Shvetashvatara Upanishad
The Shvetashvatara Upanishad presents a synthesis of philosophical inquiry and devotional insight, exploring the nature of Brahman, Atman, and the role of a personal God (Ishvara). It explains the origin of the universe, the relationship between the individual and the universal, and the path to realization through knowledge, meditation, and devotion.
Editorial Note:
The Shvetashvatara Upanishad stands out among the Upanishads for combining deep philosophical inquiry with a more personal and devotional approach.
It begins with fundamental questions about existence:
- What is the cause of the universe?
- What is Brahman?
- Where do we come from and where do we go?
- What is the purpose of life?
These questions guide the entire text.
Central Teaching
The Upanishad concludes that:
- There is one universal reality present in all beings
- Everything in the universe is a manifestation of this reality
- There is a fundamental unity of all existence
It also introduces the idea of Ishvara (personal God) as a meaningful path to realize the ultimate truth.
Structure of the Text
The Upanishad consists of six chapters, written in poetic form:
Chapter 1 - 16 verses
Inquiry into the cause of existence and nature of realityChapter 2 - 17 verses
Discussion on meditation and disciplineChapter 3 - 21 verses
Description of the Supreme as both immanent and transcendentChapter 4 - 22 verses
Exploration of the unity behind diversityChapter 5 - 14 verses
Nature of the Self and the path to realizationChapter 6 - 23 verses (including epilogue)
Final teachings and summary of realization
Out of the total 113 verses, the last 3 verses are considered an epilogue.
Flow of Ideas
The Upanishad develops its teaching in a clear progression:
- Questioning Reality - Inquiry into the origin of existence
- Understanding Nature - Role of Prakriti (nature) and Brahman
- Introducing Ishvara - Personal God as a guide
- Meditation and Discipline - Practical approach to realization
- Unity of Existence - One reality in all beings
- Final Realization - Liberation through knowledge and devotion
Core Philosophical Teachings
Unity of Atman and Brahman
The same reality exists in every individual.Concept of Ishvara
A personal form of the divine helps in spiritual practice.Role of Prakriti
Nature as the field in which reality manifests.Path of Meditation
Inner discipline is essential for realization.Integration of Knowledge and Devotion
Both are valid and complementary paths.
Simple Summary (For Easy Understanding)
The Shvetashvatara Upanishad starts by asking simple but deep questions about life and the universe.
It explains that everything comes from one ultimate reality, and that reality exists within all of us.
Unlike some other Upanishads, it also talks about a personal God (Ishvara), making the teachings easier to relate to.
It shows that by combining knowledge, meditation, and devotion, a person can understand the truth of life.
The main message is clear: There is one reality behind everything, and realizing this brings freedom and peace.
This edition presents the original Sanskrit text with IAST transliteration, along with translation and commentary based on the Advaita Vedanta tradition of Shankaracharya, translated by Swami Nikhilananda.
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श्वेताश्वतरोपनिषत्
ॐ सहनाववतु । सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
śvetāśvataropaniṣat
oṃ sahanāvavatu . saha nau bhunaktu .
saha vīryaṃ karavāvahai .
tejasvi nāvadhītamastu . mā vidviṣāvahai ..
oṃ śāntiḥ śāntiḥ śāntiḥ ..
SHVETASHVATARA 1.1
प्रथमोऽध्यायः ।
हरिः ॐ ॥ ब्रह्मवादिनो वदन्ति ।
किं कारणं ब्रह्म कुतः स्म जाता
जीवाम केन क्व च सम्प्रतिष्ठा ।
अधिष्ठिताः केन सुखेतरेषु
वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १॥
prathamo'dhyāyaḥ .
hariḥ oṃ .. brahmavādino vadanti .
kiṃ kāraṇaṃ brahma kutaḥ sma jātā
jīvāma kena kva ca sampratiṣṭhā .
adhiṣṭhitāḥ kena sukhetareṣu
vartāmahe brahmavido vyavasthām .. 1..
Rishis, discoursing on Brahman, ask:- Is Brahman the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahman, under whose guidance we abide, whether in pleasure or in pain.
SHVETASHVATARA 1.2
कालः स्वभावो नियतिर्यदृच्छा
भूतानि योनिः पुरुष इति चिन्त्या ।
संयोग एषां न त्वात्मभावा-
दात्माप्यनीशः सुखदुःखहेतोः ॥ २॥
kālaḥ svabhāvo niyatiryadṛcchā
bhūtāni yoniḥ puruṣa iti cintyā .
saṃyoga eṣāṃ na tvātmabhāvā-
dātmāpyanīśaḥ sukhaduḥkhahetoḥ .. 2..
Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or he who is called the purusha, the living self?
SHVETASHVATARA 1.3
ते ध्यानयोगानुगता अपश्यन्
देवात्मशक्तिं स्वगुणैर्निगूढाम् ।
यः कारणानि निखिलानि तानि
कालात्मयुक्तान्यधितिष्ठत्येकः ॥ ३॥
te dhyānayogānugatā apaśyan
devātmaśaktiṃ svaguṇairnigūḍhām .
yaḥ kāraṇāni nikhilāni tāni
kālātmayuktānyadhitiṣṭhatyekaḥ .. 3..
The sages, absorbed in meditation through one-pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non-dual Lord rules over all those causes-time, the self and the rest.
SHVETASHVATARA 1.4
तमेकनेमिं त्रिवृतं षोडशान्तं
शतार्धारं विंशतिप्रत्यराभिः ।
अष्टकैः षड्भिर्विश्वरूपैकपाशं
त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ ४॥
tamekanemiṃ trivṛtaṃ ṣoḍaśāntaṃ
śatārdhāraṃ viṃśatipratyarābhiḥ .
aṣṭakaiḥ ṣaḍbhirviśvarūpaikapāśaṃ
trimārgabhedaṃ dvinimittaikamoham .. 4..
The sages saw the wheel of Brahman, which has one felly, a triple tire, sixteen end-parts, fifty spokes with twenty counter-spokes and six sets of eight; whose one rope is manifold; which moves on three different roads; and whose illusion arises from two causes.
SHVETASHVATARA 1.5
पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्रां
पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् ।
पञ्चावर्तां पञ्चदुःखौघवेगां
पञ्चाशद्भेदां पञ्चपर्वामधीमः ॥ ५॥
pañcasrotombuṃ pañcayonyugravakrāṃ
pañcaprāṇormiṃ pañcabuddhyādimūlām .
pañcāvartāṃ pañcaduḥkhaughavegāṃ
pañcāśadbhedāṃ pañcaparvāmadhīmaḥ .. 5..
We meditate on the River whose five currents are the five organs of perception, which is made impetuous and winding by the five elements, whose waves are the five organs of actions and whose fountain-head is the mind, the source of the five forms of perception. This River has five whirlpools and its rapids are the fivefold misery; and lastly, it has fifty branches and five pain-bearing obstructions.
SHVETASHVATARA 1.6
सर्वाजीवे सर्वसंस्थे बृहन्ते
अस्मिन् हंसो भ्राम्यते ब्रह्मचक्रे ।
पृथगात्मानं प्रेरितारं च मत्वा
जुष्टस्ततस्तेनामृतत्वमेति ॥ ६॥
sarvājīve sarvasaṃsthe bṛhante
asmin haṃso bhrāmyate brahmacakre .
pṛthagātmānaṃ preritāraṃ ca matvā
juṣṭastatastenāmṛtatvameti .. 6..
In this great Brahma-Wheel, in which all things abide and finally rest, the swan wanders about so long as it thinks the self is different from the Controller. When blessed by Him the self attains Immortality.
SHVETASHVATARA 1.7
उद्गीतमेतत्परमं तु ब्रह्म
तस्मिंस्त्रयं सुप्रतिष्ठाऽक्षरं च ।
अत्रान्तरं ब्रह्मविदो विदित्वा
लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥ ७॥
udgītametatparamaṃ tu brahma
tasmiṃstrayaṃ supratiṣṭhā'kṣaraṃ ca .
atrāntaraṃ brahmavido viditvā
līnā brahmaṇi tatparā yonimuktāḥ .. 7..
It is the Supreme Brahman alone untouched by phenomena that is proclaimed in the Upanishads. In It is established the triad of the enjoyer, the object and the Lord who is the Controller. This Brahman is the immutable foundation; It is imperishable. The sages, having realized Brahman to be the essence of phenomena, become devoted to Him. Completely merged in Brahman, they attain freedom from rebirth.
SHVETASHVATARA 1.8
संयुक्तमेतत् क्षरमक्षरं च
व्यक्ताव्यक्तं भरते विश्वमीशः ।
अनीशश्चात्मा बध्यते भोक्तृ-
भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८॥
saṃyuktametat kṣaramakṣaraṃ ca
vyaktāvyaktaṃ bharate viśvamīśaḥ .
anīśaścātmā badhyate bhoktṛ-
bhāvāj jñātvā devaṃ mucyate sarvapāśaiḥ .. 8..
The Lord, Isa, supports all this which has been joined together-the perishable and the imperishable, the manifest, the effect and the unmanifest, the cause. The same Lord, the Supreme Self, devoid of Lordship, becomes bound because of assuming the attitude of the enjoyer. The jiva again realizes the Supreme Self and is freed from all fetters.
SHVETASHVATARA 1.9
ज्ञाज्ञौ द्वावजावीशनीशावजा
ह्येका भोक्तृभोग्यार्थयुक्ता ।
अनन्तश्चात्मा विश्वरूपो ह्यकर्ता
त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९॥
jñājñau dvāvajāvīśanīśāvajā
hyekā bhoktṛbhogyārthayuktā .
anantaścātmā viśvarūpo hyakartā
trayaṃ yadā vindate brahmametat .. 9..
The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all-pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters.
SHVETASHVATARA 1.10
क्षरं प्रधानममृताक्षरं हरः
क्षरात्मानावीशते देव एकः ।
तस्याभिध्यानाद्योजनात्तत्त्व-
भावात् भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १०॥
kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ
kṣarātmānāvīśate deva ekaḥ .
tasyābhidhyānādyojanāttattva-
bhāvāt bhūyaścānte viśvamāyānivṛttiḥ .. 10..
Prakriti is perishable. Hara, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena.
SHVETASHVATARA 1.11
ज्ञात्वा देवं सर्वपाशापहानिः
क्षीणैः क्लेशैर्जन्ममृत्युप्रहाणिः ।
तस्याभिध्यानात्तृतीयं देहभेदे
विश्वैश्वर्यं केवल आप्तकामः ॥ ११॥
jñātvā devaṃ sarvapāśāpahāniḥ
kṣīṇaiḥ kleśairjanmamṛtyuprahāṇiḥ .
tasyābhidhyānāttṛtīyaṃ dehabhede
viśvaiśvaryaṃ kevala āptakāmaḥ .. 11..
When the Lord is known all fetters fall off; with the cessation of miseries, birth and death come to an end. From meditation on Him there arises, after the dissolution of the body, the third state, that of universal lordship. And lastly, the aspirant, transcending that state also, abides in the complete Bliss of Brahman.
SHVETASHVATARA 1.12
एतज्ज्ञेयं नित्यमेवात्मसंस्थं
नातः परं वेदितव्यं हि किञ्चित् ।
भोक्ता भोग्यं प्रेरितारं च मत्वा
सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२॥
etajjñeyaṃ nityamevātmasaṃsthaṃ
nātaḥ paraṃ veditavyaṃ hi kiñcit .
bhoktā bhogyaṃ preritāraṃ ca matvā
sarvaṃ proktaṃ trividhaṃ brahmametat .. 12..
The enjoyer (jiva), the objects of enjoyment and the Ruler (Isvara)-the triad described by the knowers of Brahman-all this is nothing but Brahman. This Brahman alone, which abides eternally within the self, should be known. Beyond It, truly, there is nothing else to be known.
SHVETASHVATARA 1.13
वह्नेर्यथा योनिगतस्य मूर्तिर्न
दृश्यते नैव च लिङ्गनाशः ।
स भूय एवेन्धनयोनिगृह्य-
स्तद्वोभयं वै प्रणवेन देहे ॥ १३॥
vahneryathā yonigatasya mūrtirna
dṛśyate naiva ca liṅganāśaḥ .
sa bhūya evendhanayonigṛhya-
stadvobhayaṃ vai praṇavena dehe .. 13..
The visible form of fire, while it lies latent in its source, the fire-wood, is not perceived; yet there is no destruction of its subtle form. That very fire can be brought out again by means of persistent rubbing of the wood, its source. In like manner, Atman, which exists in two states, like fire, can be grasped in this very body by means of Om.
SHVETASHVATARA 1.14
स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।
ध्याननिर्मथनाभ्यासादेवं पश्येन्निगूढवत् ॥ १४॥
svadehamaraṇiṃ kṛtvā praṇavaṃ cottarāraṇim .
dhyānanirmathanābhyāsādevaṃ paśyennigūḍhavat .. 14..
By making the body the lower piece of wood and Om the upper piece and through the practice of the friction of meditation, one perceives the luminous Self, hidden like the fire in the wood.
SHVETASHVATARA 1.15-16
तिलेषु तैलं दधिनीव सर्पि-
रापः स्रोतःस्वरणीषु चाग्निः ।
एवमात्माऽत्मनि गृह्यतेऽसौ
सत्येनैनं तपसायोऽनुपश्यति ॥ १५॥
सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।
आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत् परम् ॥ १६॥
tileṣu tailaṃ dadhinīva sarpi-
rāpaḥ srotaḥsvaraṇīṣu cāgniḥ .
evamātmā'tmani gṛhyate'sau
satyenainaṃ tapasāyo'nupaśyati .. 15..
sarvavyāpinamātmānaṃ kṣīre sarpirivārpitam .
ātmavidyātapomūlaṃ tadbrahmopaniṣat param .. 16..
As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self, when a man looks for It by means of truthfulness and austerity-when he looks for the Self, which pervades all things as butter pervades milk and whose roots are Self- Knowledge and austerity. That is the Brahman taught by the Upanishad; yea, that is the Brahman taught by the Upanishads.
SHVETASHVATARA 2.1
द्वितीयोऽध्यायः ।
युञ्जानः प्रथमं मनस्तत्त्वाय सविता धियः ।
अग्नेर्ज्योतिर्निचाय्य पृथिव्या अध्याभरत् ॥ १॥
dvitīyo'dhyāyaḥ .
yuñjānaḥ prathamaṃ manastattvāya savitā dhiyaḥ .
agnerjyotirnicāyya pṛthivyā adhyābharat .. 1..
May the sun, at the commencement of yoga, join our minds and other organs to the Supreme Self so that we may attain the Knowledge of Reality. May He, also, support the body, the highest material entity, through the powers of the deities who control the senses.
SHVETASHVATARA 2.2
युक्तेन मनसा वयं देवस्य सवितुः सवे ।
सुवर्गेयाय शक्त्या ॥ २॥
yuktena manasā vayaṃ devasya savituḥ save .
suvargeyāya śaktyā .. 2..
Having received the blessings of the divine Sun and with minds joined to the Supreme Self, we exert ourselves, to the best of our power, toward meditation, by which we shall attain Heaven (Brahman).
SHVETASHVATARA 2.3
युक्त्वाय मनसा देवान् सुवर्यतो धिया दिवम् ।
बृहज्ज्योतिः करिष्यतः सविता प्रसुवाति तान् ॥ ३॥
yuktvāya manasā devān suvaryato dhiyā divam .
bṛhajjyotiḥ kariṣyataḥ savitā prasuvāti tān .. 3..
May the Sun bestow favour upon the senses and the mind by joining them with the Self, so that the senses may be directed toward the Blissful Brahman and may reveal, by means of Knowledge, the mighty and radiant Brahman.
SHVETASHVATARA 2.4
युञ्जते मन उत युञ्जते धियो
विप्रा विप्रस्य बृहतो विपश्चितः ।
वि होत्रा दधे वयुनाविदेक
इन्मही देवस्य सवितुः परिष्टुतिः ॥ ४॥
yuñjate mana uta yuñjate dhiyo
viprā viprasya bṛhato vipaścitaḥ .
vi hotrā dadhe vayunāvideka
inmahī devasya savituḥ pariṣṭutiḥ .. 4..
It is the duty of those brahmins who fix their minds and senses on the Supreme Self to utter such lofty invocations to the divine Sun, omnipresent, mighty and omniscient. For He, all- witnessing and non-dual, is the dispenser of sacrifices.
SHVETASHVATARA 2.5
युजे वां ब्रह्म पूर्व्यं नमोभिर्विश्लोक
एतु पथ्येव सूरेः ।
शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये
धामानि दिव्यानि तस्थुः ॥ ५॥
yuje vāṃ brahma pūrvyaṃ namobhirviśloka
etu pathyeva sūreḥ .
śṛṇvantu viśve amṛtasya putrā ā ye
dhāmāni divyāni tasthuḥ .. 5..
O senses and O deities who favour them! Through salutations I unite myself with the eternal Brahman, who is your source. Let this prayer sung by me, who follow the right path of the Sun, go forth in all directions. May the sons of the Immortal, who occupy celestial positions, hear it!
SHVETASHVATARA 2.6
अग्निर्यत्राभिमथ्यते वायुर्यत्राधिरुध्यते ।
सोमो यत्रातिरिच्यते तत्र सञ्जायते मनः ॥ ६॥
agniryatrābhimathyate vāyuryatrādhirudhyate .
somo yatrātiricyate tatra sañjāyate manaḥ .. 6..
If sacrifices are performed without first propitiating the Sun, then the mind becomes attached to sacrifices in which fire is kindled by the rubbing of the pieces of fire-wood, the oblations are offered to the deity Vayu and the soma juice is drunk excessively.
SHVETASHVATARA 2.7
सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् ।
यत्र योनिं कृणवसे न हि ते पूर्तमक्षिपत् ॥ ७॥
savitrā prasavena juṣeta brahma pūrvyam .
yatra yoniṃ kṛṇavase na hi te pūrtamakṣipat .. 7..
Serve the eternal Brahman with the blessings of the Sun, the cause of the universe. Be absorbed, through samadhi, in the eternal Brahman. Thus your work will not bind you.
SHVETASHVATARA 2.8
त्रिरुन्नतं स्थाप्य समं शरीरं
हृदीन्द्रियाणि मनसा सन्निवेश्य ।
ब्रह्मोडुपेन प्रतरेत विद्वान्
स्रोतांसि सर्वाणि भयानकानि ॥ ८॥
trirunnataṃ sthāpya samaṃ śarīraṃ
hṛdīndriyāṇi manasā sanniveśya .
brahmoḍupena pratareta vidvān
srotāṃsi sarvāṇi bhayānakāni .. 8..
The wise man should hold his body steady, with the three upper parts erect, turn his senses, with the help of the mind, toward the heart and by means of the raft of Brahman cross the fearful torrents of the world.
SHVETASHVATARA 2.9
प्राणान् प्रपीड्येह संयुक्तचेष्टः
क्षीणे प्राणे नासिकयोच्छ्वसीत ।
दुष्टाश्वयुक्तमिव वाहमेनं
विद्वान् मनो धारयेताप्रमत्तः ॥ ९॥
prāṇān prapīḍyeha saṃyuktaceṣṭaḥ
kṣīṇe prāṇe nāsikayocchvasīta .
duṣṭāśvayuktamiva vāhamenaṃ
vidvān mano dhārayetāpramattaḥ .. 9..
The yogi of well regulated endeavours should control the pranas; when they are quieted he should breathe out through the nostrils. Then let him undistractedly restrain his mind, as a charioteer restrains his vicious horses.
SHVETASHVATARA 2.10
समे शुचौ शर्करावह्निवालिका-
विवर्जिते शब्दजलाश्रयादिभिः ।
मनोनुकूले न तु चक्षुपीडने
गुहानिवाताश्रयणे प्रयोजयेत् ॥ १०॥
same śucau śarkarāvahnivālikā-
vivarjite śabdajalāśrayādibhiḥ .
manonukūle na tu cakṣupīḍane
guhānivātāśrayaṇe prayojayet .. 10..
Let yoga be practised within a cave protected from the high wind, or in a place which is level, pure and free from pebbles, gravel and fire, undisturbed by the noise of water or of market-booths and which is delightful to the mind and not offensive to the eye.
SHVETASHVATARA 2.11
नीहारधूमार्कानिलानलानां
खद्योतविद्युत्स्फटिकशशीनाम् ।
एतानि रूपाणि पुरःसराणि
ब्रह्मण्यभिव्यक्तिकराणि योगे ॥ ११॥
nīhāradhūmārkānilānalānāṃ
khadyotavidyutsphaṭikaśaśīnām .
etāni rūpāṇi puraḥsarāṇi
brahmaṇyabhivyaktikarāṇi yoge .. 11..
When yoga is practised, the forms which appear first and which gradually manifest Brahman are those or snow-flakes, smoke, sun, wind, fire, fire-flies, lightning, crystal and the moon.
SHVETASHVATARA 2.12
पृथिव्यप्तेजोऽनिलखे समुत्थिते
पञ्चात्मके योगगुणे प्रवृत्ते ।
न तस्य रोगो न जरा न मृत्युः
प्राप्तस्य योगाग्निमयं शरीरम् ॥ १२॥
pṛthivyaptejo'nilakhe samutthite
pañcātmake yogaguṇe pravṛtte .
na tasya rogo na jarā na mṛtyuḥ
prāptasya yogāgnimayaṃ śarīram .. 12..
When earth, water fire, air and akasa arise, that is to say, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and he is free from illness, old age and death.
SHVETASHVATARA 2.13
लघुत्वमारोग्यमलोलुपत्वं
वर्णप्रसादः स्वरसौष्ठवं च ।
गन्धः शुभो मूत्रपुरीषमल्पं
योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३॥
laghutvamārogyamalolupatvaṃ
varṇaprasādaḥ svarasauṣṭhavaṃ ca .
gandhaḥ śubho mūtrapurīṣamalpaṃ
yogapravṛttiṃ prathamāṃ vadanti .. 13..
The precursors of perfection in yoga, they say, are lightness and healthiness of the body, absence of desire, clear complexion, pleasantness of voice, sweet odour and slight excretions.
SHVETASHVATARA 2.14
यथैव बिम्बं मृदयोपलिप्तं
तेजोमयं भ्राजते तत् सुधान्तम् ।
तद्वाऽऽत्मतत्त्वं प्रसमीक्ष्य देही
एकः कृतार्थो भवते वीतशोकः ॥ १४॥
yathaiva bimbaṃ mṛdayopaliptaṃ
tejomayaṃ bhrājate tat sudhāntam .
tadvā''tmatattvaṃ prasamīkṣya dehī
ekaḥ kṛtārtho bhavate vītaśokaḥ .. 14..
As gold covered by earth shines bright after it has been purified, so also the yogi, realising the truth of Atman, becomes one with the non-dual Atman, attains the goal and is free from grief
SHVETASHVATARA 2.15
यदात्मतत्त्वेन तु ब्रह्मतत्त्वं
दीपोपमेनेह युक्तः प्रपश्येत् ।
अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं
ज्ञात्वा देवं मुच्यते सर्वपापैः ॥ १५॥
yadātmatattvena tu brahmatattvaṃ
dīpopameneha yuktaḥ prapaśyet .
ajaṃ dhruvaṃ sarvatattvairviśuddhaṃ
jñātvā devaṃ mucyate sarvapāpaiḥ .. 15..
And when the yogi beholds the real nature of Brahman, through the Knowledge of the Self, radiant as a lamp, then, having known the unborn and immutable Lord, who is untouched by ignorance and its effects, he is freed from all fetters.
SHVETASHVATARA 2.16
एषो ह देवः प्रदिशोऽनु सर्वाः ।
पूर्वो ह जातः स उ गर्भे अन्तः ।
स एव जातः स जनिष्यमाणः
प्रत्यङ् जनास्तिष्ठति सर्वतोमुखः ॥ १६॥
eṣo ha devaḥ pradiśo'nu sarvāḥ .
pūrvo ha jātaḥ sa u garbhe antaḥ .
sa eva jātaḥ sa janiṣyamāṇaḥ
pratyaṅ janāstiṣṭhati sarvatomukhaḥ .. 16..
He indeed, the Lord, who pervades all regions, was the first to be born and it is He who dwells in the womb of the universe. It is He, again, who is born as a child and He will be born in the future, He stands behind all persons and His face is everywhere.
SHVETASHVATARA 2.17
यो देवो अग्नौ योऽप्सु
यो विश्वं भुवनमाविवेश ।
य ओषधीषु यो वनस्पतिषु
तस्मै देवाय नमो नमः ॥ १७॥
yo devo agnau yo'psu
yo viśvaṃ bhuvanamāviveśa .
ya oṣadhīṣu yo vanaspatiṣu
tasmai devāya namo namaḥ .. 17..
The Self-luminous Lord, who is fire, who is in water, who has entered into the whole world, who is in plants, who is in trees- to that Lord let there be adoration! Yea, let there be adoration!
SHVETASHVATARA 3.1
तृतीयोऽध्यायः ।
य एको जालवानीशत ईशनीभिः
सर्वाँल्लोकानीशत ईशनीभिः ।
य एवैक उद्भवे सम्भवे च
य एतद् विदुरमृतास्ते भवन्ति ॥ १॥
tṛtīyo'dhyāyaḥ .
ya eko jālavānīśata īśanībhiḥ
sarvām̐llokānīśata īśanībhiḥ .
ya evaika udbhave sambhave ca
ya etad viduramṛtāste bhavanti .. 1..
The non-dual Ensnarer rules by His powers. Remaining one and the same, He rules by His powers all the worlds during their manifestation and continued existence. They who know this become immortal.
SHVETASHVATARA 3.2
एको हि रुद्रो न द्वितीयाय तस्थु-
र्य इमाँल्लोकानीशत ईशनीभिः ।
प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले
संसृज्य विश्वा भुवनानि गोपाः ॥ २॥
eko hi rudro na dvitīyāya tasthu-
rya imām̐llokānīśata īśanībhiḥ .
pratyaṅ janāstiṣṭhati sañcukocāntakāle
saṃsṛjya viśvā bhuvanāni gopāḥ .. 2..
The Self, smaller than the small, greater than the great, is hidden in the hearts of creatures. The wise, by the grace of the Creator, behold the Lord, majestic and desireless and become free from grief.
SHVETASHVATARA 3.3
विश्वतश्चक्षुरुत विश्वतोमुखो
विश्वतोबाहुरुत विश्वतस्पात् ।
सं बाहुभ्यां धमति सम्पतत्रै-
र्द्यावाभूमी जनयन् देव एकः ॥ ३॥
viśvataścakṣuruta viśvatomukho
viśvatobāhuruta viśvataspāt .
saṃ bāhubhyāṃ dhamati sampatatrai-
rdyāvābhūmī janayan deva ekaḥ .. 3..
His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, He remains as their non-dual manifester.
SHVETASHVATARA 3.4
यो देवानां प्रभवश्चोद्भवश्च
विश्वाधिपो रुद्रो महर्षिः ।
हिरण्यगर्भं जनयामास पूर्वं
स नो बुद्ध्या शुभया संयुनक्तु ॥ ४॥
yo devānāṃ prabhavaścodbhavaśca
viśvādhipo rudro maharṣiḥ .
hiraṇyagarbhaṃ janayāmāsa pūrvaṃ
sa no buddhyā śubhayā saṃyunaktu .. 4..
He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha-may He endow us with clear intellect!
SHVETASHVATARA 3.5
या ते रुद्र शिवा तनूरघोराऽपापकाशिनी ।
तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥ ५॥
yā te rudra śivā tanūraghorā'pāpakāśinī .
tayā nastanuvā śantamayā giriśantābhicākaśīhi .. 5..
O Rudra, Thou who dwellest in the body and bestowest happiness! Look upon us with that most blessed form of Thine, which is auspicious, unterrifying and all good.
SHVETASHVATARA 3.6
याभिषुं गिरिशन्त हस्ते बिभर्ष्यस्तवे ।
शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ॥ ६॥
yābhiṣuṃ giriśanta haste bibharṣyastave .
śivāṃ giritra tāṃ kuru mā hiṃsīḥ puruṣaṃ jagat .. 6..
O Dweller in the body and Bestower of happiness, make benign that arrow which Thou holdest in Thy hand ready to shoot, O Protector of the body! Do not injure man or the world!
SHVETASHVATARA 3.7
ततः परं ब्रह्म परं बृहन्तं
यथानिकायं सर्वभूतेषु गूढम् ।
विश्वस्यैकं परिवेष्टितार-
मीशं तं ज्ञात्वाऽमृता भवन्ति ॥ ७॥
tataḥ paraṃ brahma paraṃ bṛhantaṃ
yathānikāyaṃ sarvabhūteṣu gūḍham .
viśvasyaikaṃ pariveṣṭitāra-
mīśaṃ taṃ jñātvā'mṛtā bhavanti .. 7..
The Supreme Lord is higher than Virat, beyond Hiranyagarbha. He is vast and is hidden in the bodies of all living beings. By knowing Him who alone pervades the universe, men become immortal.
SHVETASHVATARA 3.8
वेदाहमेतं पुरुषं महान्त-
मादित्यवर्णं तमसः परस्तात् ।
तमेव विदित्वातिमृत्युमेति
नान्यः पन्था विद्यतेऽयनाय ॥ ८॥
vedāhametaṃ puruṣaṃ mahānta-
mādityavarṇaṃ tamasaḥ parastāt .
tameva viditvātimṛtyumeti
nānyaḥ panthā vidyate'yanāya .. 8..
I know the great Purusha, who is luminous, like the sun and beyond darkness. Only by knowing Him does one pass over death; there is no other way to the Supreme Goal.
SHVETASHVATARA 3.9
यस्मात् परं नापरमस्ति किञ्चिद्य-
स्मान्नणीयो न ज्यायोऽस्ति कश्चित् ।
वृक्ष इव स्तब्धो दिवि तिष्ठत्येक-
स्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ ९॥
yasmāt paraṃ nāparamasti kiñcidya-
smānnaṇīyo na jyāyo'sti kaścit .
vṛkṣa iva stabdho divi tiṣṭhatyeka-
stenedaṃ pūrṇaṃ puruṣeṇa sarvam .. 9..
The whole universe is filled by the Purusha, to whom there is nothing superior, from whom there is nothing different, than whom there is nothing either smaller or greater; who stands alone, motionless as a tree, established in His own glory.
SHVETASHVATARA 3.10
ततो यदुत्तरततं तदरूपमनामयम् ।
य एतद्विदुरमृतास्ते भवन्ति अथेतरे दुःखमेवापियन्ति ॥ १०॥
tato yaduttaratataṃ tadarūpamanāmayam .
ya etadviduramṛtāste bhavanti athetare duḥkhamevāpiyanti .. 10..
That which is farthest from this world is without form and without affliction They who know It become immortal; but others, indeed, suffer pain.
SHVETASHVATARA 3.11
सर्वानन शिरोग्रीवः सर्वभूतगुहाशयः ।
सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥ ११॥
sarvānana śirogrīvaḥ sarvabhūtaguhāśayaḥ .
sarvavyāpī sa bhagavāṃstasmāt sarvagataḥ śivaḥ .. 11..
All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all- pervading Bhagavan. Therefore He is the omnipresent and benign Lord.
SHVETASHVATARA 3.12
महान् प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः ।
सुनिर्मलामिमां प्राप्तिमीशानो ज्योतिरव्ययः ॥ १२॥
mahān prabhurvai puruṣaḥ satvasyaiṣa pravartakaḥ .
sunirmalāmimāṃ prāptimīśāno jyotiravyayaḥ .. 12..
He, indeed, is the great Purusha, the Lord of creation, preservation and destruction, who inspires the mind to attain the state of stainlessness. He is the Ruler and the Light that is imperishable.
SHVETASHVATARA 3.13
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा
सदा जनानां हृदये सन्निविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो
य एतद् विदुरमृतास्ते भवन्ति ॥ १३॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā
sadā janānāṃ hṛdaye sanniviṣṭaḥ .
hṛdā manīṣā manasābhiklṛpto
ya etad viduramṛtāste bhavanti .. 13..
The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.
SHVETASHVATARA 3.14
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम् ॥ १४॥
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt .
sa bhūmiṃ viśvato vṛtvā atyatiṣṭhaddaśāṅgulam .. 14..
The Purusha with a thousand heads, a thousand eyes, a thousand feet, compasses the earth on all sides and extends beyond it by ten fingers' breadth.
SHVETASHVATARA 3.15
पुरुष एवेदꣳ सर्वं यद् भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥ १५॥
puruṣa evedagͫ sarvaṃ yad bhūtaṃ yacca bhavyam .
utāmṛtatvasyeśāno yadannenātirohati .. 15..
The Purusha alone is all this-what has been and what will be. He is also the Lord of Immortality and of whatever grows by food.
SHVETASHVATARA 3.16
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १६॥
sarvataḥ pāṇipādaṃ tat sarvato'kṣiśiromukham .
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati .. 16..
His hands and feet are everywhere; His eyes, heads and faces are everywhere; His ears are everywhere; He exists compassing all.
SHVETASHVATARA 3.17
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
सर्वस्य प्रभुमीशानं सर्वस्य शरणं सुहृत् ॥ १७॥
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam .
sarvasya prabhumīśānaṃ sarvasya śaraṇaṃ suhṛt .. 17..
Himself devoid of senses, He shines through the functions of the senses. He is the capable ruler of all; He is the refuge of all. He is great.
SHVETASHVATARA 3.18
नवद्वारे पुरे देही हंसो लेलायते बहिः ।
वशी सर्वस्य लोकस्य स्थावरस्य चरस्य च ॥ १८॥
navadvāre pure dehī haṃso lelāyate bahiḥ .
vaśī sarvasya lokasya sthāvarasya carasya ca .. 18..
The Swan, the ruler of the whole world, of all that is moving and all that is motionless, becomes the embodied self and dwelling in the city of nine gates, flies outward.
SHVETASHVATARA 3.19
अपाणिपादो जवनो ग्रहीता
पश्यत्यचक्षुः स शृणोत्यकर्णः ।
स वेत्ति वेद्यं न च तस्यास्ति वेत्ता
तमाहुरग्र्यं पुरुषं महान्तम् ॥ १९॥
apāṇipādo javano grahītā
paśyatyacakṣuḥ sa śṛṇotyakarṇaḥ .
sa vetti vedyaṃ na ca tasyāsti vettā
tamāhuragryaṃ puruṣaṃ mahāntam .. 19..
Grasping without hands, hasting without feet, It sees without eyes, It hears without ears. It knows what is to be known, but no one knows It. They call It the First, the Great, the Full.
SHVETASHVATARA 3.2
अणोरणीयान् महतो महीया-
नात्मा गुहायां निहितोऽस्य जन्तोः ।
तमक्रतुः पश्यति वीतशोको
धातुः प्रसादान्महिमानमीशम् ॥ २०॥
aṇoraṇīyān mahato mahīyā-
nātmā guhāyāṃ nihito'sya jantoḥ .
tamakratuḥ paśyati vītaśoko
dhātuḥ prasādānmahimānamīśam .. 20..
The Self, smaller than the small, greater than the great, is hidden in the hearts of creatures. The wise, by the grace of the Creator, behold the Lord, majestic and desireless and become free from grief.
SHVETASHVATARA 3.21
वेदाहमेतमजरं पुराणं
सर्वात्मानं सर्वगतं विभुत्वात् ।
जन्मनिरोधं प्रवदन्ति यस्य
ब्रह्मवादिनो हि प्रवदन्ति नित्यम् ॥ २१॥
vedāhametamajaraṃ purāṇaṃ
sarvātmānaṃ sarvagataṃ vibhutvāt .
janmanirodhaṃ pravadanti yasya
brahmavādino hi pravadanti nityam .. 21..
I know this undecaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of It as eternal.
SHVETASHVATARA 4.1
चतुर्थोऽध्यायः ।
य एकोऽवर्णो बहुधा शक्तियोगाद्
वरणाननेकान् निहितार्थो दधाति ।
विचैति चान्ते विश्वमादौ च देवः
स नो बुद्ध्या शुभया संयुनक्तु ॥ १॥
caturtho'dhyāyaḥ .
ya eko'varṇo bahudhā śaktiyogād
varaṇānanekān nihitārtho dadhāti .
vicaiti cānte viśvamādau ca devaḥ
sa no buddhyā śubhayā saṃyunaktu .. 1..
He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous-May He endow us with clear intellect!
SHVETASHVATARA 4.2
तदेवाग्निस्तदादित्य-
स्तद्वायुस्तदु चन्द्रमाः ।
तदेव शुक्रं तद् ब्रह्म
तदापस्तत् प्रजापतिः ॥ २॥
tadevāgnistadāditya-
stadvāyustadu candramāḥ .
tadeva śukraṃ tad brahma
tadāpastat prajāpatiḥ .. 2..
That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.
SHVETASHVATARA 4.3
त्वं स्त्री त्वं पुमानसि
त्वं कुमार उत वा कुमारी ।
त्वं जीर्णो दण्डेन वञ्चसि
त्वं जातो भवसि विश्वतोमुखः ॥ ३॥
tvaṃ strī tvaṃ pumānasi
tvaṃ kumāra uta vā kumārī .
tvaṃ jīrṇo daṇḍena vañcasi
tvaṃ jāto bhavasi viśvatomukhaḥ .. 3..
Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totterest along on a staff; it is Thou alone who, when born, assumest diverse forms.
SHVETASHVATARA 4.4
नीलः पतङ्गो हरितो लोहिताक्ष-
स्तडिद्गर्भ ऋतवः समुद्राः ।
अनादिमत् त्वं विभुत्वेन वर्तसे
यतो जातानि भुवनानि विश्वा ॥ ४॥
nīlaḥ pataṅgo harito lohitākṣa-
staḍidgarbha ṛtavaḥ samudrāḥ .
anādimat tvaṃ vibhutvena vartase
yato jātāni bhuvanāni viśvā .. 4..
Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art beginningless and all-pervading. From Thee all the worlds are born.
SHVETASHVATARA 4.5
अजामेकां लोहितशुक्लकृष्णां
बह्वीः प्रजाः सृजमानां सरूपाः ।
अजो ह्येको जुषमाणोऽनुशेते
जहात्येनां भुक्तभोगामजोऽन्यः ॥ ५॥
ajāmekāṃ lohitaśuklakṛṣṇāṃ
bahvīḥ prajāḥ sṛjamānāṃ sarūpāḥ .
ajo hyeko juṣamāṇo'nuśete
jahātyenāṃ bhuktabhogāmajo'nyaḥ .. 5..
There is one unborn prakriti-red, white and black-which gives birth to many creatures like itself. An unborn individual soul becomes attached to it and enjoys it, while another unborn individual soul leaves it after his enjoyment is completed.
SHVETASHVATARA 4.6
द्वा सुपर्णा सयुजा सखाया
समानं वृक्षं परिषस्वजाते ।
तयोरन्यः पिप्पलं स्वाद्वत्त्यन-
श्नन्नन्यो अभिचाकशीति ॥ ६॥
dvā suparṇā sayujā sakhāyā
samānaṃ vṛkṣaṃ pariṣasvajāte .
tayoranyaḥ pippalaṃ svādvattyana-
śnannanyo abhicākaśīti .. 6..
Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit; the other looks on without eating.
SHVETASHVATARA 4.7
समाने वृक्षे पुरुषो निमग्नोऽ-
नीशया शोचति मुह्यमानः ।
जुष्टं यदा पश्यत्यन्यमीशमस्य
महिमानमिति वीतशोकः ॥ ७॥
samāne vṛkṣe puruṣo nimagno'-
nīśayā śocati muhyamānaḥ .
juṣṭaṃ yadā paśyatyanyamīśamasya
mahimānamiti vītaśokaḥ .. 7..
Seated on the same tree, the jiva moans, bewildered by its impotence. But when it beholds the other, the Lord worshipped by all and His glory, it becomes free from grief.
SHVETASHVATARA 4.8
ऋचो अक्षरे परमे व्योमन्
यस्मिन्देवा अधि विश्वे निषेदुः ।
यस्तं न वेद किमृचा करिष्यति
य इत्तद्विदुस्त इमे समासते ॥ ८॥
ṛco akṣare parame vyoman
yasmindevā adhi viśve niṣeduḥ .
yastaṃ na veda kimṛcā kariṣyati
ya ittadvidusta ime samāsate .. 8..
Of what use are the Vedas to him who does not know that indestructible Substance, that akasa-like Brahman, which is greater than the unmanifest and wherein the Vedas and all the gods are sheltered? Only those who know It attain bliss.
SHVETASHVATARA 4.9
छन्दांसि यज्ञाः क्रतवो व्रतानि
भूतं भव्यं यच्च वेदा वदन्ति ।
अस्मान् मायी सृजते विश्वमेत-
त्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९॥
chandāṃsi yajñāḥ kratavo vratāni
bhūtaṃ bhavyaṃ yacca vedā vadanti .
asmān māyī sṛjate viśvameta-
ttasmiṃścānyo māyayā sanniruddhaḥ .. 9..
The sacred verses, the offerings (yajna), the sacrifices (kratu), the penances (vrata), the past, the future and all that the Vedas declare, have been produced from the imperishable Brahman. Brahman projects the universe through the power of Its maya. Again, in that universe Brahman as the jiva is entangled through maya.
SHVETASHVATARA 4.10
मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् ।
तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १०॥
māyāṃ tu prakṛtiṃ vidyānmāyinaṃ ca maheśvaram .
tasyavayavabhūtaistu vyāptaṃ sarvamidaṃ jagat .. 10..
Know, then, that prakriti is maya and that Great God is the Lord of maya. The whole universe is filled with objects which are parts of His being.
SHVETASHVATARA 4.11
यो योनिं योनिमधितिष्ठत्येको
यस्मिन्निदं सं च विचैति सर्वम् ।
तमीशानं वरदं देवमीड्यं
निचाय्येमां शान्तिमत्यन्तमेति ॥ ११॥
yo yoniṃ yonimadhitiṣṭhatyeko
yasminnidaṃ saṃ ca vicaiti sarvam .
tamīśānaṃ varadaṃ devamīḍyaṃ
nicāyyemāṃ śāntimatyantameti .. 11..
By truly realising Him who, though non-dual, dwells in prakriti, both in its primary and in its secondary aspect and in Whom this whole world comes together and dissolves-by truly realising Him Who is the Lord, the bestower of blessings, the Adorable God, one attains the supreme peace.
SHVETASHVATARA 4.12
यो देवानां प्रभवश्चोद्भवश्च
विश्वाधिपो रुद्रो महर्षिः ।
हिरण्यगर्भं पश्यत जायमानं
स नो बुद्ध्या शुभया संयुनक्तु ॥ १२॥
yo devānāṃ prabhavaścodbhavaśca
viśvādhipo rudro maharṣiḥ .
hiraṇyagarbhaṃ paśyata jāyamānaṃ
sa no buddhyā śubhayā saṃyunaktu .. 12..
He, the creator of the gods and the bestower of their powers, the Support of the universe, Rudra the omniscient, who at the beginning gave birth to Hiranyagarbha-may He endow us with clear intellect!
SHVETASHVATARA 4.13
यो देवानामधिपो
यस्मिन्ल्लोका अधिश्रिताः ।
य ईशे अस्य द्विपदश्चतुष्पदः
कस्मै देवाय हविषा विधेम ॥ १३॥
yo devānāmadhipo
yasminllokā adhiśritāḥ .
ya īśe asya dvipadaścatuṣpadaḥ
kasmai devāya haviṣā vidhema .. 13..
He who is the sovereign of the gods, in whom the worlds find their support, who rules over all two-footed and four-footed beings-let us serve that God, radiant and blissful, with an oblation.
SHVETASHVATARA 4.14
सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये
विश्वस्य स्रष्ठारमनेकरूपम् ।
विश्वस्यैकं परिवेष्टितारं
ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४॥
sūkṣmātisūkṣmaṃ kalilasya madhye
viśvasya sraṣṭhāramanekarūpam .
viśvasyaikaṃ pariveṣṭitāraṃ
jñātvā śivaṃ śāntimatyantameti .. 14..
By realising Him who is subtler than the subtlest who dwells in the midst of the chaos, who is the Creator of all things and is endowed with many forms, who is the non-dual Pervader of the universe and all good-by realising Him one attains the supreme peace.
SHVETASHVATARA 4.15
स एव काले भुवनस्य गोप्ता
विश्वाधिपः सर्वभूतेषु गूढः ।
यस्मिन् युक्ता ब्रह्मर्षयो देवताश्च
तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५॥
sa eva kāle bhuvanasya goptā
viśvādhipaḥ sarvabhūteṣu gūḍhaḥ .
yasmin yuktā brahmarṣayo devatāśca
tamevaṃ jñātvā mṛtyupāśāṃśchinatti .. 15..
It is He who, in proper time, becomes the custodian of the universe and the sovereign of all; who conceals Himself in all beings as their inner Witness; and in whom the sages and the deities are united. Verily, by knowing Him one cuts asunder the fetters of death.
SHVETASHVATARA 4.16
घृतात् परं मण्डमिवातिसूक्ष्मं
ज्ञात्वा शिवं सर्वभूतेषु गूढम् ।
विश्वस्यैकं परिवेष्टितारं
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६॥
ghṛtāt paraṃ maṇḍamivātisūkṣmaṃ
jñātvā śivaṃ sarvabhūteṣu gūḍham .
viśvasyaikaṃ pariveṣṭitāraṃ
jñātvā devaṃ mucyate sarvapāśaiḥ .. 16..
He who knows Brahman, who is all Bliss, extremely subtle, like the film that rises to the surface of clarified butter and is hidden in all beings-he who knows the radiant Deity, the sole Pervader of the universe, is released from all his fetters.
SHVETASHVATARA 4.17
एष देवो विश्वकर्मा महात्मा
सदा जनानां हृदये सन्निविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो
य एतद् विदुरमृतास्ते भवन्ति ॥ १७॥
eṣa devo viśvakarmā mahātmā
sadā janānāṃ hṛdaye sanniviṣṭaḥ .
hṛdā manīṣā manasābhiklṛpto
ya etad viduramṛtāste bhavanti .. 17..
The Maker of all things, self-luminous and all-pervading, He dwells always in the hearts of men. He is revealed by the negative teachings of the Vedanta, discriminative wisdom and the Knowledge of Unity based upon reflection. They who know Him become immortal.
SHVETASHVATARA 4.18
यदाऽतमस्तान्न दिवा न रात्रिः
न सन्नचासच्छिव एव केवलः ।
तदक्षरं तत् सवितुर्वरेण्यं
प्रज्ञा च तस्मात् प्रसृता पुराणी ॥ १८॥
yadā'tamastānna divā na rātriḥ
na sannacāsacchiva eva kevalaḥ .
tadakṣaraṃ tat saviturvareṇyaṃ
prajñā ca tasmāt prasṛtā purāṇī .. 18..
When there is no darkness of ignorance, there is no day or night, neither being nor non-being; the pure Brahman alone exists. That immutable Reality is the meaning of "That"; It is adored by the Sun. From It has proceeded the ancient wisdom.
SHVETASHVATARA 4.19
नैनमूर्ध्वं न तिर्यञ्चं
न मध्ये न परिजग्रभत् ।
न तस्य प्रतिमा अस्ति
यस्य नाम महद् यशः ॥ १९॥
nainamūrdhvaṃ na tiryañcaṃ
na madhye na parijagrabhat .
na tasya pratimā asti
yasya nāma mahad yaśaḥ .. 19..
No one can grasp Him above, across, or in the middle. There is no likeness of Him. His name is Great Glory (Mahad Yasah).
SHVETASHVATARA 4.20
न सन्दृशे तिष्ठति रूपमस्य
न चक्षुषा पश्यति कश्चनैनम् ।
हृदा हृदिस्थं मनसा य एन-
मेवं विदुरमृतास्ते भवन्ति ॥ २०॥
na sandṛśe tiṣṭhati rūpamasya
na cakṣuṣā paśyati kaścanainam .
hṛdā hṛdisthaṃ manasā ya ena-
mevaṃ viduramṛtāste bhavanti .. 20..
His form is not an object of vision; no one beholds Him with the eyes. They who, through pure intellect and the Knowledge of Unity based upon reflection, realise Him as abiding in the heart become immortal.
SHVETASHVATARA 4.21
अजात इत्येवं कश्चिद्भीरुः प्रपद्यते ।
रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ २१॥
ajāta ityevaṃ kaścidbhīruḥ prapadyate .
rudra yatte dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam .. 21..
It is because Thou, O Lord, art birthless, that some rare souls, frightened by birth and death, take refuge in Thee. O Rudra, may Thy benign face protect me for ever!
SHVETASHVATARA 4.22
मा नस्तोके तनये मा न आयुषि
मा नो गोषु मा न अश्वेषु रीरिषः ।
वीरान् मा नो रुद्र भामितो
वधीर्हविष्मन्तः सदामित् त्वा हवामहे ॥ २२॥
mā nastoke tanaye mā na āyuṣi
mā no goṣu mā na aśveṣu rīriṣaḥ .
vīrān mā no rudra bhāmito
vadhīrhaviṣmantaḥ sadāmit tvā havāmahe .. 22..
O Rudra, do not, in Thy wrath, destroy our children and grand-children. Do not destroy our lives; do not destroy our cows or horses; do not destroy our strong servants. For we invoke Thee always, with oblations, for our protection.
SHVETASHVATARA 5.1
पञ्चमोऽध्यायः ।
द्वे अक्षरे ब्रह्मपरे त्वनन्ते
विद्याविद्ये निहिते यत्र गूढे ।
क्षरं त्वविद्या ह्यमृतं तु विद्या
विद्याविद्ये ईशते यस्तु सोऽन्यः ॥ १॥
pañcamo'dhyāyaḥ .
dve akṣare brahmapare tvanante
vidyāvidye nihite yatra gūḍhe .
kṣaraṃ tvavidyā hyamṛtaṃ tu vidyā
vidyāvidye īśate yastu so'nyaḥ .. 1..
In the Immutable, infinite Supreme Brahman remain hidden the two:-- knowledge and ignorance. Ignorance leads to worldliness and knowledge, to Immortality. Brahman, who controls both knowledge and ignorance, is different from both.
SHVETASHVATARA 5.2
यो योनिं योनिमधितिष्ठत्येको
विश्वानि रूपाणि योनीश्च सर्वाः ।
ऋषिं प्रसूतं कपिलं यस्तमग्रे
ज्ञानैर्बिभर्ति जायमानं च पश्येत् ॥ २॥
yo yoniṃ yonimadhitiṣṭhatyeko
viśvāni rūpāṇi yonīśca sarvāḥ .
ṛṣiṃ prasūtaṃ kapilaṃ yastamagre
jñānairbibharti jāyamānaṃ ca paśyet .. 2..
He, the non-dual Brahman, who rules over every position; who controls all forms and all sources; who, in the beginning, filled with knowledge the omniscient Hiranyagarbha, His own creation, whom He beheld when He (Hiranyagarbha) was produced-He is other than both knowledge and ignorance.
SHVETASHVATARA 5.3
एकैक जालं बहुधा विकुर्व-
न्नस्मिन् क्षेत्रे संहरत्येष देवः ।
भूयः सृष्ट्वा पतयस्तथेशः
सर्वाधिपत्यं कुरुते महात्मा ॥ ३॥
ekaika jālaṃ bahudhā vikurva-
nnasmin kṣetre saṃharatyeṣa devaḥ .
bhūyaḥ sṛṣṭvā patayastatheśaḥ
sarvādhipatyaṃ kurute mahātmā .. 3..
At the time of the creation the Lord spreads out individual nets in various ways and then at the time of the cosmic dissolution withdraws them into the great prakriti. Again the all- pervading Deity creates the aggregates of body and senses, both individual and collective and their controllers also and thus exercises His overlordship.
SHVETASHVATARA 5.4
सर्वा दिश ऊर्ध्वमधश्च तिर्यक्
प्रकाशयन् भ्राजते यद्वनड्वान् ।
एवं स देवो भगवान् वरेण्यो
योनिस्वभावानधितिष्ठत्येकः ॥ ४॥
sarvā diśa ūrdhvamadhaśca tiryak
prakāśayan bhrājate yadvanaḍvān .
evaṃ sa devo bhagavān vareṇyo
yonisvabhāvānadhitiṣṭhatyekaḥ .. 4..
As the sun shines, illumining all the quarters-above, below and across-so also God, self-resplendent, adorable and non-dual, controls all objects, which themselves possess the nature of a cause.
SHVETASHVATARA 5.5-6
यच्च स्वभावं पचति विश्वयोनिः
पाच्यांश्च सर्वान् परिणामयेद् यः ।
सर्वमेतद् विश्वमधितिष्ठत्येको
गुणांश्च सर्वान् विनियोजयेद् यः ॥ ५॥
तद् वेदगुह्योपनिषत्सु गूढं
तद् ब्रह्मा वेदते ब्रह्मयोनिम् ।
ये पूर्वं देवा ऋषयश्च तद् विदु-
स्ते तन्मया अमृता वै बभूवुः ॥६॥
yacca svabhāvaṃ pacati viśvayoniḥ
pācyāṃśca sarvān pariṇāmayed yaḥ .
sarvametad viśvamadhitiṣṭhatyeko
guṇāṃśca sarvān viniyojayed yaḥ .. 5..
tad vedaguhyopaniṣatsu gūḍhaṃ
tad brahmā vedate brahmayonim .
ye pūrvaṃ devā ṛṣayaśca tad vidu-
ste tanmayā amṛtā vai babhūvuḥ ..6..
He who is the cause of all and who enables all things to function according to their nature; who brings to maturity all that can be ripened; who, being non-dual, rules over the whole universe and engages the gunas in their respective functions-He is concealed in the Upanishads, the secret part of the Vedas. Brahma knew Him who can be known only from the evidence of the Vedas. The gods and seers of olden times who knew Him became Brahman and attained Immortality.
SHVETASHVATARA 5.7
गुणान्वयो यः फलकर्मकर्ता
कृतस्य तस्यैव स चोपभोक्ता ।
स विश्वरूपस्त्रिगुणस्त्रिवर्त्मा
प्राणाधिपः सञ्चरति स्वकर्मभिः ॥ ७॥
guṇānvayo yaḥ phalakarmakartā
kṛtasya tasyaiva sa copabhoktā .
sa viśvarūpastriguṇastrivartmā
prāṇādhipaḥ sañcarati svakarmabhiḥ .. 7..
Endowed with gunas, the jiva performs action, seeking its fruit; and again, it reaps the fruit of what it has done. Assuming all forms and led by the three gunas, the jiva, ruler of the pranas, roams about following the three paths, according to its deeds.
SHVETASHVATARA 5.8
अङ्गुष्ठमात्रो रवितुल्यरूपः
सङ्कल्पाहङ्कारसमन्वितो यः ।
बुद्धेर्गुणेनात्मगुणेन चैव
आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८॥
aṅguṣṭhamātro ravitulyarūpaḥ
saṅkalpāhaṅkārasamanvito yaḥ .
buddherguṇenātmaguṇena caiva
ārāgramātro'pyaparo'pi dṛṣṭaḥ .. 8..
Of the size of a thumb, but brilliant, like the sun, the jiva possesses both volition and egoism. It is endowed with the qualities of both buddhi and Atman. Therefore it is seen as another entity, inferior and small as the point of a goad.
SHVETASHVATARA 5.9
बालाग्रशतभागस्य शतधा कल्पितस्य च ।
भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९॥
bālāgraśatabhāgasya śatadhā kalpitasya ca .
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate .. 9..
Know the embodied soul to be a part of the hundredth part of the point of a hair divided a hundred times; and yet it is infinite.
SHVETASHVATARA 5.10
नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।
यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १०॥
naiva strī na pumāneṣa na caivāyaṃ napuṃsakaḥ .
yadyaccharīramādatte tene tene sa yujyate .. 10..
It is not female, it is not male, nor is it neuter. whatever body it takes, with that it becomes united.
SHVETASHVATARA 5.11
सङ्कल्पनस्पर्शनदृष्टिमोहै-
र्ग्रासाम्बुवृष्ट्यात्मविवृद्धिजन्म ।
कर्मानुगान्यनुक्रमेण देही
स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११॥
saṅkalpanasparśanadṛṣṭimohai-
rgrāsāmbuvṛṣṭyātmavivṛddhijanma .
karmānugānyanukrameṇa dehī
sthāneṣu rūpāṇyabhisamprapadyate .. 11..
By means of desires, contact, attachment and delusion, the embodied soul assumes, successively, diverse forms in various places, according to its deeds, just as the body grows when food and drink are poured into it.
SHVETASHVATARA 5.12
स्थूलानि सूक्ष्माणि बहूनि चैव
रूपाणि देही स्वगुणैर्वृणोति ।
क्रियागुणैरात्मगुणैश्च तेषां
संयोगहेतुरपरोऽपि दृष्टः ॥ १२॥
sthūlāni sūkṣmāṇi bahūni caiva
rūpāṇi dehī svaguṇairvṛṇoti .
kriyāguṇairātmaguṇaiśca teṣāṃ
saṃyogaheturaparo'pi dṛṣṭaḥ .. 12..
The embodied soul, by means of good and evil deeds committed by itself, assumes many forms, coarse and fine. By virtue of its actions and also of such characteristics of the mind as knowledge and desire, it assumes another body for the enjoyment of suitable objects.
SHVETASHVATARA 5.13
अनाद्यनन्तं कलिलस्य मध्ये
विश्वस्य स्रष्ठारमनेकरूपम् ।
विश्वस्यैकं परिवेष्टितारं
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥
anādyanantaṃ kalilasya madhye
viśvasya sraṣṭhāramanekarūpam .
viśvasyaikaṃ pariveṣṭitāraṃ
jñātvā devaṃ mucyate sarvapāśaiḥ .. 13..
He who knows the Lord, who is without beginning or end, who stands in the midst of the chaos of the world, who is the Creator of all things and is endowed with many forms-he who knows the radiant Deity, the sole Pervader of the universe, is released from all his fetters.
SHVETASHVATARA 5.14
भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् ।
कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥ १४॥
bhāvagrāhyamanīḍākhyaṃ bhāvābhāvakaraṃ śivam .
kalāsargakaraṃ devaṃ ye viduste jahustanum .. 14..
Those who know Him who can be realised by the pure heart, who is called incorporeal, who is the cause of creation and destruction, who is all good and the creator of the sixteen parts-those who know the luminous Lord are freed from embodiment.
SHVETASHVATARA 6.1
षष्ठोऽध्यायः ।
स्वभावमेके कवयो वदन्ति
कालं तथान्ये परिमुह्यमानाः ।
देवस्यैष महिमा तु लोके
येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ १॥
ṣaṣṭho'dhyāyaḥ .
svabhāvameke kavayo vadanti
kālaṃ tathānye parimuhyamānāḥ .
devasyaiṣa mahimā tu loke
yenedaṃ bhrāmyate brahmacakram .. 1..
Some learned men speak of the inherent nature of things and some speak of time, as the cause of the universe. They all, indeed, are deluded. It is the greatness of the self-luminous Lord that causes the Wheel of Brahman to revolve.
SHVETASHVATARA 6.2
येनावृतं नित्यमिदं हि सर्वं ज्ञः
कालकारो गुणी सर्वविद् यः ।
तेनेशितं कर्म विवर्तते ह
पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २॥
yenāvṛtaṃ nityamidaṃ hi sarvaṃ jñaḥ
kālakāro guṇī sarvavid yaḥ .
teneśitaṃ karma vivartate ha
pṛthivyaptejonilakhāni cintyam .. 2..
He by whom the whole universe is constantly pervaded is the Knower, the Author of time. He is sinless and omniscient, It is at His command that the work which is called earth, water, fire, air and akasa appears as the universe. All this should be reflected upon by the wise.
SHVETASHVATARA 6.3
तत्कर्म कृत्वा विनिवर्त्य भूय-
स्तत्त्वस्य तावेन समेत्य योगम् ।
एकेन द्वाभ्यां त्रिभिरष्टभिर्वा
कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३॥
tatkarma kṛtvā vinivartya bhūya-
stattvasya tāvena sametya yogam .
ekena dvābhyāṃ tribhiraṣṭabhirvā
kālena caivātmaguṇaiśca sūkṣmaiḥ .. 3..
The yogi who first performs actions and then turns away from them and who practises one, two, three, or eight disciplines, unites one principle with another principle and with the help of virtues cultivated by the self and of subtle tendencies attains Liberation in course of time.
SHVETASHVATARA 6.4
आरभ्य कर्माणि गुणान्वितानि
भावांश्च सर्वान् विनियोजयेद्यः ।
तेषामभावे कृतकर्मनाशः
कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ४॥
ārabhya karmāṇi guṇānvitāni
bhāvāṃśca sarvān viniyojayedyaḥ .
teṣāmabhāve kṛtakarmanāśaḥ
karmakṣaye yāti sa tattvato'nyaḥ .. 4..
He who attains purity of heart by performing actions as an offering to the Lord and merges prakriti and all its effects in Brahman, realises his true Self and thereby transcends phenomena. In the absence of maya, both collective and individual, all his past actions are destroyed. After the destruction of the prarabdha karma he attains final Liberation.
SHVETASHVATARA 6.5
आदिः स संयोगनिमित्तहेतुः
परस्त्रिकालादकलोऽपि दृष्टः ।
तं विश्वरूपं भवभूतमीड्यं
देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५॥
ādiḥ sa saṃyoganimittahetuḥ
parastrikālādakalo'pi dṛṣṭaḥ .
taṃ viśvarūpaṃ bhavabhūtamīḍyaṃ
devaṃ svacittasthamupāsya pūrvam .. 5..
The Great Lord is the beginning, the cause which unites the soul with the body; He is above the three kinds of time and is seen to be without parts. After having worshipped that adorable God dwelling in the heart, who is of many forms and is the true source of all things, man attains final Liberation.
SHVETASHVATARA 6.6
स वृक्षकालाकृतिभिः परोऽन्यो
यस्मात् प्रपञ्चः परिवर्ततेऽयम् ।
धर्मावहं पापनुदं भगेशं
ज्ञात्वात्मस्थममृतं विश्वधाम ॥ ६॥
sa vṛkṣakālākṛtibhiḥ paro'nyo
yasmāt prapañcaḥ parivartate'yam .
dharmāvahaṃ pāpanudaṃ bhageśaṃ
jñātvātmasthamamṛtaṃ viśvadhāma .. 6..
He from whom this universe proceeds is higher and other than all forms of the Tree of the World and of time. When one knows Him who is the indweller, the bringer of good, the destroyer of evil, the Lord of powers, the immortal support of all, one attains final Liberation.
SHVETASHVATARA 6.7
तमीश्वराणां परमं महेश्वरं
तं देवतानां परमं च दैवतम् ।
पतिं पतीनां परमं परस्ताद्-
विदाम देवं भुवनेशमीड्यम् ॥ ७॥
tamīśvarāṇāṃ paramaṃ maheśvaraṃ
taṃ devatānāṃ paramaṃ ca daivatam .
patiṃ patīnāṃ paramaṃ parastād-
vidāma devaṃ bhuvaneśamīḍyam .. 7..
We know Him who is the Supreme Lord of lords, the Supreme Deity of deities, the Ruler of rulers; who is higher than the imperishable prakriti and is the self-luminous, adorable Lord of the world.
SHVETASHVATARA 6.8
न तस्य कार्यं करणं च विद्यते
न तत्समश्चाभ्यधिकश्च दृश्यते ।
परास्य शक्तिर्विविधैव श्रूयते
स्वाभाविकी ज्ञानबलक्रिया च ॥ ८॥
na tasya kāryaṃ karaṇaṃ ca vidyate
na tatsamaścābhyadhikaśca dṛśyate .
parāsya śaktirvividhaiva śrūyate
svābhāvikī jñānabalakriyā ca .. 8..
He is without a body or organs; none like unto Him is seen, or better than He. The Vedas speak of His exalted power, which is innate and capable of producing diverse effects and also of His omniscience and might.
SHVETASHVATARA 6.9
न तस्य कश्चित् पतिरस्ति लोके
न चेशिता नैव च तस्य लिङ्गम् ।
स कारणं करणाधिपाधिपो
न चास्य कश्चिज्जनिता न चाधिपः ॥ ९॥
na tasya kaścit patirasti loke
na ceśitā naiva ca tasya liṅgam .
sa kāraṇaṃ karaṇādhipādhipo
na cāsya kaścijjanitā na cādhipaḥ .. 9..
He has no master in the world, no ruler, nor is there even a sign of Him by which He can be inferred. He is the cause, the Lord of the lord of the organs; and He is without progenitor or controller.
SHVETASHVATARA 6.10
यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः ।
देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ १०॥
yastantunābha iva tantubhiḥ pradhānajaiḥ svabhāvataḥ .
deva ekaḥ svamāvṛṇoti sa no dadhātu brahmāpyayam .. 10..
May the non-dual Lord, who, by the power of His maya, covered Himself, like a spider, with threads drawn from primal matter, merge us in Brahman!
SHVETASHVATARA 6.11
एको देवः सर्वभूतेषु गूढः
सर्वव्यापी सर्वभूतान्तरात्मा।
कर्माध्यक्षः सर्वभूताधिवासः
साक्षी चेता केवलो निर्गुणश्च ॥ ११॥
eko devaḥ sarvabhūteṣu gūḍhaḥ
sarvavyāpī sarvabhūtāntarātmā.
karmādhyakṣaḥ sarvabhūtādhivāsaḥ
sākṣī cetā kevalo nirguṇaśca .. 11..
The non-dual and resplendent Lord is hidden in all beings. All-pervading, the inmost Self of all creatures, the impeller to actions, abiding in all things, He is the Witness, the Animator and the Absolute, free from gunas.
SHVETASHVATARA 6.12
एको वशी निष्क्रियाणां बहूना-
मेकं बीजं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीरा-
स्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥
eko vaśī niṣkriyāṇāṃ bahūnā-
mekaṃ bījaṃ bahudhā yaḥ karoti .
tamātmasthaṃ ye'nupaśyanti dhīrā-
steṣāṃ sukhaṃ śāśvataṃ netareṣām .. 12..
There is a non-dual Ruler of the actionless many; He makes the one seed manifold. Eternal happiness belongs to the wise, who perceive Him within themselves-and not to others.
SHVETASHVATARA 6.13
नित्यो नित्यानां चेतनश्चेतनाना-
मेको बहूनां यो विदधाति कामान् ।
तत्कारणं साङ्ख्ययोगाधिगम्यं
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥
nityo nityānāṃ cetanaścetanānā-
meko bahūnāṃ yo vidadhāti kāmān .
tatkāraṇaṃ sāṅkhyayogādhigamyaṃ
jñātvā devaṃ mucyate sarvapāśaiḥ .. 13..
He is the Eternal among the eternal, the Conscious among the conscious and though non-dual, fulfils the desires of many. He who has known Him, the luminous Lord, the Great Cause, to be realised by Knowledge (Samkhya) and yoga, is freed from all fetters.
SHVETASHVATARA 6.14
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १४॥
na tatra sūryo bhāti na candratārakaṃ
nemā vidyuto bhānti kuto'yamagniḥ .
tameva bhāntamanubhāti sarvaṃ
tasya bhāsā sarvamidaṃ vibhāti .. 14..
The sun does not shine there, nor the moon and the stars, nor these lightnings-much less this fire. He shining, everything shines after Him. By his light all this is lighted.
SHVETASHVATARA 6.15
एको हंसः भुवनस्यास्य मध्ये
स एवाग्निः सलिले संनिविष्टः ।
तमेव विदित्वा अतिमृत्युमेति
नान्यः पन्था विद्यतेऽयनाय ॥ १५॥
eko haṃsaḥ bhuvanasyāsya madhye
sa evāgniḥ salile saṃniviṣṭaḥ .
tameva viditvā atimṛtyumeti
nānyaḥ panthā vidyate'yanāya .. 15..
In this universe the Swan, the Supreme Self alone exists. It is He who, as fire, abides in the water. Only by knowing Him does one pass over death, There is no other way to reach the Supreme Goal.
SHVETASHVATARA 6.16
स विश्वकृद् विश्वविदात्मयोनि-
र्ज्ञः कालकालो गुणी सर्वविद् यः ।
प्रधानक्षेत्रज्ञपतिर्गुणेशः
संसारमोक्षस्थितिबन्धहेतुः ॥ १६॥
sa viśvakṛd viśvavidātmayoni-
rjñaḥ kālakālo guṇī sarvavid yaḥ .
pradhānakṣetrajñapatirguṇeśaḥ
saṃsāramokṣasthitibandhahetuḥ .. 16..
He who is the support of both the unmanifested prakriti and the jiva, who is the Lord of the three gunas and who is the cause of bondage, existence and Liberation from samsara, is verily the Creator of the universe, the Knower, the inmost Self of all things and their Source-the omniscient Lord, the Author of time, the Possessor of virtues, the Knower of everything.
SHVETASHVATARA 6.17
स तन्मयो ह्यमृत ईशसंस्थो
ज्ञः सर्वगो भुवनस्यास्य गोप्ता ।
य ईशेऽस्य जगतो नित्यमेव
नान्यो हेतुर्विद्यत ईशनाय ॥ १७॥
sa tanmayo hyamṛta īśasaṃstho
jñaḥ sarvago bhuvanasyāsya goptā .
ya īśe'sya jagato nityameva
nānyo heturvidyata īśanāya .. 17..
He who constantly rules the world is verily the cause of bondage and Liberation. Established in His own glory, He is the Immortal, the Embodiment of Consciousness, the omnipresent Protector of the universe. There is no one else able to rule it.
SHVETASHVATARA 6.18
यो ब्रह्माणं विदधाति पूर्वं
यो वै वेदांश्च प्रहिणोति तस्मै ।
तं ह देवं आत्मबुद्धिप्रकाशं
मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८॥
yo brahmāṇaṃ vidadhāti pūrvaṃ
yo vai vedāṃśca prahiṇoti tasmai .
taṃ ha devaṃ ātmabuddhiprakāśaṃ
mumukṣurvai śaraṇamahaṃ prapadye .. 18..
Seeking Liberation, I take refuge in the Lord, the revealer of Self-Knowledge, who in the beginning created Brahma and delivered the Vedas to Him.
SHVETASHVATARA 6.19-20
निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् ।
अमृतस्य परं सेतुं दग्धेन्दनमिवानलम् ॥ १९॥
यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।
तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥ २०॥
niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam .
amṛtasya paraṃ setuṃ dagdhendanamivānalam .. 19..
yadā carmavadākāśaṃ veṣṭayiṣyanti mānavāḥ .
tadā devamavijñāya duḥkhasyānto bhaviṣyati .. 20..
When men shall roll up space as if it were a piece of hide, then there will be an end of misery without one's cultivating the Knowledge of the Lord, who is without parts, without actions, tranquil, blameless, unattached, the supreme bridge to Immortality, an like a fire that has consumed all its fuel.
SHVETASHVATARA 6.21
तपःप्रभावाद् देवप्रसादाच्च
ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् ।
अत्याश्रमिभ्यः परमं पवित्रं
प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ २१॥
tapaḥprabhāvād devaprasādācca
brahma ha śvetāśvataro'tha vidvān .
atyāśramibhyaḥ paramaṃ pavitraṃ
provāca samyagṛṣisaṅghajuṣṭam .. 21..
Through the power of austerity and through the grace of the Lord, the sage Svetasvatara realised Brahman and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to sannyasins of the most advanced stage.
SHVETASHVATARA 6.22
वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् ।
नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ २२॥
vedānte paramaṃ guhyaṃ purākalpe pracoditam .
nāpraśāntāya dātavyaṃ nāputrāyāśiṣyāya vā punaḥ .. 22..
The profound mystery in the Vedanta was taught in the previous cycle. It should not be given to one whose passions have not been subdued, nor to one who is not a son or a disciple.
SHVETASHVATARA 6.23
यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३॥
yasya deve parā bhaktiḥ yathā deve tathā gurau .
tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ .. 23..
If these truths have been told to a high-minded person who feels the highest devotion for God and for his guru as for God, then they will surely shine forth as inner experiences-then, indeed, they will shine forth.
प्रकाशन्ते महात्मन इति ।
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
prakāśante mahātmana iti .
oṃ saha nāvavatu . saha nau bhunaktu . saha vīryaṃ karavāvahai .
tejasvi nāvadhītamastu . mā vidviṣāvahai ..
oṃ śāntiḥ śāntiḥ śāntiḥ ..