箴言 1
梵(Brahman)即「恆在-靈明-神聖喜悅」本相(Sat-Chit-Ananda-Svarupa)，祂是寂靜和平本相(Shanti-Svarupa)，祂是清淨唯識本相(Vishuddha-Vijnana-Svarupa)，祂是本覺本相(Nija-bodha-Svarupa)，祂是自性淨光本相(Jyotissvarupa)，祂是相續一如的淨識本相(Akhanda-EkarasaChinmatra-Svarupa)，祂是等無差別的純淨意識本相(Nirvisesha-Chinmatra -Svarupa)，祂是唯一不共的純淨意識本相(Kevala-Chinmatra-Svarupa)，祂是無盡喜悅的本相(Bhumananda-Svarupa)。
評注
「本相-Svarupa」的意思是「本體的化現」或「本來的樣貌本質」。本相，靈魂，大梵，意識等是同義詞。「恆在-靈明-神聖喜悅本相」其意即為「真理、智慧與極樂幸福的體現」。寂靜和平(Shanti)本相意即和平的體現。清淨(Vishuddha)意指純潔無染，唯識(Vijnana)意表正妙智(Visesha Jnana)，也就是透過了悟自性而直接獲得的自性智；唯識亦指直覺智(Aparoksha-Jnana)，亦即透過熱切且深入的靈修(Nididhyasana)而對真理或靈魂本質的直接認知。在世俗面唯識是指涉及支配物理世界的物質、能量和物理科學。當知識(Jnana)與唯識(Vijnana)圓融互證之時--知識意指透過研究奧義書和吠陀學而得心智知識，唯識則表示透過了悟自性所直接通達的梵智--在薄伽梵歌第六章第八節中有言「自我於知識和唯識中獲得滿足(Jnana-vijnana- Tripta-Atma-)」；聖者達塔特瑞亞也說過這樣的話：「一切知識與唯識皆是吠檀多的精華(Vedanta-Sara-Sarvasvam Jnana Vijnanameva cha-)」。當求道者安住於自身本相時，他感受並享受到無限、正性的極樂幸福。此安住於本相(Svarupa-Sthiti)的成就不是負性的狀態，其中沒有一絲不安與痛苦，乃是絕對和平與極樂的正性境界。
本覺(Nijabodha)意指自性的覺醒；自性淨光本相(Jyotis – Svarupa)是自性光輝體現的明光；相續一如(Akhanda – Ekarasa)意指唯此獨一不可分割的如如意識，淨識(Chinmatra)意味著純淨無染的意識或唯此意識；等無差別(Nirvisesha)意為沒有可茲辨識的顯著特點；不共(Kevala)意指唯一的；無盡喜悅的本相(Bhumananda Svarupa)即無限極樂幸福的體現。冥想如下音義：
1. Bhumananda-Svarupoham OM OM OM
2. Satchidananda-Svarupoham OM OM OM
3. Chinmayoham OM OM OM
4. Akhandaikarasa-Chinmatroham OM OM OM
5. Kevala-Chinmatroham OM OM OM
6. Nirvisesha-Chinmatroham OM OM OM
[釋義]：
(1. 我是無盡喜悅的體現；2. 我是絕對遍在-能知-極樂的體現；3. 我是圓滿意識的體現；4. 我就是相續一如的淨識的體現；5. 我是純淨意識的體現；6. 我是無有屬性染著的純淨意識的體現。)
堅持並體會，這將引領你們達到無分別三摩地(Nirvikalpa Samadhi)或究竟不二之地(Advaita Nishtha)。
※本篇譯文來自Sri Swami Sivanada 的書籍《十奧義書(Ten Upanishadas)》，引用分享敬煩註明出處。
MANTRA 1
Brahman is Sat-Chit-Ananda-Svarupa. He is Shanti-Svarupa. He is Vishuddha-Vijnana- Svarupa. He is Nija-bodha-Svarupa. He is Jyotissvarupa. He is Akhanda-Ekarasa-Chinmatra- Svarupa. He is Nirvisesha- Chinmatra-Svarupa. He is Kevala-Chinmatra-Svarupa. He is Bhumananda-Svarupa.
NOTES AND COMMENTARY Svarupa means embodiment or essence. Svarupa, Atman, Brahman, Chaitanya are synonymous terms. Sat-Chit-Ananda-Svarupa means an embodiment of truth, wisdom and bliss. Shanti-Svarupa means an embodiment of Peace. Vishuddha means pure. Vijnana is Visesha Jnana i.e., direct knowledge of the Self through 'Self-realisation.' Vijnana is Aparoksha-Jnana, i.e., direct cognition of Truth or Atma- Tattva, through intense and constant Nididhyasana. In the worldly parlance Vijnana means physical science which deals with matter, energy and the laws which govern the physical universe. When the terms Jnana and Vijnana appear side by side in one place, Jnana is intellectual knowledge through study of the Upanishads and Vedantic literature; Vijnana is direct knowledge of Brahman through Self-realisation. In the Gita Ch. VI-8, you come across the terms "Jnana-vijnana- Tripta-Atma-." Sri Dattatreya also uses these terms: "Vedanta-Sara-Sarvasvam Jnana Vijnanameva cha-." When the aspirant rests in his own Svarupa he feels and enjoys infinite, positive bliss. This Svarupa-Sthiti is not a negative state. It is not mere absence of restlessness and pain. It is a positive state of absolute peace and bliss. Nijabodha means Self-knowledge. Jyotis-Svarupa embodiment of light of mass of Self- radiance. Akhanda-Ekarasa means One indivisible homogeneous consciousness alone. Chinmatra means pure consciousness or consciousness alone. Nirvisesha means wthout special distinguishing characteristics. Kevala means alone. Bhumananda Svarupa means EmbodIment of infinite bliss. Meditate on the following: 1. Bhumananda-Svarupoham OM OM OM 2. Satchidananda-Svarupoham OM OM OM 3. Chinmayoham OM OM OM 4. Akhandaikarasa-Chinmatroham OM OM OM 5. Kevala-Chinmatroham OM OM OM 6. Nirvisesha-Chinmatroham OM OM OM (1. I am embodiment of infinite Bliss. 2. I am embodiment of Existence-Knowledge- Bliss Absolute. 3. I am embodiment of full of consciousness. 4. I am embodiment of indivisible, homogeneous consciousness, alone. 5. I am embodiment of pure conscious- ness. 6. I am embodiment of attributeless, pure consciousness). Assert and feel. This will lead you to Nirvikalpa Samadhi or Advaita Nishtha.
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