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Upanishads · Muktikā 2.72
॥
Devanāgarī
अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् । अनामगोत्रं मम रूपमीदृशं भजस्व नित्यं पवनात्मजार्तिहन्
Transliteration (IAST)
aśabdamasparśamarūpamavyayaṃ tathā'rasaṃ nityamagandhavacca yat | anāmagotraṃ mama rūpamīdṛśaṃ bhajasva nityaṃ pavanātmajārtihan
Word-by-word
SanskritIASTMeaning
अ-शब्दम् अ-स्पर्शम्a-śabdam a-sparśamsoundless, untouchable
अ-रूपम् अ-व्ययंa-rūpam a-vyayaṃformless, imperishable
तथा अ-रसं नित्यम्tathā a-rasaṃ nityamand likewise tasteless, eternal
अ-गन्धवत् च यत्a-gandhavat ca yatand scentless, which
अन्-आम-गोत्रंan-āma-gotraṃwithout name and lineage
मम रूपम् ईदृशम्mama rūpam īdṛśamsuch is my form
भजस्व नित्यंbhajasva nityaṃworship it always
पवन-आत्मजpavana-ātmajao son of the Wind
Translation
«Soundless, untouchable, formless, imperishable, tasteless, eternal, scentless, without name and without lineage — such is My form; worship it always, o son of the Wind, remover of sorrow».
Version
cd67a0eb2660 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
Here is a verse where the negations are carried to their limit: soundless, untouchable, formless, tasteless, scentless, without name and lineage. This is a description through the five senses: everything by which anything is perceived is taken away. And here it is worth noting what, I think, this verse stands in this book for.
After all the negations it is said: mama rūpam īdṛśam, «such is My form». That is, the formless is called a form, and moreover Mine. And further: bhajasva nityam, «worship it always», from the root bhaj, of which it was spoken at Varāha (4.20): it means not «contemplate» and not «know», but «serve, be devoted».
Gathering this: the nameless is called Mine, and it is commanded to be served. The Vaishnava side points to such places as decisive, and its argument is brief. One serves someone, not something; and the possessive «Mine» presupposes the one to whom it belongs.
That is, the list of negations here is a negation of a material form, not of form as such; and of the suffix rūpin, denoting possession rather than identity, it was spoken at Hayagrīva (1.1). Add the last word of the verse: ārti-han, «remover of sorrow», addressed to Hanumān. In a verse where everything sensory has been taken away, the address remains — and remains tender.