उपनिषद् · Rāma-tāpanī Uttara 4.18
॥
देवनागरी
ओं यो ह वै श्रीरामचन्द्रः स भगवान् यः स्थावरजङ्गमात्मा भूर्भुवः सुवस्तस्मै वै नमो नमः
लिप्यंतरण (IAST)
oṃ yo ha vai śrīrāmacandraḥ sa bhagavān yaḥ sthāvarajaṅgamātmā 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 स्थावरजङ्गमात्माyaḥ sthāvarajaṅgamātmāwhose Ātman is the unmoving and the moving; the one whose essence is the still and the stirring
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 whose Ātman is all the unmoving and the moving. Earth, mid-air, heaven! To him be bow upon bow.
संस्करण
e2c509a3be4f · प्रकाशित 29 जुल॰ 2026, 5:15:19 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The eighteenth mantra takes the world whole in two words: sthāvara — “the standing”, that is, mountains, trees, stones; jaṅgama — “the going”, that is, all that lives.
This pair in Sanskrit simply means “all there is”.
We read it in the third verse of the second Upaniṣad of the pūrva: “in the seed ‘Rāma’ abides this world, moving and unmoving.”
There it stood beside the comparison with the banyan seed; here — in the doxology.
What does this mantra add to the previous one? That one named the stuff, this one — the things. It is one thing to say “He is earth and water”, another — “He is this mountain and this tree”.
The list altogether is so built that each next name does not cancel but sharpens the former.
And I will add: the word sthāvara, “the standing”, is applied also to stone images. The thirteenth paragraph of the third chapter of the uttara said that He is present “in stone images and the rest”; here the unmoving is named His Ātman.