Upaniṣads · Rudrākṣajābāla 3p6
॥
Devanāgarī
अथ सदाशिवः संहारकाले संहारं कृत्वा संहाराक्षं मुकुलीकरोति । तन्नयनाज्जाता रुद्राक्षा इति होवाच । तस्माद्रुद्राक्षत्वमिति कालाग्निरुद्रः प्रोवाच
Transliteración (IAST)
atha sadāśivaḥ saṃhārakāle saṃhāraṃ kṛtvā saṃhārākṣaṃ mukulīkaroti | tannayanājjātā rudrākṣā iti hovāca | tasmādrudrākṣatvamiti kālāgnirudraḥ provāca
Palabra por palabra
SánscritoIASTSignificado
अथ सदाशिवः संहार-कालेatha sadāśivaḥ saṃhāra-kāleand now Sadāśiva, at the time of dissolution
संहारं कृत्वाsaṃhāraṃ kṛtvāhaving accomplished the dissolution
संहार-अक्षं मुकुलीकरोतिsaṃhāra-akṣaṃ mukulīkaroticloses the eye of dissolution, as a bud
तत्-नयनात् जाताः रुद्राक्षाःtat-nayanāt jātāḥ rudrākṣāḥfrom that eye the rudrākṣas were born
तस्मात् रुद्राक्षत्वम् इतिtasmāt rudrākṣatvam itihence the rudrākṣa-ness
Traducción
And now Sadāśiva, at the time of dissolution, having accomplished the dissolution, closes the eye of dissolution as a bud closes; from that eye the rudrākṣas were born — hence their rudrākṣa-ness, so said Kālāgnirudra.
Versión
260297f420d6 · publicado 12 ago 2026, 5:00:00 UTC
Disponible enRUENPasa de verso en verso con
A third explanation is given, and it is stronger than the two before it. The verb mukulī-karoti means literally "makes into a bud," from mukula, "a bud, an unopened flower"; it is said of eyes that close slowly. The image is chosen precisely and deserves being seen for what it is. The eye by which the world was burned closes like a flower at night; and what wells from it becomes the seed of a tree.
The whole course is this: destruction — weariness — a tear — a seed — a tree. From the instrument of the end comes a beginning. Let us say why this image is good and not merely beautiful. It affirms that destruction is not the last word: even the end of the world has a remainder, and that remainder is alive.
The Vaiṣṇava side speaks of the same thing in a well-known passage of the Bhāgavatam, where, after the dissolution of the world, a child remains on a banyan leaf, sucking his toe — vaṭa-patra-śāyī; and the whole sense of that image is that the annihilation of the universe does not cancel the One who contained it. There is, however, a difference between the two images, and it deserves naming. Here, after the end, a seed remains — that is, the possibility of a new cycle. There, a person remains — that is, the One to whom that cycle belongs.
This difference is, in substance, the whole dispute between a teaching of cycles and a teaching of relationship. In the first, the world ends and begins again, without number; in the second, behind the end stands not the next beginning, but the One for whom ends and beginnings are His own act.