उपनिषद् Nṛsiṃha-tāpanī Pūrva 1.13

Nṛsiṃha-tāpanī UpaniṣadNṛsiṃha-tāpanī Pūrva 1.13

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उपनिषद् · Nṛsiṃha-tāpanī Pūrva 1.13

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देवनागरी

महाप्रथमान्तार्धस्याद्यन्तवतो द्वितीयान्तार्धस्याद्यं षणं तृतीयान्तार्धस्याद्यं नाम चतुर्थान्तर्धस्याद्यं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति । तस्मादिदं साम सच्चिदानन्दमयं परं ब्रह्म तमेववंविद्वानमृत इह भवति तस्मादिदं साङ्गं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति

लिप्यंतरण (IAST)

mahāprathamāntārdhasyādyantavato dvitīyāntārdhasyādyaṃ ṣaṇaṃ tṛtīyāntārdhasyādyaṃ nāma caturthāntardhasyādyaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati | tasmādidaṃ sāma saccidānandamayaṃ paraṃ brahma tamevavaṃvidvānamṛta iha bhavati tasmādidaṃ sāṅgaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati

शब्दशः अर्थ

संस्कृतIASTअर्थ

महा प्रथमान्तार्धस्य आद्यम्mahā prathamāntārdhasya ādyam“mahā” — the beginning of the final half of the first; “mahā” — the start of the last half-foot of the first

द्वितीयान्तार्धस्य आद्यम् षणम्dvitīyāntārdhasya ādyam ṣaṇam“ṣaṇa” — of the second; “ṣaṇa” — of the second

तृतीयान्तार्धस्य आद्यम् नामtṛtīyāntārdhasya ādyam nāma“nāma” — of the third; “nāma” — of the third

चतुर्थान्तार्धस्य आद्यम्caturthāntārdhasya ādyamand of the fourth; and of the fourth

तस्मात् इदम् सामtasmāt idam sāmatherefore this chant; hence this sāman

सच्चिदानन्दमयम् परम् ब्रह्मsaccidānandamayam param brahmais the highest Brahman made of being, consciousness, bliss; the supreme Brahman woven of sat-cit-ānanda

तम् एव एवंविद्वान्tam eva evaṃvidvānknowing precisely it so; the one who understands just it thus

अमृतः इह भवतिamṛtaḥ iha bhavatibecomes immortal here; is made deathless already here

अनुवाद

“Mahā” is the beginning of the final half of the first quarter, “ṣaṇa” — of the second, “nāma” — of the third, and so of the fourth: let him know this chant; who knows attains immortality. Therefore this chant is the highest Brahman, made of being, consciousness and bliss; and one who knows it so becomes immortal already here. Therefore let him know this chant with all its limbs.

भाष्य

The third portion of the riddle — and with it the definition for whose sake this whole row is worth reading.

Of the chant it is said: sac-cid-ānanda-mayaṁ paraṁ brahma — “the highest Brahman, made of being, consciousness and bliss”.

The same formula with which the Gopāla-tāpanī named Kṛṣṇa, and the eighth verse of the fifth Upaniṣad of the pūrva-tāpanī of the Rāma-tāpanī — the form of Rāma. Here it is said of a line of verse in thirty-two syllables.

This is the utmost assertion about a mantra that is possible at all. Not “the mantra leads to Brahman” and not “the mantra describes Him”: it is He.

Recall that the second verse of the fourth Upaniṣad of the pūrva-tāpanī of the Rāma-tāpanī said already: “the signifier is Rāma and the signified is Rāma”.

And it is added: amṛta iha bhavati — “becomes immortal already here”.

The word iha, “here”, does not stand beside immortality for the first time; but each time it turns the conversation. Immortality is not what begins afterward; it begins where one has recognised.

The words of the riddle — “mahā”, “ṣaṇa”, “nāma” — are the third words of the quarters: mahā-viṣṇum, bhīṣaṇam, namāmi.

संस्करण

14dd97c895c3 · प्रकाशित 29 जुल॰ 2026, 4:39:50 am UTC

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