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奥义书 · Dattātreya 3.3
॥
天城文
गायत्र्या शतसहस्रं जप्तं भवति । महारुद्रशतसहस्रजापी भवति । प्रणवायुतकोटिजप्तो भवति
转写 (IAST)
gāyatryā śatasahasraṃ japtaṃ bhavati | mahārudraśatasahasrajāpī bhavati | praṇavāyutakoṭijapto bhavati
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गायत्र्या शत-सहस्रंgāyatryā śata-sahasraṃa hundred thousand of the gāyatrī
जप्तं भवतिjaptaṃ bhavatithere comes to be repetition
महा-रुद्र-शत-सहस्र-जापी भवतिmahā-rudra-śata-sahasra-jāpī bhavatibecomes one who has repeated the Mahārudra a hundred thousand times
प्रणव-अयुत-कोटि-जप्तः भवतिpraṇava-ayuta-koṭi-japtaḥ bhavatibecomes one who has repeated the praṇava a myriad times
译文
«There comes to be, for him, a hundred thousand repetitions of the gāyatrī; he becomes one who has repeated the Mahārudra a hundred thousand times; he becomes one who has repeated the praṇava a myriad times».
版本
3d6914a511c2 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
Counts of repetitions are given, and they are immense: a hundred thousand gāyatrī, a hundred thousand Mahārudra, myriads of praṇava. It is worth saying why exactly these three, and what they meant. The gāyatrī was repeated daily by every twice-born, and a hundred thousand of it is the fruit of many years.
The Mahārudra is a great Śaiva rite, requiring many priests and great means. The praṇava is the syllable om. That is, what is listed is the most costly thing that existed in practice: time, means, and sanctity; and it is said that reading this book equals them all.
Let us add what deserves saying about such equations, for we have met them dozens of times. They are a scale, as discussed reading the first passage of this chapter. But they have another side too, worth stating plainly.
By equating its own to another's and declaring its own greater, every such book devalues the other; and if all such passages are read in a row, it turns out that everything equals everything. The Vaiṣṇava side holds its own distinction against such reckoning, and it deserves keeping. Its position is this: between deed and relation there is no exchange rate.
A hundred thousand repetitions do not buy love, and love does not cancel duties; and hence they can only be compared in the sense in which a road and a destination are compared — not by size, but by purpose.