उपनिषद् · Śvetāśvatara 2.5
॥
देवनागरी
युजे वां ब्रह्म पूर्व्यं नमोभिर् वि श्लोक एतु पथ्येव सूरेः ।
शृण्वन्ति विश्वे अमृतस्य पुत्रा आ ये धामानि दिवियानि तस्थुः
लिप्यंतरण (IAST)
yuje vāṃ brahma pūrvyaṃ namobhir vi śloka etu pathyeva sūreḥ /
śṛṇvanti viśve amṛtasya putrā ā ye dhāmāni diviyāni tasthuḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
युजेyujeI yoke; I harness
वाम्vāmfor you two; for you
ब्रह्मbrahmathe sacred word; brahman, the word of prayer
पूर्व्यम्pūrvyamancient; primordial
नमोभिःnamobhiḥwith obeisances; with bowing
वि श्लोकः एतुvi ślokaḥ etulet the praise go forth; may the laud spread
पथ्या इव सूरेःpathyā iva sūreḥlike the path of the sun; as the way of the luminary
शृण्वन्तिśṛṇvantimay they hear; let them attend
विश्वेviśveall; every one of them
अमृतस्य पुत्राःamṛtasya putrāḥsons of immortality; children of the deathless
आ ये धामानिā ye dhāmāniand those who in the abodes; who into the dwellings
दिव्यानिdivyānidivine; heavenly
तस्थुःtasthuḥhave ascended; have taken their stand
अनुवाद
I yoke for you the ancient sacred word with obeisances; let the praise go forth like the path of the sun. May all the sons of immortality hear — and those too who have ascended into the divine abodes.
संस्करण
6ea46655718b · प्रकाशित 28 जुल॰ 2026, 2:13:46 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The last of the five Vedic mantras — and the most famous: amṛtasya putrāḥ, "sons of immortality". That is how the Upaniṣad addresses human beings.
Consider the address. Not "sinners", not "mortals", not "creatures" — sons of immortality. Man is named by his origin and by his destiny, not by his present condition. Out of this single word grew all the later teaching that bondage is unnatural to the soul: it is eternal and belongs to the Eternal, while mortality is what it has fallen into, not what it is.
The address is all-embracing: "all the sons of immortality — and those who have ascended into the divine abodes". Both men on earth and those already in the heavenly dwellings are called hearers; the preaching does not distinguish addresses.
The first half tells with what this is proclaimed: "I yoke the ancient word with obeisances". Here is the same yuj as before, but what is yoked is no longer the mind but brahma, sacred speech. And beside it stands namobhiḥ, "with obeisances": the word is harnessed together with the bow, knowledge together with humility.
The image of its spreading is exact: "like the path of the sun". Praise spreads not as a rumour running from mouth to mouth, but as light going its own way across the sky and reaching all at once.