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Upanishads · Muktikā 1.4
॥
Devanāgarī
भक्त्या शुश्रूषया रामं स्तुवन्पप्रच्छ मारुतिः । राम त्वं परमात्मसि सच्चिदानन्दविग्रहः
Transliteration (IAST)
bhaktyā śuśrūṣayā rāmaṃ stuvanpapraccha mārutiḥ | rāma tvaṃ paramātmasi saccidānandavigrahaḥ
Word-by-word
SanskritIASTMeaning
भक्त्या शुश्रूषया रामंbhaktyā śuśrūṣayā rāmaṃwith devotion and eagerness to serve, Rāma
स्तुवन् पप्रच्छ मारुतिःstuvan papraccha mārutiḥpraising, the son of the Wind asked
राम त्वं परमात्मा असिrāma tvaṃ paramātmā asi"Rāma, you are the Supreme Self
सत्-चित्-आनन्द-विग्रहःsat-cit-ānanda-vigrahaḥwhose body is being, consciousness, and bliss"
Translation
«Praising Rāma with devotion and eagerness to serve, the son of the Wind asked: “Rāma, you are the Supreme Self, whose body is being, consciousness, and bliss…»
Version
3468de062a6e · published Aug 12, 2026, 5:00:00 AM UTC
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Worth noting the two words describing how Hanumān asks: bhaktyā and śuśrūṣayā. Bhakti is devotion; śuśrūṣā means literally «the wish to hear», from śru, and in usage means eagerness to serve. That is, he asks not out of curiosity but while serving; and of the three means of Gītā 4.34 — bowing, questioning, service — it was spoken at Śāṭyāyani (35).
Add the main point: sac-cid-ānanda-vigrahaḥ, «whose body is being, consciousness, and bliss». This expression was cited at Hayagrīva (1.1) and Sarasvatī-rahasya (4.24), every time as the Vaishnava answer to «cast off name and form»; and here it stands in the upaniṣad itself, and in direct address to Rāma. Worth examining the word vigraha, for everything rests on it.
It means «body, form, image»; and in Vaishnava usage it names also the image in a temple. That is, it is not said «he is being, consciousness, and bliss», but «he has a body of them»; and the three abstract words turn out to be not a definition but the substance of a form. Repeat the argument made before: if a form consists of matter, it limits; if of consciousness, it does not limit. And so the objection «form is incompatible with infinity» misses.