अथ हैनं भारद्वाजो याज्ञवल्क्यमुवाच - अथ कैर्मन्त्रैः स्तुतः श्रीरामचन्द्रः प्रीतो भवति । स्वात्मानं दर्शयति तान्नो ब्रूहि भगवन्निति । स होवाच याज्ञवल्क्यः - पूर्वं सत्यलोके श्रीरामचन्द्रेणैवं शिक्षितो ब्रह्मा पुनरेतया गाथया नमस्करोति - विश्वरूपधरं विष्णुं नारायणमनामयम् । पूर्णानन्दैकविज्ञानं परं ब्रह्मस्वरूपिणम् ॥ मनसा संस्मरन्ब्रह्म तुष्टाव परमेश्वरम् । ओं यो ह वै श्रीरामचन्द्रः स भगवान् अद्वैतपरमानन्द आत्मा यत्परं ब्रह्म भूर्भुवः सुवस्तस्मै वै नमो नमः
atha hainaṃ bhāradvājo yājñavalkyamuvāca - atha kairmantraiḥ stutaḥ śrīrāmacandraḥ prīto bhavati | svātmānaṃ darśayati tānno brūhi bhagavanniti | sa hovāca yājñavalkyaḥ - pūrvaṃ satyaloke śrīrāmacandreṇaivaṃ śikṣito brahmā punaretayā gāthayā namaskaroti - viśvarūpadharaṃ viṣṇuṃ nārāyaṇamanāmayam | pūrṇānandaikavijñānaṃ paraṃ brahmasvarūpiṇam || manasā saṃsmaranbrahma tuṣṭāva parameśvaram | oṃ yo ha vai śrīrāmacandraḥ sa bhagavān advaitaparamānanda ātmā yatparaṃ brahma bhūrbhuvaḥ suvastasmai vai namo namaḥ
Then Bhāradvāja said to Yājñavalkya: “By what mantras, praised, does Śrī-Rāmacandra become pleased and show his own Self? Tell them to us, O lord.” Yājñavalkya said: “Formerly, in the world of truth, Brahmā, taught thus by Śrī-Rāmacandra himself, again makes obeisance with this song: to Viṣṇu bearing the form of the universe, to Nārāyaṇa the unharmed, whose knowledge is the one fullness of bliss, having the nature of the highest Brahman.” So, remembering with his mind, Brahmā praised the Highest Lord: “Oṁ. He who is Śrī-Rāmacandra — He is the Lord, the non-dual supreme-blissful Ātman, He the highest Brahman. Earth, mid-air, heaven! To him be bow upon bow.”
9a44943a11bf · 发布于 2026年7月29日 05:15:19 UTC
可用语言RUEN用方向键翻颂
The fourth chapter of the uttara begins — the longest in the book and the simplest in structure: forty-seven mantras in a row, and all to one pattern.
Bhāradvāja's question matters: by what mantras does Rāma “become pleased and show Himself”?
Let us remember both verbs. Prīto bhavati — “becomes gracious”; svātmānaṁ darśayati — “shows his own Self”. Not “gives liberation” and not “opens knowledge”: shows Himself.
The whole book has been moving to this. The first Upaniṣad said that the form is fashioned for the sake of the worshippers; the fourth, that He takes form at will; the third chapter of the uttara — that He is present in stone images. Now it is said what all this is for: that He be seen.
The answer refers to the very beginning of time: Brahmā, taught by Rāma in Satyaloka, praises Him with these mantras. That is, the doxology is of no human composing — it was handed to the creator by the Praised One himself.
The first mantra names Him with what is utterly abstract: advaita, “non-dual”, paramānanda, “the highest bliss”, ātman, paraṁ brahma.
This is the design of the whole list. It will begin with the highest Brahman and in forty-seven steps reach the worm and the star, never once changing the subject.
The refrain is the same in all: bhūr bhuvaḥ suvaḥ — the three worlds of the Vedic call — and “to him be bow upon bow”.