उपनिषद् · Rudrākṣajābāla 2.3
॥
देवनागरी
त्रिमुखं चैव रुद्राक्षमग्नित्रयस्वरूपकम् । तद्धारणाच्च हुतभुक्तस्य तुष्यति नित्यदा
लिप्यंतरण (IAST)
trimukhaṃ caiva rudrākṣamagnitrayasvarūpakam | taddhāraṇācca hutabhuktasya tuṣyati nityadā
शब्दशः अर्थ
संस्कृतIASTअर्थ
त्रि-मुखं च एव रुद्राक्षम्tri-mukhaṃ ca eva rudrākṣamand the three-faced rudrākṣa
अग्नि-त्रय-स्वरूपकम्agni-traya-svarūpakamhas the form of the three fires
तत्-धारणात् च हुत-भुक्tat-dhāraṇāt ca huta-bhukand from wearing it, the eater of the oblation
तस्य तुष्यति नित्यदाtasya tuṣyati nityadāis always pleased by it
अनुवाद
The three-faced rudrākṣa has the form of the three fires; and from wearing it, the eater of the oblation is always pleased by it.
संस्करण
04a11659f9c0 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Agni-traya, "the three fires," are the three sacrificial fires of a householder: gārhapatya (the domestic fire, kept burning constantly), āhavanīya (the sacrificial fire, to the east), and dakṣiṇa (the southern fire, for the ancestors). The three fires are the whole Vedic rite in its ancient form, requiring the householder's daily attention: they had to be kindled, tended, and carried, and his whole ritual life was bound up with them. And here it is said that the seed has their form.
It is worth noting what actually happens here. A rite that required fires, wood, assistants, and a daily schedule is replaced by an object hung about the neck. This replacement, in the history of Indian piety, is a general movement, and one long completed. The cumbersome sacrifice gave way to what is accessible to a single person without property and without assistants; and what was once the household's business became the individual's.
It can be assessed two ways, and both are worth stating. On the one hand, this is a simplification, and there is loss in it: what once cost labor now costs little. On the other, it is a liberation: a rite requiring means was not open to everyone, while a seed is open to almost anyone.
The Vaiṣṇava side carried this movement to its end and grounded it directly. The Bhāgavatam says that in the present age, kali-yuga, for all its vices there is one great advantage: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṃ vrajet, "by the mere singing of Kṛṣṇa's glories, one freed from attachment attains the highest" (12.3.51). The basis here is not that sacrifices have become bad, but that there is no one and nothing left to perform them with; and so a means is left that requires nothing but a voice.