उपनिषद् · Rāma-tāpanī Pūrva 5.8
॥
देवनागरी
एवंभूतं जगदाधारभूतं रामं वन्दे सच्चिदानन्दरूपम् । गदारिशङ्खाब्जधरं भवारिं स यो ध्यायेन्मोक्षमाप्नोति सर्वः
लिप्यंतरण (IAST)
evaṃbhūtaṃ jagadādhārabhūtaṃ rāmaṃ vande saccidānandarūpam | gadāriśaṅkhābjadharaṃ bhavāriṃ sa yo dhyāyenmokṣamāpnoti sarvaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
एवम्भूतम् जगदाधारभूतम्evambhūtam jagadādhārabhūtamsuch a one, become the support of the world; him being so, made the ground of the universe
रामम् वन्दे सच्चिदानन्दरूपम्rāmam vande saccidānandarūpamRāma I praise, whose form is being-consciousness-bliss; Rāma I laud, the shape of sat-cid-ānanda
गदारिशङ्खाब्जधरम् भवारिम्gadāriśaṅkhābjadharam bhavārimholding mace, disc, conch and lotus, the foe of becoming; with gadā, cakra, śaṅkha and padma, enemy of saṁsāra
सः यः ध्यायेत्saḥ yaḥ dhyāyetwhoever so contemplates him; the one who ponders him
मोक्षम् आप्नोति सर्वःmokṣam āpnoti sarvaḥevery one obtains liberation; each attains mokṣa
अनुवाद
Such a one, become the support of the world, Rāma I praise — whose form is being, consciousness and bliss, holding the mace, the disc, the conch and the lotus, the foe of becoming; and everyone who so contemplates obtains liberation.
संस्करण
40e20fef3db2 · प्रकाशित 29 जुल॰ 2026, 5:15:19 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The summit of the whole pūrva-tāpanī and its single verse that can be taken along without knowing either diagrams or code.
Rāma is named sac-cid-ānanda-rūpa — “whose form is being, consciousness and bliss”.
This is the formula for whose sake the book was written. Sat, cit and ānanda in Vedānta are definitions of Brahman, and abstract ones: being as such, consciousness as such, bliss as such. Here to them is added rūpa — “form”.
Think this joining through. Not “Rāma is a manifestation of sat-cid-ānanda” and not “behind Rāma stands sat-cid-ānanda”: His form is they.
The same formula we read in the Gopāla-tāpanī of Kṛṣṇa, and it lies at the foundation of all Gauḍīya Vaiṣṇava theology. Here it is said of Rāma — and said directly in a line of prayer, in the first person: vande, “I praise”.
In His hands are the mace, the disc, the conch and the lotus — the emblems of Viṣṇu, not Rāma's bow. Here too the book does not let one forget who stands before us.
Bhavāri — “the foe of becoming”, that is, he who puts an end to the round of births.
And the promise: “everyone who so contemplates obtains liberation”. The word sarvaḥ, “everyone”, is set deliberately — after an Upaniṣad full of prohibitions and secrets it is said: everyone.