Upaniṣads · Rāma-tāpanī Uttara 2.16
॥
Devanāgarī
ओं तत् सद्यत् परं ब्रह्म रामचन्द्रश्चिदात्मकः । सोऽहमोन्तद्राम भद्रपरंज्योती रसोऽहमोम्
Transliteración (IAST)
oṃ tat sadyat paraṃ brahma rāmacandraścidātmakaḥ | so'hamontadrāma bhadraparaṃjyotī raso'hamom
Palabra por palabra
SánscritoIASTSignificado
ओं तत् सत्oṃ tat satOṁ tat sat; Oṁ, that is the existent
यत् परम् ब्रह्मyat param brahmawho is the highest Brahman; the one who is the supreme Brahman
रामचन्द्रः चिदात्मकःrāmacandraḥ cidātmakaḥRāmacandra, whose essence is consciousness; Rāmacandra, whose core is cit
सः अहम् ओम्saḥ aham omthat am I, oṁ; he — I, oṁ
तत् राम भद्रtat rāma bhadrathat, O Rāma, O Good one; that, Rāma, Bhadra
परंज्योतिः रसः अहम् ओम्paraṃjyotiḥ rasaḥ aham omthe highest light, the savour — am I, oṁ; the supreme radiance, rasa — I, oṁ
Traducción
Oṁ tat sat. He who is the highest Brahman, Rāmacandra, whose essence is consciousness — that am I. Oṁ. That, O Rāma, O Good one, the highest light, the savour — am I. Oṁ.
Versión
6c125bd2ee90 · publicado 29 jul 2026, 5:15:19 UTC
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The summit of the uttara-tāpanī and one of the boldest places in all Upaniṣadic literature.
Here so'ham is said — “that am I” — and said not of the impersonal Brahman but of Rāmacandra, named by name.
Let us grasp what this means. The great sayings of the Upaniṣads — “that thou art”, “I am Brahman” — speak of the Ātman, and therefore are read as assertions of identity. Here in Brahman's place stands a name, and moreover a name with an address: rāma bhadra, “O Rāma, O Good one” — the vocative.
One does not address him with whom one is identical.
In one line, then, stand both “that am I” and “O Rāma”. And this is no compiler's negligence: it is the book's confession.
Vaiṣṇava Vedānta reads thus: I am of one essence with Him — I am conscious as He is, I am not matter — and therefore can say “that am I”; and I am not He — therefore I call to Him.
Note the word rasa, “savour”. It stands here beside paraṁjyotis, “the highest light”, and the neighbourhood is telling. Rasa in these books is not the taste of food but what makes a relation alive; the Taittirīya says: “He is rasa; obtaining rasa, a man becomes blissful.”
Light is what one sees. Savour is what is enjoyed together. The book sets both side by side.