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Upanishads · Dattātreya 2.2
॥
Devanāgarī
भवबन्धमोचनायेति ह्रीमिति व्याहरेत् । सकलविभूति दायेति क्रोमिति व्याहरेत् । साध्याकर्षणायेति सौरिति व्याहरेत् । सर्वमनःक्षोभणायेति श्रीमिति व्याहरेत् । महोमिति व्याहरेत्
Transliteration (IAST)
bhavabandhamocanāyeti hrīmiti vyāharet | sakalavibhūti dāyeti kromiti vyāharet | sādhyākarṣaṇāyeti sauriti vyāharet | sarvamanaḥkṣobhaṇāyeti śrīmiti vyāharet | mahomiti vyāharet
Word-by-word
SanskritIASTMeaning
भव-बन्ध-मोचनाय इतिbhava-bandha-mocanāya itito the one releasing from the bonds of existence
ह्रीम् इति व्याहरेत्hrīm iti vyāharetlet him utter "hrīm"
सकल-विभूति-दाय इतिsakala-vibhūti-dāya itito the giver of every glory
क्रोम् इति व्याहरेत्krom iti vyāharetlet him utter "krom"
साध्य-आकर्षणाय इतिsādhya-ākarṣaṇāya itito the one who attracts what is sought
सौः इति व्याहरेत्sauḥ iti vyāharetlet him utter "sauḥ"
सर्व-मनः-क्षोभणाय इतिsarva-manaḥ-kṣobhaṇāya itito the one who agitates every mind
श्रीम् इति व्याहरेत्śrīm iti vyāharetlet him utter "śrīm"
महोम् इति व्याहरेत्mahom iti vyāharetlet him utter "mahom"
Translation
«"To the one releasing from the bonds of existence" — let him utter "hrīm"; "to the giver of every glory" — let him utter "krom"; "to the one who attracts what is sought" — let him utter "sauḥ"; "to the one who agitates every mind" — let him utter "śrīm"; let him utter "mahom"».
Version
fc68827d1256 · published Aug 12, 2026, 5:00:00 AM UTC
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Note that the list has changed direction, and this change must be stated at once, for it will go far. The first name is still of the old kind: bhava-bandha-mocana, “releasing from the bonds of existence.” The second is already different: sakala-vibhūti-da, “giver of every glory.”
The third — sādhya-ākarṣaṇa, “attracting what is sought.” The fourth — sarva-manaḥ-kṣobhaṇa, “agitating every mind.” The last two are no longer names of God, but descriptions of actions wanted from Him: that He attract the desired, and disturb the minds of others.
The word kṣobhaṇa, “agitation, disturbance,” is a technical term of the ṣaṭ-karma, the “six acts” of tantric practice, which we shall discuss at the next passage. Let us add here only what should be said in advance. A list of this kind is common in Indian usage, occurring in many later books; and the Vaiṣṇava side regards it with firm disapproval.
Its rule is stated simply: a prayer that another should be harmed is not a prayer. The ground is given in Bhāgavatam 7.9.44, where Prahlāda, offered anything he wished, says: naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ — “I do not fear for myself; but I weep for those who are not with You.” That is, the model of a request given there is the reverse of the one here: there one asks for others, here one asks against them.