उपनिषद् · Rāma-tāpanī Uttara 4.8
॥
देवनागरी
ओं यो ह वै श्रीरामचन्द्रः स भगवान् यो सर्वभूतान्तरात्मा भूर्भुवः सुवस्तस्मै वै नमो नमः
लिप्यंतरण (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān yo sarvabhūtāntarātmā 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
यः सर्वभूतान्तरात्माyaḥ sarvabhūtāntarātmāwho is the inner Ātman of all beings; the one who is the soul within every creature
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 he who is the inner Ātman of all beings. Earth, mid-air, heaven! To him be bow upon bow.
संस्करण
aadec89fcb04 · प्रकाशित 29 जुल॰ 2026, 5:15:19 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The eighth mantra corrects what in the seventh could be taken wrongly: He is antarātmā, “the inner Ātman”, and moreover sarva-bhūta, “of all beings”.
The difference from what was said before is fine but decisive. There He was named the soul; here — the one within the soul.
This is the doctrine of the antaryāmin, on which the whole seventh khaṇḍa of the Subāla Upaniṣad stands: He dwells in everything, rules from within, and that in which He dwells does not know Him.
Set the two mantras side by side. The seventh: He is the jīva. The eighth: He is within the jīva. Both are true, and both are needed.
The first speaks of nature: we are of one essence with Him. The second — of relation: He is in us, and we do not exhaust Him.
Note the word sarva-bhūta — “of all beings”, without exception. Not only men, and not only the righteous.
This directly continues what was said in the third chapter of the worms and insects freed in Kāśī. He who is within every creature frees every creature too.