उपनिषद् · Rāma-tāpanī Uttara 4.3
॥
देवनागरी
ओं यो ह वै श्रीरामचन्द्रः स भगवान् यच्च ब्रह्मानन्दामृतं भूर्भुवः सुवस्तस्मै वै नमो नमः
लिप्यंतरण (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān yacca brahmānandāmṛtaṃ bhūrbhuvaḥ suvastasmai vai namo namaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
ओं यः ह वै श्रीरामचन्द्रःoṃ yaḥ ha vai śrīrāmacandraḥOṁ. He who is Śrī-Rāmacandra; Oṁ. The very one who is Śrī-Rāmacandra
सः भगवान्saḥ bhagavānhe is the Lord; he indeed is Bhagavān
यत् च ब्रह्मानन्दामृतम्yat ca brahmānandāmṛtamwho is the immortal nectar of Brahman's bliss; that which is the amṛta of Brahman's joy
भूर्भुवः सुवःbhūrbhuvaḥ suvaḥearth, mid-air, heaven; bhūḥ, bhuvaḥ, svaḥ
तस्मै वै नमः नमःtasmai vai namaḥ namaḥto him be bow upon bow; to him worship and worship
अनुवाद
Oṁ. He who is Śrī-Rāmacandra — He is the Lord, and He is that which is the immortal nectar of the bliss of Brahman. Earth, mid-air, heaven! To him be bow upon bow.
संस्करण
da14848397db · प्रकाशित 29 जुल॰ 2026, 5:15:19 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third mantra: brahmānandāmṛta — “the immortality, or the nectar, of the bliss of Brahman”.
Amṛta means both “the deathless” and “the drink of deathlessness”. Both senses work here: the bliss of Brahman both does not end and is tasted.
Recall the sixth paragraph of the second chapter of the uttara, where Rāma was named brahmānandaika-vigraha — “whose sole form is the bliss of Brahman”. Here the same word, but without “form”: it is said simply that He is that bliss.
The three first mantras, then, go deep into one thing: the non-dual Ātman, the undivided savour, the immortal bliss.
They set, as it were, the upper point from which the list will go down. And it is right that they stand first: who has not acknowledged Rāma as Brahman has no business with the remaining forty-four mantras.
Vaiṣṇava Vedānta insists on this: it is not that Brahman is a property of Rāma, but that Rāma is what the philosophers call Brahman.