ŚVETĀŚVATARA UPANIṢAD
Oṁ. That is complete. This is complete. This fullness proceeds from That fullness. Taking fullness from fullness leaves only fullness.
Oṁ. Peace, peace, peace.
Oṁ. Peace, peace, peace.
Chapter I
1. The teachers of the Vedas ask: How is Brahman the primal cause? From where were we born? By what do we live and where do we exist? Oh knowers of Brahman, what dictates our experiencing states of joy and sorrow?
2. Is the cause time, nature, destiny, or chance? Could it be a combination of these? Or is it to be thought of as Puruṣaḥ, the Self? Yet, even the self-existing Self appears to be powerless over the causes of pleasure and pain.
3. Absorbed in Yoga meditation, they perceived the power of the Divine Self concealed by Its own qualities. The One, it is He who rules over all the causes of time and nature combined.
Comment: The upaniṣad begins with a discussion among Vedic scholars as to the nature of the Primal Cause. After practicing Yoga meditation, they realize that Brahman, the Supreme Reality resides within all things.
4. It is a wheel with one rim, three layers, sixteen ends, fifty spokes with twenty intermediate spokes, and six sets of eight; it has one, manifold bond, three different paths, and one illusion.
5. Or it is a river with five currents whose five sources are fierce and winding. Its waves are the five vital airs and its root-cause is the fivefold intellect. It has five whirlpools, five flooding rapids of misery, fifty branches, and five obstructions.
Comment: The upaniṣad uses two metaphors to describe the phenomenal universe. In verse 4 the world is described as a wheel (the Wheel of Brahman) having one rim: māyā, illusion; three outer layers: the three qualities of nature, Sattva, Rajas, and Tamas; sixteen ends: the five jñānendrias, the organs of knowledge, the five karmendrias, the organs of action, the mind, and the five elements. The fifty spokes are: the five classes of ignorance, the twenty-eight disabilities, the nine satisfactions, and the eight perfections. The twenty intermediate spokes are the ten organs of knowledge and action, and their corresponding objects. The six sets of eight are the forty-eight human qualities, components, and capabilities. The three paths are: virtue, vice and knowledge; the manifold bond is desire, which has many forms; and the one illusion is mistaking the body for one’s self. In verse 5 the world is described as a raging river. The five currents are the five elements, the five sources are the five senses. The root-cause is the five-fold sense perceptions, which allow the sense organs to function. The five whirlpools are the sense objects. The five flooding rapids are the pains associated with birth, growth, old-age, sickness, and death. And the five obstructions are ignorance, egoism, attachment, aversion, and clinging.
6. All living beings abide in the vast Wheel of Brahman. In that, the individual souls are whirled around, thinking of themselves as separate from the Controller; but, when they are favored by Him, they reach immortality.
7. This Brahman is celebrated as the Supreme. In That is the triad and the imperishable abode. Having realized That, the knower of Brahman, absorbed in that Supreme Brahman, is liberated from the womb.
Comment: The triad is the enjoyer, the individual soul; the enjoyed, the objective world; and God, the Ruler (see verse 12 below).
8. The All-Pervasive Lord is the support for all that is perishable, imperishable, manifest, and unmanifest; yet, the individual self is powerless and bound due to being the enjoyer. Realizing God, one is liberated from all bonds.
9. Both the All-knowing, Powerful Lord and the ignorant, powerless individual are unborn. Because of the connection between the enjoyer and the object of enjoyment, there is the illusion that they are one. The Self is eternal, all-pervasive, and inactive; those are known as the qualities of Brahman.
Comment: Three points are made in verse 9: both God and the individual soul (jīva) have existed from the beginning of time; due to the association of the Self and the physical body, they are mistakenly considered the same; and since both the Self and Brahman have the same qualities, they are one.
10. Matter is perishable; God is immortal and imperishable. Both perishable matter and the individual self are ruled by the Divine One. From constant meditation and uniting with That, and returning to one’s True Nature, the illusion of phenomena ends.
11. By realizing the Divine, all bonds are removed, the afflictions are lost, and birth and death cease. From constant meditation on That, there is sovereignty over the entire universe and, at separation from the body, one reaches the Ultimate Goal.
12. This eternally existing Self should be realized, as there is nothing superior to be known. Knowing This, one knows all that has been described as the three aspects of Brahman, the enjoyer, the enjoyed, and the Ruler.
13. Just as the source of fire, which dwells in wood, is not perceived until it is manifested (by ignition); likewise, with the sacred syllable, That can be found in the body.
14. By making one’s body the kindling and the sacred syllable the fire-stick, and with the continued friction of meditation practice, one can perceive the Divine, which is hidden deep within.
Comment: Just as the energy of fire is hidden in wood until it is ignited through friction, Brahman, the Divine Self is hidden in the hearts of all beings and can be discovered by the "friction" of constant meditation on the syllable Oṁ.
15. Just as oil is found in sesame seeds, butter in milk, water in rivers, and fire in wood, similarly, through truth and austerity, one discovers that the Self is realized in one’s own self.
16. As butter resides in milk, the Self pervades the entire universe. Knowledge of the Self is rooted in austerity. That is the highest teaching of Brahman. Yea, that is the highest teaching of Brahman.
Comment: Chapter I establishes the oneness of Brahman, the Primal-Cause and Supreme Reality with the Divine Self.
2. Is the cause time, nature, destiny, or chance? Could it be a combination of these? Or is it to be thought of as Puruṣaḥ, the Self? Yet, even the self-existing Self appears to be powerless over the causes of pleasure and pain.
3. Absorbed in Yoga meditation, they perceived the power of the Divine Self concealed by Its own qualities. The One, it is He who rules over all the causes of time and nature combined.
Comment: The upaniṣad begins with a discussion among Vedic scholars as to the nature of the Primal Cause. After practicing Yoga meditation, they realize that Brahman, the Supreme Reality resides within all things.
4. It is a wheel with one rim, three layers, sixteen ends, fifty spokes with twenty intermediate spokes, and six sets of eight; it has one, manifold bond, three different paths, and one illusion.
5. Or it is a river with five currents whose five sources are fierce and winding. Its waves are the five vital airs and its root-cause is the fivefold intellect. It has five whirlpools, five flooding rapids of misery, fifty branches, and five obstructions.
Comment: The upaniṣad uses two metaphors to describe the phenomenal universe. In verse 4 the world is described as a wheel (the Wheel of Brahman) having one rim: māyā, illusion; three outer layers: the three qualities of nature, Sattva, Rajas, and Tamas; sixteen ends: the five jñānendrias, the organs of knowledge, the five karmendrias, the organs of action, the mind, and the five elements. The fifty spokes are: the five classes of ignorance, the twenty-eight disabilities, the nine satisfactions, and the eight perfections. The twenty intermediate spokes are the ten organs of knowledge and action, and their corresponding objects. The six sets of eight are the forty-eight human qualities, components, and capabilities. The three paths are: virtue, vice and knowledge; the manifold bond is desire, which has many forms; and the one illusion is mistaking the body for one’s self. In verse 5 the world is described as a raging river. The five currents are the five elements, the five sources are the five senses. The root-cause is the five-fold sense perceptions, which allow the sense organs to function. The five whirlpools are the sense objects. The five flooding rapids are the pains associated with birth, growth, old-age, sickness, and death. And the five obstructions are ignorance, egoism, attachment, aversion, and clinging.
6. All living beings abide in the vast Wheel of Brahman. In that, the individual souls are whirled around, thinking of themselves as separate from the Controller; but, when they are favored by Him, they reach immortality.
7. This Brahman is celebrated as the Supreme. In That is the triad and the imperishable abode. Having realized That, the knower of Brahman, absorbed in that Supreme Brahman, is liberated from the womb.
Comment: The triad is the enjoyer, the individual soul; the enjoyed, the objective world; and God, the Ruler (see verse 12 below).
8. The All-Pervasive Lord is the support for all that is perishable, imperishable, manifest, and unmanifest; yet, the individual self is powerless and bound due to being the enjoyer. Realizing God, one is liberated from all bonds.
9. Both the All-knowing, Powerful Lord and the ignorant, powerless individual are unborn. Because of the connection between the enjoyer and the object of enjoyment, there is the illusion that they are one. The Self is eternal, all-pervasive, and inactive; those are known as the qualities of Brahman.
Comment: Three points are made in verse 9: both God and the individual soul (jīva) have existed from the beginning of time; due to the association of the Self and the physical body, they are mistakenly considered the same; and since both the Self and Brahman have the same qualities, they are one.
10. Matter is perishable; God is immortal and imperishable. Both perishable matter and the individual self are ruled by the Divine One. From constant meditation and uniting with That, and returning to one’s True Nature, the illusion of phenomena ends.
11. By realizing the Divine, all bonds are removed, the afflictions are lost, and birth and death cease. From constant meditation on That, there is sovereignty over the entire universe and, at separation from the body, one reaches the Ultimate Goal.
12. This eternally existing Self should be realized, as there is nothing superior to be known. Knowing This, one knows all that has been described as the three aspects of Brahman, the enjoyer, the enjoyed, and the Ruler.
13. Just as the source of fire, which dwells in wood, is not perceived until it is manifested (by ignition); likewise, with the sacred syllable, That can be found in the body.
14. By making one’s body the kindling and the sacred syllable the fire-stick, and with the continued friction of meditation practice, one can perceive the Divine, which is hidden deep within.
Comment: Just as the energy of fire is hidden in wood until it is ignited through friction, Brahman, the Divine Self is hidden in the hearts of all beings and can be discovered by the "friction" of constant meditation on the syllable Oṁ.
15. Just as oil is found in sesame seeds, butter in milk, water in rivers, and fire in wood, similarly, through truth and austerity, one discovers that the Self is realized in one’s own self.
16. As butter resides in milk, the Self pervades the entire universe. Knowledge of the Self is rooted in austerity. That is the highest teaching of Brahman. Yea, that is the highest teaching of Brahman.
Comment: Chapter I establishes the oneness of Brahman, the Primal-Cause and Supreme Reality with the Divine Self.
Chapter II
1. Before unifying the mind for the realization of Truth, honor the sun, which brings the light of fire over the earth.
2. By the power of a mind concentrated on the divine sun, we strive to gain heaven.
3. Whoever unites the mind with the gods, striving to realize heaven, requests the sun to manifest that bright light for them.
4. Glorious is the celebration of the divine sun. Brahmins, versed in the law, arrange offerings and concentrate their minds and intellects to perceive the Omnipresent.
5. I meditate on you as both the Eternal Brahman and the chief who follows the clear path. I chant verses of adoration, which should be heard by all the gods who dwell in celestial realms and by the sons of the Immortal (humans).
6. When the fire is kindled, when the air is controlled, and when the soma nectar is in abundance, then the mind is born.
7. The sun should be pleased by your progress toward the Eternal Brahman. There, absorbed in the Origin, you are not bound by the consequences of your actions.
Comment: Chapter 2 begins with the instructions to honor the sun before beginning the practice of Yoga. There are two paths described in the scriptures: the path of action and the path of knowledge. The path of action is the religious path of ritual worship and devotion. The path of knowledge is the spiritual path of self-inquiry and meditation. These are not two separate, parallel paths; but one, progressive path. The path of action is meant to prepare one for the path of knowledge. That is the purpose of these verses. The seeker of Truth usually starts out worshipping an external god (in this case, the sun). Meditation on that deity trains the mind. When the seeker realizes that the source of all power is the One, Supreme Reality, he goes from worshipping an external god to seeking that Reality. Now he is ready for the path of knowledge.
8. Keeping the body steady; with the head, neck, and back straight; and mentally withdrawing the senses into the heart; the wise, by the raft of Brahman, crosses over all the fearful rapids of this world.
9. Striving to control the vital airs, which act in unison, by breathing with diminished force through both nostrils, the wise should vigilantly concentrate his mind, like a charioteer controlling unruly horses.
10. One should practice Yoga in a pleasant state of mind; in caves, sheltered from the wind; on level, clean ground; free from gravel, fire, salt, noise, dampness, sharp edges, and the like.
11. Forms, such as fog, smoke, the sun, fire, wind, fire-flies, lightning, crystal, and the moon may appear to the yogi before the realization of Brahman.
12. When the qualities of five elements: earth, water, fire, air, and ether become manifest, union begins; then, purified by the fire of Yoga, one becomes immune to sickness, old-age, and death.
Comment: By the practice of Yoga, one can gain first-hand knowledge of the qualities of nature and the elements. This practice is described in the Yoga Sūtras of Patañjali, III 1-8. And when the yogi realizes that the physical body consists of the five elements and is not a self, he knows that sickness, old-age, and death only affect the body; therefore, the yogi becomes immune to those afflictions.
13. Lightness, good health, absence of desire, a clear complexion, a beautiful voice, pleasant odor, and scant excretions, these, they say, indicate the first level of Yoga practice.
14. Just as a mirror, covered with dirt, shines brightly after being cleaned; so too, is the embodied one free from sorrow, after accomplishing the ultimate goal and realizing his True Self.
15. And whoever is united with the highest light of the True Self, here in this life, will realize the true nature of Brahman as unborn, unchanging, and free of any physical characteristics. Knowing the Divine, one is liberated from all bonds.
16. Clearly, this Self is the God of all regions. He is the first-born and, living within the womb, He is the future-born. He resides within all mankind with faces everywhere.
17. Salutations to the Divine God, Who is in fire, Who is in water, Who is in plants, and Who is in trees. It is He who enters and pervades the world. Salutations to Him.
Comment: Chapter II focuses on the path to the realization of the Self. One should begin with the path of devotion, which will instill a desire to know the Divine. Then, one embarks on the path of Yoga Meditation and becomes aware of their True Self.
2. By the power of a mind concentrated on the divine sun, we strive to gain heaven.
3. Whoever unites the mind with the gods, striving to realize heaven, requests the sun to manifest that bright light for them.
4. Glorious is the celebration of the divine sun. Brahmins, versed in the law, arrange offerings and concentrate their minds and intellects to perceive the Omnipresent.
5. I meditate on you as both the Eternal Brahman and the chief who follows the clear path. I chant verses of adoration, which should be heard by all the gods who dwell in celestial realms and by the sons of the Immortal (humans).
6. When the fire is kindled, when the air is controlled, and when the soma nectar is in abundance, then the mind is born.
7. The sun should be pleased by your progress toward the Eternal Brahman. There, absorbed in the Origin, you are not bound by the consequences of your actions.
Comment: Chapter 2 begins with the instructions to honor the sun before beginning the practice of Yoga. There are two paths described in the scriptures: the path of action and the path of knowledge. The path of action is the religious path of ritual worship and devotion. The path of knowledge is the spiritual path of self-inquiry and meditation. These are not two separate, parallel paths; but one, progressive path. The path of action is meant to prepare one for the path of knowledge. That is the purpose of these verses. The seeker of Truth usually starts out worshipping an external god (in this case, the sun). Meditation on that deity trains the mind. When the seeker realizes that the source of all power is the One, Supreme Reality, he goes from worshipping an external god to seeking that Reality. Now he is ready for the path of knowledge.
8. Keeping the body steady; with the head, neck, and back straight; and mentally withdrawing the senses into the heart; the wise, by the raft of Brahman, crosses over all the fearful rapids of this world.
9. Striving to control the vital airs, which act in unison, by breathing with diminished force through both nostrils, the wise should vigilantly concentrate his mind, like a charioteer controlling unruly horses.
10. One should practice Yoga in a pleasant state of mind; in caves, sheltered from the wind; on level, clean ground; free from gravel, fire, salt, noise, dampness, sharp edges, and the like.
11. Forms, such as fog, smoke, the sun, fire, wind, fire-flies, lightning, crystal, and the moon may appear to the yogi before the realization of Brahman.
12. When the qualities of five elements: earth, water, fire, air, and ether become manifest, union begins; then, purified by the fire of Yoga, one becomes immune to sickness, old-age, and death.
Comment: By the practice of Yoga, one can gain first-hand knowledge of the qualities of nature and the elements. This practice is described in the Yoga Sūtras of Patañjali, III 1-8. And when the yogi realizes that the physical body consists of the five elements and is not a self, he knows that sickness, old-age, and death only affect the body; therefore, the yogi becomes immune to those afflictions.
13. Lightness, good health, absence of desire, a clear complexion, a beautiful voice, pleasant odor, and scant excretions, these, they say, indicate the first level of Yoga practice.
14. Just as a mirror, covered with dirt, shines brightly after being cleaned; so too, is the embodied one free from sorrow, after accomplishing the ultimate goal and realizing his True Self.
15. And whoever is united with the highest light of the True Self, here in this life, will realize the true nature of Brahman as unborn, unchanging, and free of any physical characteristics. Knowing the Divine, one is liberated from all bonds.
16. Clearly, this Self is the God of all regions. He is the first-born and, living within the womb, He is the future-born. He resides within all mankind with faces everywhere.
17. Salutations to the Divine God, Who is in fire, Who is in water, Who is in plants, and Who is in trees. It is He who enters and pervades the world. Salutations to Him.
Comment: Chapter II focuses on the path to the realization of the Self. One should begin with the path of devotion, which will instill a desire to know the Divine. Then, one embarks on the path of Yoga Meditation and becomes aware of their True Self.
Chapter III
1. The One, He rules with the guiding power of deception. He rules all the worlds with that guiding force. He is one at the creation and the dissolution (of phenomena). Whoever knows This (Self) becomes immortal.
Comment: Chapter III begins by describing the controlling aspect of the Supreme Reality, which is Māyā, illusion. It is described as the force that leads the worlds. The Sanskrit word used, jālava can also mean having a net, meaning that God casts the net of illusion over all living beings. When one realizes that they are not a separate entity, but the same as Brahman, they regain immortality.
2. Rudra (God) is one without a second. He rules these worlds with His guiding power and He resides within all mankind. Having created all the worlds, He is their guardian and He will reabsorb them at the end of time.
3. With eyes and faces everywhere, with arms and feet everywhere, He breathes life into men with arms and birds with wings; the One God, He created heaven and earth.
4. Rudra, the Great Seer, is the source and birthplace of the gods. He was the first, having caused the birth of Hiraṇyagarbha, the cosmic mind. May He endow us with an enlightened intellect.
5. Rudra, Your auspicious form, which is not fearful nor evil looking, with that subtle, extremely beneficent form, please enlighten us.
6. Rudra, with that auspicious arrow, which you hold in Your hand ready to shoot, please do not strike or kill the people of the world.
7. Beyond that is the Supreme, Omnipresent Brahman, hidden in the bodies of all living beings. He is the One Lord who surrounds the universe. Those who know That become immortal.
Comment: After praising Rudra as the Ruler and Creator, the upaniṣad states that the Supreme Reality is beyond Him. Since the core teaching of this upaniṣad is that Brahman, Rudra, and the Self are one, how is Brahman beyond Rudra? The answer is that Rudra is the Lord of the world. He is the Creator, Ruler, and Destroyer of the universe, while Brahman is transcendental and beyond all phenomena. Rudra is the object of worship, while Brahman is to be realized within.
8. I know this Self (Puruṣaḥ) as the Supreme Goal; bright like the sun far above the darkness. Only by realizing Him can one escape death, there is no other path to success.
9. There is nothing higher than Puruṣaḥ, nor is He higher than anything. There is nothing smaller nor greater than He. The One, fixed like a tree, He abides in the light. All this is filled with Him.
10. That which is beyond this world is without form or defect. Those who know this Self become immortal, but all the others obtain is misery.
11. With faces, heads, and necks everywhere, that All-pervading Lord is hidden in the hearts of all beings. Therefore, Śiva is omnipresent.
12. Surely, Puruṣaḥ is the Great Lord. He leads the intellect to be free of imperfections. He is the Ruler, the Light, and the Imperishable.
13. Puruṣaḥ, the Inner-Self, measuring the size of a thumb, forever seated in the hearts of men, is ascertained by the heart, mind, and intellect. Whoever knows this Self, becomes immortal.
14. With a thousand heads, a thousand eyes, and a thousand feet, Puruṣaḥ encompasses the earth from all directions and extends beyond it by ten finger widths.
15. Puruṣaḥ alone is all this, what was and what will be, the Lord of immortality and what grows from food.
16. With hands and feet everywhere; with eyes, heads, and faces everywhere; having ears everywhere, He resides in the world, encompassing all.
17. Apparent in the function of all the sense organs, yet without sense organs; He is the Mighty Lord and the vast refuge of all.
18. The Ruler of the whole world, everything moving and unmoving, plays outside as the embodied soul in the city of nine gates.
Comment: This verse explains material existence as play (leyā). The Supreme becomes an embodied soul, apparently bound by māyā and the world, until He discovers that this separate identity is an illusion and that He was the Supreme all along.
The city of nine gates is the body with nine orifices: two nostrils, two eyes, two ears, a mouth, an urethra, and an anus.
19. He grasps without hands and runs without feet. He sees without eyes and hears without ears. He knows all there is to know, but no one knows Him. They call Him Puruṣaḥ, the Foremost and the Great Goal.
20. Seated in the hearts of the living, the Self is smaller than the small and greater than the great. Calming the sense organs, one who is free of desire and sorrow, sees the glories of the Lord. (See Kaṭha I. 2. 20)
21. I know this Puruṣaḥ to be the imperishable, ancient Self of all. Omnipresent due to Its being all-pervasive, it is That who the teachers of the Vedas declare as unborn and eternal.
Comment: Chapter III describes Rudra, the “personal,” ruling aspect of the Supreme and establishes His unity with Puruṣaḥ, the Divine Self.
Comment: Chapter III begins by describing the controlling aspect of the Supreme Reality, which is Māyā, illusion. It is described as the force that leads the worlds. The Sanskrit word used, jālava can also mean having a net, meaning that God casts the net of illusion over all living beings. When one realizes that they are not a separate entity, but the same as Brahman, they regain immortality.
2. Rudra (God) is one without a second. He rules these worlds with His guiding power and He resides within all mankind. Having created all the worlds, He is their guardian and He will reabsorb them at the end of time.
3. With eyes and faces everywhere, with arms and feet everywhere, He breathes life into men with arms and birds with wings; the One God, He created heaven and earth.
4. Rudra, the Great Seer, is the source and birthplace of the gods. He was the first, having caused the birth of Hiraṇyagarbha, the cosmic mind. May He endow us with an enlightened intellect.
5. Rudra, Your auspicious form, which is not fearful nor evil looking, with that subtle, extremely beneficent form, please enlighten us.
6. Rudra, with that auspicious arrow, which you hold in Your hand ready to shoot, please do not strike or kill the people of the world.
7. Beyond that is the Supreme, Omnipresent Brahman, hidden in the bodies of all living beings. He is the One Lord who surrounds the universe. Those who know That become immortal.
Comment: After praising Rudra as the Ruler and Creator, the upaniṣad states that the Supreme Reality is beyond Him. Since the core teaching of this upaniṣad is that Brahman, Rudra, and the Self are one, how is Brahman beyond Rudra? The answer is that Rudra is the Lord of the world. He is the Creator, Ruler, and Destroyer of the universe, while Brahman is transcendental and beyond all phenomena. Rudra is the object of worship, while Brahman is to be realized within.
8. I know this Self (Puruṣaḥ) as the Supreme Goal; bright like the sun far above the darkness. Only by realizing Him can one escape death, there is no other path to success.
9. There is nothing higher than Puruṣaḥ, nor is He higher than anything. There is nothing smaller nor greater than He. The One, fixed like a tree, He abides in the light. All this is filled with Him.
10. That which is beyond this world is without form or defect. Those who know this Self become immortal, but all the others obtain is misery.
11. With faces, heads, and necks everywhere, that All-pervading Lord is hidden in the hearts of all beings. Therefore, Śiva is omnipresent.
12. Surely, Puruṣaḥ is the Great Lord. He leads the intellect to be free of imperfections. He is the Ruler, the Light, and the Imperishable.
13. Puruṣaḥ, the Inner-Self, measuring the size of a thumb, forever seated in the hearts of men, is ascertained by the heart, mind, and intellect. Whoever knows this Self, becomes immortal.
14. With a thousand heads, a thousand eyes, and a thousand feet, Puruṣaḥ encompasses the earth from all directions and extends beyond it by ten finger widths.
15. Puruṣaḥ alone is all this, what was and what will be, the Lord of immortality and what grows from food.
16. With hands and feet everywhere; with eyes, heads, and faces everywhere; having ears everywhere, He resides in the world, encompassing all.
17. Apparent in the function of all the sense organs, yet without sense organs; He is the Mighty Lord and the vast refuge of all.
18. The Ruler of the whole world, everything moving and unmoving, plays outside as the embodied soul in the city of nine gates.
Comment: This verse explains material existence as play (leyā). The Supreme becomes an embodied soul, apparently bound by māyā and the world, until He discovers that this separate identity is an illusion and that He was the Supreme all along.
The city of nine gates is the body with nine orifices: two nostrils, two eyes, two ears, a mouth, an urethra, and an anus.
19. He grasps without hands and runs without feet. He sees without eyes and hears without ears. He knows all there is to know, but no one knows Him. They call Him Puruṣaḥ, the Foremost and the Great Goal.
20. Seated in the hearts of the living, the Self is smaller than the small and greater than the great. Calming the sense organs, one who is free of desire and sorrow, sees the glories of the Lord. (See Kaṭha I. 2. 20)
21. I know this Puruṣaḥ to be the imperishable, ancient Self of all. Omnipresent due to Its being all-pervasive, it is That who the teachers of the Vedas declare as unborn and eternal.
Comment: Chapter III describes Rudra, the “personal,” ruling aspect of the Supreme and establishes His unity with Puruṣaḥ, the Divine Self.
Chapter IV
1. He Who is one and without varied form, with His mystic power, creates various forms; therefore, objects are indistinct in the beginning and are reabsorbed into Him in the end. Let that God endow us with clear understanding.
2. That is fire, That is the sun, That is the air, and That is the moon. That is the Luminous, That is Brahman, That is water, and That is the Lord of all beings.
3. You are female, You are male, You are either a boy or a girl. You are the old man limping with a cane. You are born with a face in every direction.
4. You are the bluebird, the green parrot with red-eyes, the thundercloud, and the water dwelling in the seas. You are without beginning and, by being everywhere, You exist wherever living beings are born on the earth.
5. There is an unborn woman, red, white, and black, who gives birth to the multitude of creatures; and there is an unborn man, who lies with her and is satisfied. Then there is the other unborn one, who, having experienced them, leaves.
Comment: The three unborn ones are: Prakṛti, nature; jīva, the individual soul; and Ātman, the Self. (They are “unborn” because they have existed for all time.) Prakṛti has three colors or qualities, red for Rajas or passion, white for Sattva or purity, and black for Tamas or darkness. Prakṛti gives birth to the universe of diverse objects. Jīva enjoys Prakṛti and becomes attached to her. The Ātman returns to Brahman after experiencing the other two.
6. Two birds, close companions, occupy the same tree. One eats the sweet berries while the other, not eating, looks on.
7. Although on the same tree as Puruṣaḥ, the deluded individual, overwhelmed by his impotence, suffers. But when he realizes the glory of the Beloved Lord, he becomes free from sorrow.
Comment: The next analogy is of the two birds, inseparable companions, living in the same tree. The two birds are Puruṣaḥ, the Self and jīva, the individual person. The tree is the physical body, which they both share. The jīva “eats” the fruits, meaning he suffers or enjoys the consequences of his actions, while the Self, ever-present awareness, looks on. The jīva seems helpless, at the mercy of so many forces in the world and unable to change his condition, until he realizes that his True Self, Puruṣaḥ is the Lord of the Universe. Then he becomes liberated and free from sorrow.
8. The Vedas and all the gods in heaven abide in the Imperishable. Of what use are those Vedas to one who does not know That? Only one who realizes the Supreme becomes one with That here (in this world).
9. Scriptures, sacrifice, rites, religious observances, what was and what is to be, that which the Vedas tell us, and this whole universe emanates from Māyā. With that, Māyā binds the individual soul.
Comment: Sacred scriptures and the religious practices and beliefs that they enspire are all part of the illusion that binds the individual. They perpetuate the concept of a world populated by individual souls being ruled over by a separate god. They contain myths about the origin of the world and the promise of an afterlife where one is rewarded for his deeds.
10. Know that the Great Lord is the magician and that material nature is the illusion. This whole world is filled with beings that are a part of Him.
11. He is the origin of the source (Prakṛti) who rules over all; He is one without a second, the Beneficent Lord, and Praiseworthy God. Realizing these brings unlimited peace.
Comment: “Realizing these” means realizing that Brahman, Rudra, and Puruṣaḥ are one and the same.
12. May Rudra, the Great Seer, Who is the source and birthplace of the gods, Who is the Ruler of all, and Who gave birth to Hiraṇyagarbha, the cosmic mind endow us with a clear intellect.
13. Let us worship, with sacrifice, the God in Whom the worlds reside and Who rules over the gods and all two and four legged creatures.
14. The subtlest of the subtle in the center of confusion, Who emits the universe of diverse forms and, though one, encompasses all. Realizing Śiva brings unlimited peace.
15. In time, He is the protector of the world and the ruler of all. He is hidden in all beings and the sages and gods are united in Him. Only by knowing Him are the bonds of death broken.
16. By knowing Śiva, the one God Who encompasses all, Who is hidden in all beings, and Who is extremely subtle, like the foam that rises from clarified butter, one is liberated from all bonds.
17. This God, the Creator of the universe, the Supreme Self always seated in the hearts of men is ascertained by the heart, mind, and intellect. Whoever knows This, becomes immortal.
18. And when that darkness of ignorance is gone, there is neither day nor night, neither existence nor nonexistence, but only that pure Śiva, imperishable and eminent like the sun. This ancient wisdom proceeds from Him.
19. He, Whose name is a great splendor, has no likeness and cannot be grasped from above, across, nor from the middle.
Comment: The Supreme Reality is beyond conceptual knowledge and cannot be described in terms of light or dark, good or bad, or even real or unreal (void or non-void). Brahman is not comprehended, but realized within by a purified intellect.
20. This Self has no visible form and cannot be seen by eye; but, whoever realizes, with mind and intellect, That which resides in the heart, they become immortal.
21. Someone who is fearful, seeks refuge from the Eternal in this way: “Rudra, let Your beneficent face protect me forever.”
22. “Rudra, we invoke You always with offerings, so do not hurt the children in our family, nor our lives, nor our cattle and horses; and do not kill our soldiers in anger.”
Comment: Chapter IV teaches that the world is an illusion and that identifying oneself as a separate individual is the source of misery. It also explains that Rudra, the Ruler, who creates, maintains, and destroys the universe and who is worshipped as a personal deity is one with Brahman and the Self.
2. That is fire, That is the sun, That is the air, and That is the moon. That is the Luminous, That is Brahman, That is water, and That is the Lord of all beings.
3. You are female, You are male, You are either a boy or a girl. You are the old man limping with a cane. You are born with a face in every direction.
4. You are the bluebird, the green parrot with red-eyes, the thundercloud, and the water dwelling in the seas. You are without beginning and, by being everywhere, You exist wherever living beings are born on the earth.
5. There is an unborn woman, red, white, and black, who gives birth to the multitude of creatures; and there is an unborn man, who lies with her and is satisfied. Then there is the other unborn one, who, having experienced them, leaves.
Comment: The three unborn ones are: Prakṛti, nature; jīva, the individual soul; and Ātman, the Self. (They are “unborn” because they have existed for all time.) Prakṛti has three colors or qualities, red for Rajas or passion, white for Sattva or purity, and black for Tamas or darkness. Prakṛti gives birth to the universe of diverse objects. Jīva enjoys Prakṛti and becomes attached to her. The Ātman returns to Brahman after experiencing the other two.
6. Two birds, close companions, occupy the same tree. One eats the sweet berries while the other, not eating, looks on.
7. Although on the same tree as Puruṣaḥ, the deluded individual, overwhelmed by his impotence, suffers. But when he realizes the glory of the Beloved Lord, he becomes free from sorrow.
Comment: The next analogy is of the two birds, inseparable companions, living in the same tree. The two birds are Puruṣaḥ, the Self and jīva, the individual person. The tree is the physical body, which they both share. The jīva “eats” the fruits, meaning he suffers or enjoys the consequences of his actions, while the Self, ever-present awareness, looks on. The jīva seems helpless, at the mercy of so many forces in the world and unable to change his condition, until he realizes that his True Self, Puruṣaḥ is the Lord of the Universe. Then he becomes liberated and free from sorrow.
8. The Vedas and all the gods in heaven abide in the Imperishable. Of what use are those Vedas to one who does not know That? Only one who realizes the Supreme becomes one with That here (in this world).
9. Scriptures, sacrifice, rites, religious observances, what was and what is to be, that which the Vedas tell us, and this whole universe emanates from Māyā. With that, Māyā binds the individual soul.
Comment: Sacred scriptures and the religious practices and beliefs that they enspire are all part of the illusion that binds the individual. They perpetuate the concept of a world populated by individual souls being ruled over by a separate god. They contain myths about the origin of the world and the promise of an afterlife where one is rewarded for his deeds.
10. Know that the Great Lord is the magician and that material nature is the illusion. This whole world is filled with beings that are a part of Him.
11. He is the origin of the source (Prakṛti) who rules over all; He is one without a second, the Beneficent Lord, and Praiseworthy God. Realizing these brings unlimited peace.
Comment: “Realizing these” means realizing that Brahman, Rudra, and Puruṣaḥ are one and the same.
12. May Rudra, the Great Seer, Who is the source and birthplace of the gods, Who is the Ruler of all, and Who gave birth to Hiraṇyagarbha, the cosmic mind endow us with a clear intellect.
13. Let us worship, with sacrifice, the God in Whom the worlds reside and Who rules over the gods and all two and four legged creatures.
14. The subtlest of the subtle in the center of confusion, Who emits the universe of diverse forms and, though one, encompasses all. Realizing Śiva brings unlimited peace.
15. In time, He is the protector of the world and the ruler of all. He is hidden in all beings and the sages and gods are united in Him. Only by knowing Him are the bonds of death broken.
16. By knowing Śiva, the one God Who encompasses all, Who is hidden in all beings, and Who is extremely subtle, like the foam that rises from clarified butter, one is liberated from all bonds.
17. This God, the Creator of the universe, the Supreme Self always seated in the hearts of men is ascertained by the heart, mind, and intellect. Whoever knows This, becomes immortal.
18. And when that darkness of ignorance is gone, there is neither day nor night, neither existence nor nonexistence, but only that pure Śiva, imperishable and eminent like the sun. This ancient wisdom proceeds from Him.
19. He, Whose name is a great splendor, has no likeness and cannot be grasped from above, across, nor from the middle.
Comment: The Supreme Reality is beyond conceptual knowledge and cannot be described in terms of light or dark, good or bad, or even real or unreal (void or non-void). Brahman is not comprehended, but realized within by a purified intellect.
20. This Self has no visible form and cannot be seen by eye; but, whoever realizes, with mind and intellect, That which resides in the heart, they become immortal.
21. Someone who is fearful, seeks refuge from the Eternal in this way: “Rudra, let Your beneficent face protect me forever.”
22. “Rudra, we invoke You always with offerings, so do not hurt the children in our family, nor our lives, nor our cattle and horses; and do not kill our soldiers in anger.”
Comment: Chapter IV teaches that the world is an illusion and that identifying oneself as a separate individual is the source of misery. It also explains that Rudra, the Ruler, who creates, maintains, and destroys the universe and who is worshipped as a personal deity is one with Brahman and the Self.
Chapter V
1. Surely, ignorance is mortality and knowledge immortality. Both are hidden in the Imperishable, Eternal, Supreme Brahman, Who governs the two, but is different from them.
2. He is the One, the Source of the source, Who rules over all forms and all sources; Who observes the creation and nourishes the first-born sage, Kapila with wisdom.
3. The Great Self spreads the net of illusion in all directions, one by one. This God, repeatedly, manifests and withdraws everything in this world, therefore He is the Lord of lords Who rules over all.
4. As the sun, who provides cattle, shines and illuminates all regions: above, below, and across, so too does that Glorious, Venerable, One God rule over the source of His worlds.
5. He is the Self-Existent Source of all, Who develops all that is to be developed; the One, He rules over this whole universe and endows it with the qualities of nature.
6. This secret knowledge, that Brahman is the source of the creator (Hiraṇyagarbha) is hidden in the Vedas. Those ancient gods and sages who realized That, merged with That and became immortal.
7. One who is endowed with the qualities of nature works only for the fruits of his labor and he experiences that. He is the Lord of Life, yet, by his actions, He assumes all forms, is joined to the qualities of nature, and travels the three paths of life.
8. Only the size of a thumb, yet He appears like the sun. He is endowed with ego, will, and the properties of mind and intellect. Only the size of the point of an arrow, yet He is perceived as other.
Comment: Having established that Brahman is the primal cause and ruler of the universe, the upaniṣad turns to the condition of the jīva, the individual soul. Although Brahman is the ruler of all that lives, while under the influence of His own māyā, He appears as jīva, who performs activities for reward and enjoys or suffers the consequences of those actions.
9. Jiva, the individual soul is one-hundredth of the end of a hair divided by one-hundred, yet he is, in essence, infinite and he is to be known.
10. This Self is clearly not female nor male and clearly not neuter, but whichever body it takes, It unites with that.
11. As a body grows when showered with food and drink, desire, feeling, seeing, and delusion lead the embodied Self to be born into forms of various states, by succession, corresponding to one’s actions.
12. The embodied Self chooses many gross and subtle forms based on their own qualities, the qualities of their actions, and the qualities of their minds, even though the cause for this union is different than the seen (world).
13. That, being without beginning or end, creates the universe from chaos and, though one, encompasses all diverse forms. Realizing That, one is liberated from all bonds.
14. That is realized by the intellect, is called incorporeal, is the cause of existence and nonexistence, and is the creator of the sixteen aspects of nature. Those who know Śiva, have left the body behind.
Comment: The sixteen aspects of nature are listed in the Praśna Upaniṣad, VI.4 as: prāṇa, faith, space, air, fire, water, earth, the organs, mind, food, virility, austerity, the Vedas, sacrifice, the worlds, and names.
Chapter V addresses the condition of the embodied Self, the jīva. Śaṇkarācarya explains that condition in his commentary on verse 13:
“The jīva under the weight of ignorance, desire, action, and its result, is drowned in the ocean of the world, identifying itself with the body and becomes individualized, and in the course of its wandering, assumes many births - human, sub-human and super-human. At a certain stage, by chance, it performs righteous actions and feels inclined towards the spiritual life. Then gradually it becomes free of attachment, passions and other vices, and realizes the transitory nature of the world. Consequently it cultivates dispassion for all enjoyments, here or hereafter, and practices the moral and spiritual disciplines prescribed by the Vedantic teachers. And in the end, it attains Self-Knowledge and becomes liberated from the bondage of the world."
(T.N. Sethumadhavan, Svetasvatara Upanisad p. 54)
2. He is the One, the Source of the source, Who rules over all forms and all sources; Who observes the creation and nourishes the first-born sage, Kapila with wisdom.
3. The Great Self spreads the net of illusion in all directions, one by one. This God, repeatedly, manifests and withdraws everything in this world, therefore He is the Lord of lords Who rules over all.
4. As the sun, who provides cattle, shines and illuminates all regions: above, below, and across, so too does that Glorious, Venerable, One God rule over the source of His worlds.
5. He is the Self-Existent Source of all, Who develops all that is to be developed; the One, He rules over this whole universe and endows it with the qualities of nature.
6. This secret knowledge, that Brahman is the source of the creator (Hiraṇyagarbha) is hidden in the Vedas. Those ancient gods and sages who realized That, merged with That and became immortal.
7. One who is endowed with the qualities of nature works only for the fruits of his labor and he experiences that. He is the Lord of Life, yet, by his actions, He assumes all forms, is joined to the qualities of nature, and travels the three paths of life.
8. Only the size of a thumb, yet He appears like the sun. He is endowed with ego, will, and the properties of mind and intellect. Only the size of the point of an arrow, yet He is perceived as other.
Comment: Having established that Brahman is the primal cause and ruler of the universe, the upaniṣad turns to the condition of the jīva, the individual soul. Although Brahman is the ruler of all that lives, while under the influence of His own māyā, He appears as jīva, who performs activities for reward and enjoys or suffers the consequences of those actions.
9. Jiva, the individual soul is one-hundredth of the end of a hair divided by one-hundred, yet he is, in essence, infinite and he is to be known.
10. This Self is clearly not female nor male and clearly not neuter, but whichever body it takes, It unites with that.
11. As a body grows when showered with food and drink, desire, feeling, seeing, and delusion lead the embodied Self to be born into forms of various states, by succession, corresponding to one’s actions.
12. The embodied Self chooses many gross and subtle forms based on their own qualities, the qualities of their actions, and the qualities of their minds, even though the cause for this union is different than the seen (world).
13. That, being without beginning or end, creates the universe from chaos and, though one, encompasses all diverse forms. Realizing That, one is liberated from all bonds.
14. That is realized by the intellect, is called incorporeal, is the cause of existence and nonexistence, and is the creator of the sixteen aspects of nature. Those who know Śiva, have left the body behind.
Comment: The sixteen aspects of nature are listed in the Praśna Upaniṣad, VI.4 as: prāṇa, faith, space, air, fire, water, earth, the organs, mind, food, virility, austerity, the Vedas, sacrifice, the worlds, and names.
Chapter V addresses the condition of the embodied Self, the jīva. Śaṇkarācarya explains that condition in his commentary on verse 13:
“The jīva under the weight of ignorance, desire, action, and its result, is drowned in the ocean of the world, identifying itself with the body and becomes individualized, and in the course of its wandering, assumes many births - human, sub-human and super-human. At a certain stage, by chance, it performs righteous actions and feels inclined towards the spiritual life. Then gradually it becomes free of attachment, passions and other vices, and realizes the transitory nature of the world. Consequently it cultivates dispassion for all enjoyments, here or hereafter, and practices the moral and spiritual disciplines prescribed by the Vedantic teachers. And in the end, it attains Self-Knowledge and becomes liberated from the bondage of the world."
(T.N. Sethumadhavan, Svetasvatara Upanisad p. 54)
Chapter VI
1. Some pronounce that it is nature, while others say it is time, but they are deluded about God’s power, by which the Wheel of Brahman revolves in this world.
2. Clearly, this world is pervaded by the Eternal, Conscious, Auspicious, All-Knowing Lord of Time, Who, by that, rules action and turns back the five elements. That is to be contemplated.
3. Having performed those prescribed duties and (rejecting the world of) the manifold elements, one unites with the elements, one, two, three, or eight (one into the other) and in time, with the subtle qualities of the Self.
Comment: This is referring to the practice of contemplating the fundamental elements (tattvas) merging into each other, from gross to subtle, up to the Self. (See Vijñāna Bhairava V.54)
4. One who is possessed with the qualities of nature, beginning with prescribed actions, let him use all his births extinguishing karma and, with the termination of that karma, in death, he escapes into that Unique Reality.
5. The First, He is the primal cause of the union (of spirit and matter) beyond the three phases of time (past, present, and future) and is perceived as Whole. That Glorified God, Who is the source of all form and all beings, should be meditated upon as abiding in one’s own heart.
6. Above and other than the world-tree, time, and form, the universe revolves around Him. The Lord of Fortune, He brings virtue and removes sin. Realizing Him as the Indwelling Self, one attains the Eternal Abode of All.
7. We should know that Transcendental God, that Glorious Lord of the world, Who is the Supreme Lord of lords, God of gods, and Ruler of rulers.
8. He has no cause nor is He an effect, nor can anything equal or superior to Him be found. His supreme, manifold powers are known and His knowledge, strength, and ability is described as innate.
9. He has no master or sovereign in this world and He is without characteristics. He is the creator and ruler of the lord of the senses and this Self has no creator or ruler.
10. As a spider emits its web, the One God covers Himself with His own creation, the principal cause (Prakṛti). Let us become full in that Brahman.
11. He is the Conscious Seer, detached and free of qualities; the One God hidden in all beings; the All-Pervading Self within all creatures; the Overseer of action; and the Abode of all things.
12. He is the One Ruler of many Who makes the manifold from a single seed, yet is free from karma. The wise who perceive that Self abiding within, attain everlasting joy, but the others (the unrealized) do not.
Comment: Although God is the force that creates and maintains the manifold universe, He is detached and, therefore, free from the consequences of His actions.
13. He is the Eternal of the eternal, the Conscious of the conscious, and the One among the many. He is the Primal Cause, Who fulfills desires and is attained by the Yoga of Discrimination. Realizing that God, one is liberated from all bonds.
14. The sun does not shine There, nor the moon and the stars; neither does lightning shine There, much less this fire. By His splendor, all this appears; shining only after He shines.
Comment: Brahman is the Light of Consciousness and nothing exists outside of consciousness. All luminous bodies, the sun, moon, stars, etc. shine only by the light of Brahman, by whose light this whole universe appears.
15. He is the One, Supreme Soul in the center of this world, like fire abiding in water. Knowing Him in this manner, one passes over death. There is no other path to immortality.
16. He is the Creator and Knower of the world, the Self-Born, the Conscious, the Ruler of Time, the Virtuous, the All-Knowing, the Foremost Knower of the field, the Lord of the qualities of nature, and He is the Cause of liberation from the bondage of existence.
17. He, being the Lord, is identical to That Immortal, Conscious, Omnipresent, Protector of this world. No other cause can be found that rules over this world, as He has always ruled (over it).
18. Wanting liberation, I take refuge in that God, the Light of Self-Knowledge Who, in the beginning, created Brahmā (Hiraṇyagarbha) and conveyed the Vedas to him.
19. Undivided, inactive, tranquil, faultless, and pure, like a fire which has burned its fuel, He is the highest bridge to immortality.
20. Only when people roll-up the sky, like a leather blanket, will suffering end without first realizing God.
21. Through the power of austerity and by the grace of God, Śvetāśvatara realized Brahman here (in this life) and taught this sacred knowledge to the gathering of the highest ascetics, who were adored by the assembly of sages.
22. This profound mystery of the Vedānta was expounded in ancient times. It should be taught to your children and pupils, but not to the volatile.
23. The goal of these teachings is to enlighten great souls with supreme faith in God and in the teacher as in God; yea, to enlighten such great souls.
2. Clearly, this world is pervaded by the Eternal, Conscious, Auspicious, All-Knowing Lord of Time, Who, by that, rules action and turns back the five elements. That is to be contemplated.
3. Having performed those prescribed duties and (rejecting the world of) the manifold elements, one unites with the elements, one, two, three, or eight (one into the other) and in time, with the subtle qualities of the Self.
Comment: This is referring to the practice of contemplating the fundamental elements (tattvas) merging into each other, from gross to subtle, up to the Self. (See Vijñāna Bhairava V.54)
4. One who is possessed with the qualities of nature, beginning with prescribed actions, let him use all his births extinguishing karma and, with the termination of that karma, in death, he escapes into that Unique Reality.
5. The First, He is the primal cause of the union (of spirit and matter) beyond the three phases of time (past, present, and future) and is perceived as Whole. That Glorified God, Who is the source of all form and all beings, should be meditated upon as abiding in one’s own heart.
6. Above and other than the world-tree, time, and form, the universe revolves around Him. The Lord of Fortune, He brings virtue and removes sin. Realizing Him as the Indwelling Self, one attains the Eternal Abode of All.
7. We should know that Transcendental God, that Glorious Lord of the world, Who is the Supreme Lord of lords, God of gods, and Ruler of rulers.
8. He has no cause nor is He an effect, nor can anything equal or superior to Him be found. His supreme, manifold powers are known and His knowledge, strength, and ability is described as innate.
9. He has no master or sovereign in this world and He is without characteristics. He is the creator and ruler of the lord of the senses and this Self has no creator or ruler.
10. As a spider emits its web, the One God covers Himself with His own creation, the principal cause (Prakṛti). Let us become full in that Brahman.
11. He is the Conscious Seer, detached and free of qualities; the One God hidden in all beings; the All-Pervading Self within all creatures; the Overseer of action; and the Abode of all things.
12. He is the One Ruler of many Who makes the manifold from a single seed, yet is free from karma. The wise who perceive that Self abiding within, attain everlasting joy, but the others (the unrealized) do not.
Comment: Although God is the force that creates and maintains the manifold universe, He is detached and, therefore, free from the consequences of His actions.
13. He is the Eternal of the eternal, the Conscious of the conscious, and the One among the many. He is the Primal Cause, Who fulfills desires and is attained by the Yoga of Discrimination. Realizing that God, one is liberated from all bonds.
14. The sun does not shine There, nor the moon and the stars; neither does lightning shine There, much less this fire. By His splendor, all this appears; shining only after He shines.
Comment: Brahman is the Light of Consciousness and nothing exists outside of consciousness. All luminous bodies, the sun, moon, stars, etc. shine only by the light of Brahman, by whose light this whole universe appears.
15. He is the One, Supreme Soul in the center of this world, like fire abiding in water. Knowing Him in this manner, one passes over death. There is no other path to immortality.
16. He is the Creator and Knower of the world, the Self-Born, the Conscious, the Ruler of Time, the Virtuous, the All-Knowing, the Foremost Knower of the field, the Lord of the qualities of nature, and He is the Cause of liberation from the bondage of existence.
17. He, being the Lord, is identical to That Immortal, Conscious, Omnipresent, Protector of this world. No other cause can be found that rules over this world, as He has always ruled (over it).
18. Wanting liberation, I take refuge in that God, the Light of Self-Knowledge Who, in the beginning, created Brahmā (Hiraṇyagarbha) and conveyed the Vedas to him.
19. Undivided, inactive, tranquil, faultless, and pure, like a fire which has burned its fuel, He is the highest bridge to immortality.
20. Only when people roll-up the sky, like a leather blanket, will suffering end without first realizing God.
21. Through the power of austerity and by the grace of God, Śvetāśvatara realized Brahman here (in this life) and taught this sacred knowledge to the gathering of the highest ascetics, who were adored by the assembly of sages.
22. This profound mystery of the Vedānta was expounded in ancient times. It should be taught to your children and pupils, but not to the volatile.
23. The goal of these teachings is to enlighten great souls with supreme faith in God and in the teacher as in God; yea, to enlighten such great souls.
Oṁ. May He protect us both; may He profit us both. May we gain strength together; may what we learned be noble. May there be no enmity between us.
Oṁ. Peace; peace; peace.
Oṁ. Peace; peace; peace.
Comment: The Śvetāśvatara Upaniṣad began with questions about the nature of the Primal Cause and life in the world. Chapter VI summarizes those answers: Brahman is the Primal Cause, Ruling Lord, and Transcendental Self, and it is impossible to be free from misery without realizing That. The upaniṣad concludes by stating that the goal of Vedānta, the philosophy of the upaniṣads is for one to realize Brahman in this life.
