व्याख्यास्ये षडक्षरम् । ओमिति प्रथमम् । श्रीमिति द्वितीयम् । ह्रीमिति तृतीयम् । क्लीमिति चतुर्थम् । ग्लौमिति पञ्चमम् । द्रामिति षट्कम् । षडक्षरोऽयं भवति । सर्वसम्पद्वृद्धिकरी भवति । योगानुभवो भवति । गायत्री छन्दः । सदाशिव ऋषिः । दत्तात्रेयो देवता । ओं श्रीं ह्रीं क्लीं ग्लौं द्रां इति षडक्षरोऽयं भवति
vyākhyāsye ṣaḍakṣaram | omiti prathamam | śrīmiti dvitīyam | hrīmiti tṛtīyam | klīmiti caturtham | glaumiti pañcamam | drāmiti ṣaṭkam | ṣaḍakṣaro'yaṃ bhavati | sarvasampadvṛddhikarī bhavati | yogānubhavo bhavati | gāyatrī chandaḥ | sadāśiva ṛṣiḥ | dattātreyo devatā | oṃ śrīṃ hrīṃ klīṃ glauṃ drāṃ iti ṣaḍakṣaro'yaṃ bhavati
«I shall explain the six-syllable [mantra]. "Om" — the first, "śrīm" — the second, "hrīm" — the third, "klīm" — the fourth, "glaum" — the fifth, "drām" — the sixth. This is the six-syllable [mantra]; it increases all prosperity, and from it comes the experience of yoga. The meter is gāyatrī, the sage is Sadāśiva, the deity is Dattātreya: "Om śrīm hrīm klīm glaum drām" — this is the six-syllable [mantra]».
d6839d5c9d8a · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The mantra is set out syllable by syllable with its count, and the device itself was discussed reading the Hayagrīva (1.5); no need to repeat it. Let us add, however, what deserves saying about the design of this book as a whole, for we have reached its middle and its design is now visible. This book is mantra-śāstra in pure form: it does not reason at all.
It contains no dispute over oneness, no description of states, no list of virtues; it gives five mantras — of one, six, eight, twelve, and sixteen syllables — with their application and placement upon the limbs. Let us say plainly how such a book should be read. A reader in another language will not repeat these syllables, and does not open this book for that.
But there is a little in it worth reading, scattered among the syllables: the comparison with the banyan seed (1.3), the passage on what must be given for the teaching (1.9), the verse of names (1.14), and — as we shall see — a whole chapter that will have to be examined with full frankness (2.4–2.6). Let us add, too, what deserves note about the promise of this mantra. What is promised is sarva-sampad-vṛddhi, “the increase of all prosperity,” and only then yoga-anubhava, “the experience of yoga.”
That is, benefit is named first; and this order is common and honest in mantra-śāstra: it does not pretend that seekers seek only the Highest.