Upanishads · Rudrahṛdaya 27
॥
Devanāgarī
तस्मिन्सुविदिते सर्वं विज्ञातं स्यादिदं शुक । तदात्मकत्वात्सर्वस्य तस्माद्भिन्नं नहि क्वचित्
Transliteration (IAST)
tasminsuvidite sarvaṃ vijñātaṃ syādidaṃ śuka | tadātmakatvātsarvasya tasmādbhinnaṃ nahi kvacit
Word-by-word
SanskritIASTMeaning
तस्मिन् सु-विदिते सर्वंtasmin su-vidite sarvaṃwhen he is well known, everything
विज्ञातं स्यात् इदं शुकvijñātaṃ syāt idaṃ śukawill become known, O Śuka
तत्-आत्मक-त्वात् सर्वस्यtat-ātmaka-tvāt sarvasyafor everything consists of him
तस्मात् भिन्नं न हि क्वचित्tasmāt bhinnaṃ na hi kvacitfrom him there is nothing different anywhere
Translation
"When he is well known, everything, O Śuka, will become known; for everything consists of him, and from him there is nothing different anywhere."
Version
e2267333bdd3 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
The famous argument of the Muṇḍaka is cited: "by knowing what does everything become known?" (1.1.3); it was discussed when reading the Tripurā-tāpanī (63). Here it is reinforced by a second half: tasmād bhinnaṃ na hi kvacit, "from him there is nothing different anywhere." And here one must explain fully, for this formula is the chief one of the opposing side and recurs in all her compositions.
The dispute is not over words, but over what "different" means. If "different" means independent, standing on its own, the assertion is true, and Vaiṣṇavas accept it entirely: nothing of the kind exists, everything is from Him and His. But if "different" means another person, another thing, the assertion contradicts experience and this very book, which just seven lines ago bowed to Him and to Her separately (17–23).
Rāmānuja answered this with the likeness discussed when reading the Adhyātma (1.2) and the Tripurā-tāpanī (45): the world is His body. The hand is not different from the person — it is his; and the hand is different from the person — it is not him. Both assertions are true, and both are needed; and any teaching that keeps one and discards the other explains half and stays silent about the other half.
It is worth noting also the word suvidite, "when well known." The prefix su here is no ornament: it is said that one must know well, not approximately. Half-knowledge of this kind is precisely what breeds the conclusions we later have to sort out.