उपनिषद् · Rudrākṣajābāla 3p7
॥
देवनागरी
तद्रुद्राक्षे वाग्विषये कृते दशगोप्रदानेन यत्फलमवाप्नोति तत्फलमश्नुते । स एष भस्मज्योती रुद्राक्ष इति
लिप्यंतरण (IAST)
tadrudrākṣe vāgviṣaye kṛte daśagopradānena yatphalamavāpnoti tatphalamaśnute | sa eṣa bhasmajyotī rudrākṣa iti
शब्दशः अर्थ
संस्कृतIASTअर्थ
तत्-रुद्राक्षे वाक्-विषये कृतेtat-rudrākṣe vāk-viṣaye kṛtewhen the rudrākṣa is made an object of speech
दश-गो-प्रदानेन यत् फलम्daśa-go-pradānena yat phalamwhatever fruit comes from the gift of ten cows
तत् फलम् अश्नुतेtat phalam aśnutethat fruit he tastes
सः एषः भस्म-ज्योती रुद्राक्षःsaḥ eṣaḥ bhasma-jyotī rudrākṣaḥhe is that ash-radiant rudrākṣa
अनुवाद
When the rudrākṣa is made an object of speech, he tastes the fruit that comes from the gift of ten cows. He is that ash-radiant rudrākṣa.
संस्करण
c4a03e28e356 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The promise is given for vāk-viṣaye kṛte, "when made an object of speech" — that is, simply for it being talked about. It is worth weighing how little this is. Not wearing, not buying, not washing — merely mentioning it in conversation.
One could laugh at such a discount, and it is laughed at often. But, to my mind, there is something else here too, worth seeing. Behind it stands the conviction that the object of speech is present: to name a thing is, in some way, to bring it into the conversation and into the house. This conviction underlies every teaching about the Name, and it is not foolish: anyone who has spoken a beloved name aloud in an empty room knows that something happens in doing so.
The Vaiṣṇava side carries this conviction to its limit and makes it its central position. The Name for it is not a pointer to something absent, but He Himself in sound: abhinnatvaṃ nāma-nāminoḥ, "the name and the named are not different." Hence its promises for uttering the Name are as great as these are for mentioning a seed — and the difference between them is not in the size of the promise but in the object. To mention a thing and to name a person are actions of a different kind: the second has an addressee.
The expression bhasma-jyoti, "ash-radiant," ties this book to the previous one: ash and seed are two signs of one custom, and ash was discussed at length in the Bhasma-jābāla.