奥义书 · Tārasāra 3.11
॥
天城文
एतदष्टविधमन्त्रं योऽधीते सोऽग्निपूतो भवति । स वायुपूतो भवति । स आदित्यपूतो भवति । स स्थाणुपूतो भवति । स सर्वैर्देवैर्ज्ञातो भवति । तेनेतिहासपुराणानं रुद्राणां शतसहस्राणि जप्तानि फलानि भवन्ति
转写 (IAST)
etadaṣṭavidhamantraṃ yo'dhīte so'gnipūto bhavati | sa vāyupūto bhavati | sa ādityapūto bhavati | sa sthāṇupūto bhavati | sa sarvairdevairjñāto bhavati | tenetihāsapurāṇānaṃ rudrāṇāṃ śatasahasrāṇi japtāni phalāni bhavanti
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एतत् अष्ट-विध-मन्त्रं यः अधीतेetat aṣṭa-vidha-mantraṃ yaḥ adhītewhoever studies this eightfold mantra
सः अग्नि-पूतः भवतिsaḥ agni-pūtaḥ bhavatibecomes purified by fire
सः वायु-पूतः सः आदित्य-पूतःsaḥ vāyu-pūtaḥ saḥ āditya-pūtaḥpurified by wind, purified by the sun
सः सर्वैः देवैः ज्ञातः भवतिsaḥ sarvaiḥ devaiḥ jñātaḥ bhavatibecomes known to all the gods
译文
«Whoever studies this eightfold mantra becomes purified by fire, purified by wind, purified by the sun, purified by Sthāṇu; he becomes known to all the gods. By this is accomplished the fruit of a hundred thousand repetitions of the traditions, purāṇas, and Rudra-texts».
版本
e2c4add94365 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The phala-śruti, "hearing of the fruit," begins, and it is worth noting in it one phrase unlike the usual: sarvair devair jñāto bhavati, "becomes known to all the gods." Usually it is promised that a person will come to know; here it is promised that he will be known. This phrase, to my mind, is better than the usual one and deserves examination.
To be known is a passive position: not that I found, but that I was noticed. And in relations between persons this is exactly what is decisive: what matters is not only what I know about someone, but whether he knows about me. The Vaiṣṇava side stands on exactly this, and its favorite verses are built precisely this way. The Gītā: "for him I do not vanish, and he does not vanish for Me" (6.30) — the mutuality discussed when reading the first pāda (1.4).
And still more definitely — the famous verse of the Bhāgavatam about the Lord becoming a debtor: ahaṃ bhakta-parādhīno hy asvatantra iva dvija, "I am subject to My devotees and am, as it were, not independent, O twice-born" (9.4.63). This verse deserves citing in full, for it is among the boldest in its books. The Supreme calls Himself asvatantra, "unfree" — and explains that His heart is with His devotees, and His devotees' hearts are with Him.
Let us add that the word "as it were," iva, is placed there deliberately and makes the statement precise. He is not compelled; He has allowed Himself to be bound, and this binding is voluntary. The remaining promises of the line — purification by fire, wind, the sun — are the usual ones for this section, and the measure of such promises has been discussed more than once.