उपनिषद् · Rāma-tāpanī Pūrva 5.1
॥
देवनागरी
ओं भूतादिकं शोधये:द्द्वारपूजां कृत्वा पद्माद्यासनस्थः प्रसन्नः । अर्चाविधावस्य पीठाधरोर्ध्वपार्श्वार्चनं मध्यपद्मार्चनं च
लिप्यंतरण (IAST)
oṃ bhūtādikaṃ śodhaye:ddvārapūjāṃ kṛtvā padmādyāsanasthaḥ prasannaḥ | arcāvidhāvasya pīṭhādharordhvapārśvārcanaṃ madhyapadmārcanaṃ ca
शब्दशः अर्थ
संस्कृतIASTअर्थ
ओं भूतादिकम् शोधयेत्oṃ bhūtādikam śodhayetOṁ. Let him purify the elements and the rest; Oṁ. Let him cleanse the first-elements
द्वारपूजाम् कृत्वाdvārapūjām kṛtvāhaving done the worship of the doors; having performed the honouring of the gates
पद्माद्यासनस्थः प्रसन्नःpadmādyāsanasthaḥ prasannaḥseated on the lotus seat, serene; settled in the lotus posture, clear
अर्चाविधौ अस्य पीठाधरोर्ध्वपार्श्वार्चनम्arcāvidhau asya pīṭhādharordhvapārśvārcanamin the rite of worship — of the throne's base, top and sides; in the office — honouring of the seat's bottom, top and flanks
मध्यपद्मार्चनम् चmadhyapadmārcanam caand the worship of the central lotus; and the honouring of the middle lotus
अनुवाद
Oṁ. Let him purify the elements and the rest and, having done the worship of the doors, sit serene on the lotus seat; and in the rite of worship — the honouring of the throne's base, top and sides, and of the central lotus.
संस्करण
5ca104e67024 · प्रकाशित 29 जुल॰ 2026, 5:15:19 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The fifth Upaniṣad is short and given wholly to the rite: the diagram is drawn; now worship is done upon it.
The first act is bhūtaśuddhi, “the purification of the elements”. This rite precedes every serious worship: the performer mentally takes his body apart into the five elements and assembles it anew, so as to worship not with the body with which he ate and slept.
The second is dvāra-pūjā, “the worship of the doors”. Before entering, one bows to the entrance. We saw the gates in the fifty-third verse of the previous Upaniṣad, when the diagram was framed with the square.
Then the performer sits — padmāsana, the lotus posture — and is named with one word: prasanna, “serene, clear, at peace”.
This word has stood twice already of Rāma himself: prasanna-vadana, “with a bright face”, and prasannātmā, “bright of soul”. Now it is said of the worshipper.
In this is the meaning of every rite, rightly understood: not to propitiate but to become like. He who bows to the Clear One must be clear.
Then the order: first the throne from below, above and the sides, then the central lotus. The diagram went from within outward; the worship goes the reverse way — from without inward.