Upanishads · Rāma-tāpanī Uttara 5.3
॥
Devanāgarī
अखण्डैकरसानन्दः तारकब्रह्मवाचकः । रामायेति सुविज्ञेयः सत्यानन्दचिदात्मकः
Transliteration (IAST)
akhaṇḍaikarasānandaḥ tārakabrahmavācakaḥ | rāmāyeti suvijñeyaḥ satyānandacidātmakaḥ
Word-by-word
SanskritIASTMeaning
अखण्डैकरसानन्दःakhaṇḍaikarasānandaḥthe undivided one-savoured bliss; the whole joy of the single rasa
तारकब्रह्मवाचकःtārakabrahmavācakaḥsignifying the ferrying Brahman; pointing to the tāraka-Brahman
रामाय इति सुविज्ञेयःrāmāya iti suvijñeyaḥis to be well known as “rāmāya”; must be rightly understood as “rāmāya”
सत्यानन्दचिदात्मकःsatyānandacidātmakaḥwhose essence is truth, bliss, consciousness; being truth, joy and knowing
Translation
“The undivided one-savoured bliss, signifying the ferrying Brahman — let it be well known as ‘rāmāya’: that whose essence is truth, bliss and consciousness.”
Version
7b0ae7b7fbb7 · published Jul 29, 2026, 5:15:19 AM UTC
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The second part of the mantra: the word rāmāya — “to Rāma”, in the dative.
It is named tāraka-brahma-vācaka — “signifying the ferrying Brahman”. That is, in this word is contained what the whole second chapter of the uttara was about.
And it is added: satya-ānanda-cid-ātmaka — “whose essence is truth, bliss and consciousness”. This is the same triad sac-cid-ānanda, only “sat” is rendered by satya, “truth”.
Note the design of the parsing. The first syllable was named self-shining consciousness; the second word — bliss and truth. The three members of the formula are dealt out to the two parts of the mantra.
What then remains for the third? The next paragraph will say, and there will be the most unexpected thing.
Recall meanwhile the first verse of the fourth Upaniṣad of the pūrva, where the same mantra was parsed differently: “namaḥ” meant the jīva, the dative case — māyā, and in the middle stood Rāma.
The two parsings do not quarrel. That one was about who is joined and how; this one — about what each part means in itself.