अथातो दैवस्मरो यस्य प्रियो बुभूषेद्यस्यै वा एषां वै तेषामेवैकस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता आज्याहुतीर्जुहोति वाचं मयि जुहोम्यसौ स्वाहा । चक्षुस्ते मयि जुहोम्यसौ स्वाहा । श्रोत्रं ते मयि जुहोम्यसौ स्वाहा । मनस्ते मयि जुहोम्यसौ स्वाहा । प्रज्ञां ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं प्रजिघ्रायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य संस्पर्शं जिगमिषेदपि वाताद्वा सम्भाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य
athāto daivasmaro yasya priyo bubhūṣedyasyai vā eṣāṃ vai teṣāmevaikasminparvaṇyagnimupasamādhāyaitayaivāvṛtaitā ājyāhutīrjuhoti vācaṃ mayi juhomyasau svāhā | cakṣuste mayi juhomyasau svāhā | śrotraṃ te mayi juhomyasau svāhā | manaste mayi juhomyasau svāhā | prajñāṃ te mayi juhomyasau svāhetyatha dhūmagandhaṃ prajighrāyājyalepenāṅgānyanuvimṛjya vācaṃyamo'bhipravṛjya saṃsparśaṃ jigamiṣedapi vātādvā sambhāṣamāṇastiṣṭhetpriyo haiva bhavati smaranti haivāsya
Now — divine remembrance. Who wishes to become dear to one of them, on a day of the moon's turning, having laid the fire, offers by the same procedure these oblations of ghee: “Thy speech I offer in myself, to such-a-one — svāhā. Thy eye I offer in myself, to such-a-one — svāhā. Thy ear... Thy mind... Thy insight I offer in myself, to such-a-one — svāhā.” Then, having smelt the smell of the smoke and rubbed his limbs with the residue of the ghee, restraining speech, he goes out and approaches so as to touch, or stands on the windward side and converses — and he becomes dear, and they remember him.
a0482ca11071 · published Jul 29, 2026, 3:43:45 AM UTC
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A rite for affection, daiva smara — “divine remembrance”: it is done so that another person should remember and love. Such things are usually classed with charms, and the Upaniṣad does not hide that this is precisely what stands before us.
Yet here too the whole structure of the rite is the same as in the preceding one. What is poured is not a love-potion and not a deity's name: what is offered is the other's speech, eye, ear, mind and insight — “in oneself”. The sense is that affection arises not from violence to another's will but from a joining of powers: he who has taken another's speech, glance and thought into his own consciousness becomes memorable to that person.
This agrees with how the whole book understands the bond between beings. If prāṇa is the common ground of all, then closeness between two is not the attraction of two separate things but the recognition of the one in the other.
The practical details are again sober and almost amusing: approach and touch — or, if touching is impossible, stand on the windward side and speak, so that the wind may carry it. No mysticism beyond the rite: from there ordinary human dealing takes over.
Note also the measure the Upaniṣad keeps. What is promised is “he becomes dear, and they remember him” — not power over the other and not subjection, but affection and memory. The third adhyāya will say that all beings are held by one prāṇa; here the same thought is brought down to the everyday level — and thereby becomes testable.