उपनिषद् · Yogakuṇḍalinī 3p
॥
देवनागरी
मेलनमनुः । ह्रीं भं सं पं फं सं क्षम् । पद्मज उवाच
लिप्यंतरण (IAST)
melanamanuḥ | hrīṃ bhaṃ saṃ paṃ phaṃ saṃ kṣam | padmaja uvāca
शब्दशः अर्थ
संस्कृतIASTअर्थ
मेलन-मनुःmelana-manuḥthe mantra of meeting
ह्रीं भं संhrīṃ bhaṃ saṃhrim, bham, sam
पं फं सं क्षम्paṃ phaṃ saṃ kṣampam, pham, sam, ksham
पद्म-जः उवाचpadma-jaḥ uvācathe Lotus-born said
अनुवाद
"The mantra of meeting: hrim, bham, sam, pam, pham, sam, ksham. The Lotus-born said…**
संस्करण
cf48f6ae0acd · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third chapter begins, and it opens with the mantra of meeting, melana-manu. The word melana was discussed when reading the second chapter (2.5): "meeting, union." And now the mantra by which it is attained is given.
Worth noting is the structure: in the second chapter it was said that a meeting is not won by practice and is given from a teacher's mouth; and the third begins with the giving of words. There is no contradiction here: words too are transmitted from mouths. That is, what cannot be earned turns out to be speakable — and therefore transmissible.
This, I think, deserves special note. Of everything described in these books, only the word is transmitted. A technique is shown, a state is experienced, but what is transmitted is words; and so this whole literature, for all its distrust of speech, rests on speech.
The Vaishnava side draws her own conclusion from this, and draws it consistently. If it is the word that is transmitted, then the chief thing too must be a word; and so her chief thing is the Name — not a technique, not a state, and not a diagram. It is worth adding that the speaker is called padma-ja, "the Lotus-born," that is, Brahma — he who was born of the lotus growing from Vishnu's navel. This image was discussed when reading Tripuratapini (60); and it is worth noting that in the third chapter it is he who takes the role of questioner.