06a12 · 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 description of the peacock posture begins, and this is the only one in the whole list that is not a way of sitting: the body rises upon the hands and is held aloft. Worth noting is the phrase eka-agra-manasah, "with mind directed to a single point," placed in the middle of the description of a bodily technique. Ekagrata, "single-pointedness," is the chief notion in books on yoga: literally "one-pointedness," from eka, "one," and agra, "point, summit." The mind, ordinarily fanning outward, is drawn to a single point.
The detail that this word stands beside a posture requiring bodily effort is curious and no accident. One cannot hold oneself up on the hands while thinking of something else: the technique itself compels concentration. This observation deserves holding onto, for it explains why yoga contains difficult positions at all. Not for the strength of the muscles: a difficult position leaves the mind no freedom.
This method, however, has a limit, and the limit is obvious. It works only while it remains difficult; once the technique is mastered, the mind is free again and scatters again. Hence the Vaishnava side does not rely on such methods and seeks concentration not in difficulty, but in the attractiveness of the object. Its reasoning is drawn from ordinary life, and is convincing for that reason: a person listening to something dear to him is concentrated without any effort at all and does not notice the time pass; while the same person, compelled to concentrate on something indifferent, struggles with himself and loses.