ओं यो ह वै श्रीरामचन्द्रः स भगवान् अद्वैतपरमानन्द आत्मा । यः सच्चिदानन्द अद्वैतैकचिदात्मा भूर्भुवः सुवस्तस्मै वै नमो नमः ॥ इति ॥ तान् ब्रह्माब्रवीत् । सप्तचत्वारिंशन्मन्त्रैर्नित्यं देवं स्तुवध्वम् । ततो देवः प्रीतो भवति । स्वात्मानं दर्शयति । तस्माद्य एतैर्मन्त्रैर्नित्यं देवं स्तौति स देवं पश्यति । सोऽमृतत्वं गच्छतीति महोपनिषत् ॥
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān advaitaparamānanda ātmā | yaḥ saccidānanda advaitaikacidātmā bhūrbhuvaḥ suvastasmai vai namo namaḥ || iti || tān brahmābravīt | saptacatvāriṃśanmantrairnityaṃ devaṃ stuvadhvam | tato devaḥ prīto bhavati | svātmānaṃ darśayati | tasmādya etairmantrairnityaṃ devaṃ stauti sa devaṃ paśyati | so'mṛtatvaṃ gacchatīti mahopaniṣat ||
Oṁ. He who is Śrī-Rāmacandra — He is the Lord, the non-dual supreme-blissful Ātman; He is being, consciousness and bliss, the non-dual Ātman of one consciousness. Earth, mid-air, heaven! To him be bow upon bow. Them Brahmā declared: “With the forty-seven mantras praise ye the God constantly; then the God becomes pleased and shows his own Self. Therefore who with these mantras constantly praises the God, he sees the God and attains immortality.” Such is the great upaniṣad.
f6ba964f0689 · published Jul 29, 2026, 5:15:19 AM UTC
Available inRUENPage between verses with
The last mantra and the closing word of the chapter.
The forty-seventh mantra repeats the first almost word for word — “the non-dual supreme-blissful Ātman” — and adds: advaitaika-cid-ātmā, “the non-dual Ātman of one consciousness”.
The ring is closed. The list began with this and with this it has ended, having gone round, in between, everything there is.
Then — Brahmā's word, and in it the total is named: forty-seven mantras, and they must be repeated nityam, “constantly”.
And the promise for whose sake Bhāradvāja asked in the first paragraph: “then the God becomes pleased and shows his own Self.”
Then it is said stronger still: sa devaṁ paśyati — “he sees the God”.
On this word one should pause. Not “comprehends”, not “merges”, not “understands”: sees.
The whole book, looked back on from here, has been moving to this. It parsed the name, that it be clear who is called; described the form, that there be something to contemplate; drew the yantra, that there be where to worship; cited the Māṇḍūkya, to remove objections; told of Kāśī, to give hope to the dying.
And it ends with His being seen.
The word mahopaniṣat — “the great upaniṣad” — sets the seal on this. The last, fifth chapter of the uttara remains.