अतिसेवापरभक्तगुणवच्छिष्याय वदेत् । ओमिति प्रथमं भवति । ऐमिति द्वितीयम् । क्रोमिति तृतीयम् । क्लीमिति चतुर्थम् । क्लूमिति पञ्चमम् । ह्रामिति षष्ठम् । ह्रीमिति सप्तमम् । ह्रूमित्यष्टमम् । सौरिति नवमम् । दत्तात्रेयायेति चतुर्दशम् । स्वाहेति षोडशम् । गायत्री छन्दः । सदाशिव ऋषिः । दत्तात्रेयो देवता
atisevāparabhaktaguṇavacchiṣyāya vadet | omiti prathamaṃ bhavati | aimiti dvitīyam | kromiti tṛtīyam | klīmiti caturtham | klūmiti pañcamam | hrāmiti ṣaṣṭham | hrīmiti saptamam | hrūmityaṣṭamam | sauriti navamam | dattātreyāyeti caturdaśam | svāheti ṣoḍaśam | gāyatrī chandaḥ | sadāśiva ṛṣiḥ | dattātreyo devatā
«Let him say it to a pupil of great service, devoted, and endowed with qualities. "Om" — the first, "aim" — the second, "krom" — the third, "klīm" — the fourth, "klūm" — the fifth, "hrām" — the sixth, "hrīm" — the seventh, "hrūm" — the eighth, "sauḥ" — the ninth, "Dattātreya" — up to the fourteenth, "svāhā" — up to the sixteenth. The meter is gāyatrī, the sage is Sadāśiva, the deity is Dattātreya».
35252382eb92 · publicado 12 ago 2026, 5:00:00 UTC
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Note to whom transmission is permitted: ati-sevā-para-bhakta-guṇavat-śiṣyāya, “to a pupil of great service, devoted, and endowed with qualities.” The list is short, and worth comparing with what the Śāṭyāyanīya (32p) gives, where there were six conditions: erudition, self-knowledge, cooling of passion, purity, approach, and gathered mind. Here there are three, and the first of them is ati-sevā, “of great service.”
That is, service, not knowledge, is placed first. This difference, to my mind, is telling and explains how mantric practice differs from philosophical instruction. In philosophy, what is transmitted is understanding, and hence one asks about capacities.
In mantric practice, what is transmitted is a relationship, and hence one asks about service. The Vaiṣṇava side holds to the second, and its rule has been cited more than once: Gītā 4.34 names three means — praṇipāta, paripraśna, sevā, “bowing, inquiry, service” — with the middle standing between the two. Let us add what is curious in this count of syllables.
Nine syllables are listed by name, and then it says “Dattātreya — up to the fourteenth, svāhā — up to the sixteenth”: that is, the count runs not by words but by syllables, and the name occupies five of them. This detail shows how strictly it was transmitted: not by sense, but by count.