उपनिषद् · Nṛsiṃha-tāpanī Pūrva 4.17
॥
देवनागरी
ओं यो ह वै नृसिंहो देवो भगवान् यश्च महेश्वरः भूर्भुवः स्वस्तस्मै वै नमो नमः
लिप्यंतरण (IAST)
oṃ yo ha vai nṛsiṃho devo bhagavān yaśca maheśvaraḥ bhūrbhuvaḥ svastasmai vai namo namaḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
ओं यः ह वैoṃ yaḥ ha vaiOṁ. He who; Oṁ. The very one who
नृसिंहः देवः सः भगवान्nṛsiṃhaḥ devaḥ saḥ bhagavānis the God Nṛsiṃha — he is the Lord; the god Nṛsiṃha is — he is Bhagavān
यः च महेश्वरःyaḥ ca maheśvaraḥand who is Maheśvara; and the one who is the great lord
भूर्भुवः स्वःbhūrbhuvaḥ svaḥearth, 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 the God Nṛsiṃha — He is the Lord, and He is Maheśvara. Earth, mid-air, heaven! To him be bow upon bow.
संस्करण
fcb6abd690d8 · प्रकाशित 29 जुल॰ 2026, 4:39:50 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third name is Maheśvara, that is, Śiva.
The triad is closed: Brahmā, Viṣṇu, Maheśvara — creator, keeper, destroyer.
And all three are named with one subject.
I noted already, examining the fifth mantra of the Atharvaśiras, that this must be understood rightly: the book does not say the gods are equal and need not be distinguished. It says their subject is one.
The difference is as between “all roads are alike” and “all roads lead to one place”.
Note that Vaiṣṇava Vedānta, accepting such places, still distinguishes Viṣṇu as the Lord himself and the others as His manifestations in the works of the universe. This dispute is conducted at length in the Vedānta-sūtra, and Baladeva conducts it in the first adhyāya.
But a litany is no place for dispute. It enumerates and bows.