Linuxपन्ने पलटें
उपनिषद् · Dattātreya 2.6
॥
देवनागरी
परमन्त्रपरयन्त्रपरतन्त्रांश्छिन्धिच्छिन्धि
लिप्यंतरण (IAST)
paramantraparayantraparatantrāṃśchindhicchindhi
शब्दशः अर्थ
संस्कृतIASTअर्थ
पर-मन्त्र-पर-यन्त्र-para-mantra-para-yantra-other mantras, other yantras
पर-तन्त्रान् छिन्धि छिन्धिpara-tantrān chindhi chindhiother tantras — sever, sever
अनुवाद
«Other mantras, other yantras, other tantras — sever, sever».
संस्करण
7e2fa2c36d2e · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The passage is brief and asks for protection from others' sorcery: to sever others' mantras, others' diagrams, others' techniques. Note that this is already a different category from the previous two, and the difference must be stated. There, one asked to do something to another; here, one asks to ward off what another has done.
The second is defense, and defense, morally, is not the same as attack. Let us add, however, what lies embedded even in defense, and deserves saying. This request presupposes that others' sorcery works; that is, a person uttering it lives in a world where forces are aimed at him from every side, and every misfortune is interpreted as sent by another.
This worldview, to my mind, is itself a misfortune, regardless of whether sorcery exists or not: it fills life with suspicion and makes every neighbor a possible enemy. The Vaiṣṇava side holds its own view against this, and it deserves citing. Its position is this: one who has taken refuge has no enemies but his own deeds; and whatever comes has come by His allowance, and is therefore not a misfortune.
The Bhāgavatam (10.14.8) speaks of such a person: tat te'nukampāṃ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṃ vipākam — “beholding Your compassion, eating the fruit of his own deeds, [he endures]”; and in this verse, at a stroke, every search for a culprit is dismissed. Let us add, too, what it offers instead of severing: not defense, but śaraṇāgati, “self-surrender”; and that fearlessness is attained either by removing the other or by trusting him was discussed reading the Varāha (4.17).