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Every Veda has four parts namely, Samhita, a number of Brahmanas, Aranyakas and the Upanishads. These four signify the gradual journey of an individual from external karma to internal transformation leading to the Ultimate realization.

== परिचयः ॥ Introduction ==
Traditionally, there are 108 Upanishads connected with the four Vedas. Out of these, ten are considered to be ancient chronologically and even thematically. According to Swami Harshananda<ref>Swami Harshananda (2008), A Concise Encyclopedia of Hinduism Volume 3, Bangalore: Ramakrishna Math.</ref>, the Shvetashvatara Upanishad, though not included within the group of the ten Cardinal Upanishads, is deemed so important that it is always placed in the eleventh position. It is considered as ancient as the Mundaka and the Katha Upanishads.

Shvetashvatara Upanishad belongs to the Krishna Yajurveda. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the Brahmasutras (1.4.11, 1.4.8 and 2.3.22) by Badarayana.

Shvetashvatara is the sage who propagated this Upanishad.<blockquote>तपःप्रभावाद् देवप्रसादाच्च, ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं, प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ (6.21)

tapaḥprabhāvād devaprasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyagṛṣisaṅghajuṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised Brahman and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to sannyasins of the most advanced stage<ref>Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.

== विषयविस्तारः ॥ Contents ==
Shvetashvatara Upanishad has 113 mantras included in six chapters. Chapter One – 16 mantras, Chapter Two – 17 mantras, Chapter Three – 21 mantras, Chapter Four – 22 mantras, Chapter Five – 14 mantras and Chapter Six – 23 mantras.

The Upanishad begins with the query that what is the cause? Where have we originated from? What is our life support? And where are we placed and by whom? followed by the realized solutions of the Seer.<blockquote>किं कारणं ब्रह्म कुतः स्म जाता, जीवाम केन क्व च सम्प्रतिष्ठा । (1.1)

kiṃ kāraṇaṃ brahma kutaḥ sma jātā, jīvāma kena kva ca sampratiṣṭhā | </blockquote>The Upanishad contains some of the famous slogans of Indian culture namely, <blockquote>
* शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये, धामानि दिव्यानि तस्थुः ॥ (2.5)

śṛṇvantu viśve amṛtasya putrā ā ye, dhāmāni divyāni tasthuḥ ||</blockquote>Meaning: May the sons of the Immortal, who occupy celestial positions, hear it! <blockquote>
* स नो बुद्ध्या शुभया संयुनक्तु ॥ (3.4) (4.1)

sa no buddhyā śubhayā saṃyunaktu ||</blockquote>Meaning: May He endow us with clear intellect!<blockquote>
* त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)

tvaṃ strī tvaṃ pumānasi, tvaṃ kumāra uta vā kumārī | tvaṃ jīrṇo daṇḍena vañcasi, tvaṃ jāto bhavasi viśvatomukhaḥ ||</blockquote>Meaning: You are woman, You are man; You are youth and maiden too. You as an old man totter along on a staff; it is You alone who, when born, assume diverse forms. <blockquote>
* रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ (4.21)

rudra yatte dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam ||</blockquote>Meaning: O Rudra, may Thy benign face protect me forever!

== वैशिष्ट्यानि ॥ Unique Features ==
Shvetashvatara has some special features.

* It has addressed Paramatman (Supreme Self) as Hara (1.10), Rudra (3.2, 3.4, 4.12, 4.21 and 4.22) and Shiva (3.14 and 4.10). However scholars consider them as general names of God and hence do not concede that it is a Shaiva Upanishad.

* The second speciality is its advocacy of bhakti or devotion to God as an important aspect of sadhana.

* The third is giving a definite form to God and considering him as a Person.

* Use of the words Sankhya, Yoga and Kapila is the next. However, these do not propagate the Sankhya philosophy as described in later philosophical literature.

== भाष्याणि ॥ Commentaries ==
This Upanishad has five commentaries written by Shankara (788 - 820), Vijnanatman (13th century), Shankarananda (14th century), Narayanatirtha (18th century) and Upanishad Brahmayogin (18th century).

== उपसंहार: ॥ Conclusion ==
The Upanishad concludes by mentioning the criteria of the recipient of this Upanishad.<blockquote>नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ (6.22)

nāpraśāntāya dātavyaṃ nāputrāyāśiṣyāya vā punaḥ ||</blockquote>Meaning: It should not be given to one whose passions have not been subdued, nor to one who is not a son or a disciple.

It also adds that the meaning of the Upanishad will shine forth only for those who have the highest devotion for God and for his guru as for God.<blockquote>यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ (6.23)

yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||</blockquote>

== References ==

@@ Line 6: / Line 6: @@
 Shvetashvatara Upanishad belongs to the [[Yajurveda Samhitas (यजुर्वेदीयाः संहिताः)|Krishna Yajurveda]]. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the [[Brahmasutra (ब्रह्मसूत्र)|Brahmasutras]] (1.4.11, 1.4.8 and 2.3.22) by Badarayana. Many of its [[Mantra (मंत्र)|mantras]] are quoted by the commentators in support of their doctrines. This shows the important position of authority it held in the eyes of the great commentators, notwithstanding its comparatively later origin.<ref name=":1">Swami Tyagishananda (1949), Svetasvataropanisad, Madras: Sri Ramakrishna Math.</ref> The Upanishad begins and concludes with the famous Shanti mantra - <blockquote>ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः ॥
-ॐ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvināvadhītam astu mā vidviṣāvahai| ॐ śāntiḥ śāntiḥ śāntiḥ ||</blockquote>Meaning: Om, May He protect us both ([[Guru (गुरुः)|teacher]] and student). May He nourish us both. May we both work together with great energy. May the study of both of us be effective. Let there be no animosity between both of us. Om, peace (in me), peace (in nature), peace (in divine forces). Shvetashvatara is the sage who propagated this Upanishad.<blockquote>तपःप्रभावाद् देवप्रसादाच्च, ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं, प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ (6.21)<ref name=":0">Swami Devarupananda (2003), Mantrapushpam, Mumbai: Ramakrishna Math.</ref> tapaḥ-prabhāvād deva-prasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyag ṛṣi-saṅgha-juṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised [[Brahman (ब्रह्मन्)|Brahman]] and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to [[Sannyasashrama (सन्न्यासाश्रमः)|sannyasins]] of the most advanced stage<ref>Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.
+ॐ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvināvadhītam astu mā vidviṣāvahai| ॐ śāntiḥ śāntiḥ śāntiḥ ||</blockquote>Meaning: Om, May He protect us both ([[Guru (गुरुः)|teacher]] and student). May He nourish us both. May we both work together with great energy. May the study of both of us be effective. Let there be no animosity between both of us. Om, peace (in me), peace (in nature), peace (in divine forces). Shvetashvatara is the sage who propagated this Upanishad.<blockquote>तपःप्रभावाद् देवप्रसादाच्च, ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं, प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ (6.21)<ref name=":0">Swami Devarupananda (2003), Mantrapushpam, Mumbai: Ramakrishna Math.</ref> tapaḥ-prabhāvād deva-prasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyag ṛṣi-saṅgha-juṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised [[Brahman (ब्रह्मन्)|Brahman]] and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to [[Sannyasashrama (सन्न्यासाश्रमः)|sannyasins]] of the most advanced stage<ref name=":3">Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.
 The word Shvetashvatara does not seem to be the original name of the seer but only an honorific title. According to Shankarananda, the word means one who has controlled his senses (Shveta = pure + Ashva = Indriyas, senses). According to others, it means a pure mule or a male calf (Shveta + Ashvatara) because in ancient days, it was quite common to add suffixes like Rishabha, Pungava etc to names as a mark of respect or pre-eminence.<ref name=":1" />
@@ Line 117: / Line 117: @@
 A thematic discussion of the topics covered in the Upanishad is presented further.
-=== Nature of the Universal Substratum ===
+=== कारणं ब्रह्म ॥ Nature of the Universal Substratum ===
 The Upanishad starts with the doubt about the Universal Integral Cause and the second mantra gives various options available in the then academic circle along with the real reply.
@@ Line 142: / Line 142: @@
 * 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. (6.1)
-=== Method of Mukti ===
+=== मुक्तिमार्ग:॥ Method of Mukti ===
 According to the Sage Shvetashvatara:
@@ Line 167: / Line 167: @@
 * 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. (6.19−20)
-=== Method of Spiritual Practice ===
+=== साधना ॥ Method of Spiritual Practice ===
 According to this Upanishad:
@@ Line 196: / Line 196: @@
 * 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. (2.10)
 * When yoga is practised, the forms which appear first and which gradually manifest Brahman are those of snow−flakes, smoke, sun, wind, fire, fire−flies, lightning, crystal and the moon. (2.11)
-=== Symptoms of the Spiritual practitioner ===
+=== साधक: ॥ Symptoms of the Spiritual practitioner ===
 Sage Shvetashvatara says that:
@@ Line 211: / Line 211: @@
 * 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. (3.21)
-=== Who are Amrita (Immortal)? ===
+=== अमृता: ॥ Who are Amrita (Immortal)? ===
 According to this Upanishad, they are Amrita (immortal) who:
@@ Line 228: / Line 228: @@
 * Know that His form is not an object of vision; no one can behold Him with the eyes. They realise Him as abiding in the heart through pure intellect and the Knowledge of Unity based upon reflection. (4.20)
-* Know that He is the cause of all and enables all things to function according to their nature. He 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. 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. (5.5-6)
+* Know that He is the cause of all and enables all things to function according to their nature. He 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. 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. (5.5-6)<ref name=":3" />
 The Upanishad contains some of the famous slogans of Indian culture namely, <blockquote>शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये, धामानि दिव्यानि तस्थुः ॥ (2.5)<ref name=":0" /> śṛṇvantu viśve amṛtasya putrā ā ye, dhāmāni divyāni tasthuḥ || </blockquote>Meaning: May the sons of the Immortal, who occupy celestial positions, hear it! <blockquote>स नो बुद्ध्या शुभया संयुनक्तु ॥ (3.4) (4.1) (4.12)<ref name=":0" /> sa no buddhyā śubhayā saṃyunaktu ||</blockquote>Meaning: May He endow us with clear intellect!<blockquote>त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)<ref name=":0" />

@@ Line 41: / Line 41: @@
 |-
 |Mantras 6 to 11
-|Mention the method of the [[Moksha (मोक्षः)|liberation]] an Individual.
+|Mention the method of Mukti of an Individual.
 |-
 |Mantra 12
@@ Line 59: / Line 59: @@
 |-
 |Mantra 15
-|Nature of Liberation.
+|Nature of Mukti.
 |-
 |Mantras 16 to 17
@@ Line 98: / Line 98: @@
 |-
 |Mantras 13, 14
-|Nature of Liberation.
+|Nature of Mukti.
 |}
@@ Line 107: / Line 107: @@
 |-
 |Mantras 13, 20
-|Nature of Liberation.
+|Nature of Mukti.
 |-
 |Mantra 21
@@ Line 121: / Line 121: @@
 Shvetashvatara has some special features.
-*It has addressed Paramatman (Supreme Self) as Hara (1.10), Rudra (3.2, 3.4, 4.12, 4.21 and 4.22) and Shiva (3.14 and 4.10). However scholars consider them as general names of God and hence do not concede that it is a Shaiva Upanishad.
+*It has addressed Paramatman (Supreme Self) as Hara (1.10), Rudra (3.2, 3.4, 4.12, 4.21 and 4.22) and Shiva (3.14 and 4.10). However scholars consider them as general names of Supreme Being and hence do not concede that it is a Shaiva Upanishad.
-*The second speciality is its advocacy of [[Bhakti (भक्तिः)|bhakti]] or devotion to God as an important aspect of [[Sadhana in Sampradayas (सम्प्रदायेषु साधनम्)|sadhana]].
+*The second speciality is its advocacy of [[Bhakti (भक्तिः)|bhakti]] or devotion to Supreme Being as an important aspect of [[Sadhana in Sampradayas (सम्प्रदायेषु साधनम्)|sadhana]].
-*The third is giving a definite form to God and considering him as a Person.
+*The third is giving a definite form to Supreme Being and considering him as a Person.
 *Use of the words [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Sankhya]], [[Yoga Darshana (योगदर्शनम्)|Yoga]] (6.13) and Kapila (5.2) is the next. However, these do not propagate the Sankhya philosophy as described in later philosophical literature.
@@ Line 139: / Line 139: @@
 ==उपसंहार: ॥ Conclusion==
-The Upanishad concludes by mentioning the criteria of the recipient of this Upanishad.<blockquote>नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ (6.22)<ref name=":0" /> nāpraśāntāya dātavyaṃ nāputrāyāśiṣyāya vā punaḥ ||</blockquote>Meaning: It should not be given to one whose passions have not been subdued, nor to one who is not a son or a disciple. It also adds that the meaning of the Upanishad will shine forth only for those who have the highest devotion for God and for his guru as for God.<blockquote>यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ (6.23)<ref name=":0" /> yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||</blockquote>As one turns the pages of this Upanishad, one is pleasantly surprised to come across several familiar verses found in full or in part in other sacred scriptures such as the Vedas, the major Upanishads and the [[Bhagavad Gita (भगवद्गीता)|Gita]].<ref name=":2">Swami Gambhirananda (2009), Svetasvatara Upanisad, Kolkata, Advaita Ashrama.</ref> There are passages in this Upanishad which are allied in thought to Dvaita (dualism), Vishishtadvaita (Qualified Non-dualism), Advaita (Non-dualism) and other branches of [[Vedanta (वेदान्तः)|Vedanta]]. It lays equal emphasis on [[Jnana (ज्ञानम्)|Jnana]], Bhakti and other paths of spiritual life. The various aspects, of Godhead find their natural place in it and adjust themselves to each other without any conflict. If, in certain passages, it is Vedic in language and conception, in others it is also Puranic in expression and presentation. In fact, it seems to be an attempt of a great synthetic mind to reconcile the various conflicting views, philosophical and religious, which were current at the time of its composition.<ref name=":1" /> Such is the grandeur of this Upanishad that it inspires everyone who reads it to lead a better and purposeful life, keeping the glory of spiritual pursuit and its goal constantly in view.<ref name=":2" />
+The Upanishad concludes by mentioning the criteria of the recipient of this Upanishad.<blockquote>नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ (6.22)<ref name=":0" /> nāpraśāntāya dātavyaṃ nāputrāyāśiṣyāya vā punaḥ ||</blockquote>Meaning: It should not be given to one whose passions have not been subdued, nor to one who is not a son or a disciple. It also adds that the meaning of the Upanishad will shine forth only for those who have the highest devotion for Deity and for his guru as for Deity.<blockquote>यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ (6.23)<ref name=":0" /> yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||</blockquote>As one turns the pages of this Upanishad, one is pleasantly surprised to come across several familiar verses found in full or in part in other sacred scriptures such as the Vedas, the major Upanishads and the [[Bhagavad Gita (भगवद्गीता)|Gita]].<ref name=":2">Swami Gambhirananda (2009), Svetasvatara Upanisad, Kolkata, Advaita Ashrama.</ref> There are passages in this Upanishad which are allied in thought to Dvaita (dualism), Vishishtadvaita (Qualified Non-dualism), Advaita (Non-dualism) and other branches of [[Vedanta (वेदान्तः)|Vedanta]]. It lays equal emphasis on [[Jnana (ज्ञानम्)|Jnana]], Bhakti and other paths of spiritual life. The various aspects, of Godhead find their natural place in it and adjust themselves to each other without any conflict. If, in certain passages, it is Vedic in language and conception, in others it is also Puranic in expression and presentation. In fact, it seems to be an attempt of a great synthetic mind to reconcile the various conflicting views, philosophical and religious, which were current at the time of its composition.<ref name=":1" /> Such is the grandeur of this Upanishad that it inspires everyone who reads it to lead a better and purposeful life, keeping the glory of spiritual pursuit and its goal constantly in view.<ref name=":2" />
 ==References==
 <references />
 [[Category:Upanishads]]

@@ Line 4: / Line 4: @@
 Traditionally, there are 108 Upanishads connected with the four Vedas. Out of these, ten are considered to be ancient chronologically and even thematically. According to Swami Harshananda<ref>Swami Harshananda (2008), A Concise Encyclopedia of Hinduism Volume 3, Bangalore: Ramakrishna Math.</ref>, the Shvetashvatara Upanishad, though not included within the group of the ten Cardinal Upanishads, is deemed so important that it is always placed in the eleventh position. It is considered as ancient as the Mundaka and the Katha Upanishads.
-Shvetashvatara Upanishad belongs to the Krishna Yajurveda. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the Brahmasutras (1.4.11, 1.4.8 and 2.3.22) by Badarayana. The Upanishad begins and concludes with the famous Shanti mantra - <blockquote>ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः ॥
+Shvetashvatara Upanishad belongs to the Krishna Yajurveda. Three of its mantras (6.9, 4.5 and 5.8) have been discussed in the Brahmasutras (1.4.11, 1.4.8 and 2.3.22) by Badarayana. Many of its mantras are quoted by the commentators in support of their doctrines. This shows the important position of authority it held in the eyes of the great commentators, notwithstanding its comparatively later origin.<ref name=":1">Swami Tyagishananda (1949), Svetasvataropanisad, Madras: Sri Ramakrishna Math.</ref> The Upanishad begins and concludes with the famous Shanti mantra - <blockquote>ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः ॥
 ॐ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvināvadhītam astu mā vidviṣāvahai| ॐ śāntiḥ śāntiḥ śāntiḥ ||</blockquote>Meaning: Om, May He protect us both (teacher and student). May He nourish us both. May we both work together with great energy. May the study of both of us be effective. Let there be no animosity between both of us. Om, peace (in me), peace (in nature), peace (in divine forces).
@@ Line 12: / Line 12: @@
 tapaḥ-prabhāvād deva-prasādācca, brahma ha śvetāśvataro'tha vidvān | atyāśramibhyaḥ paramaṃ pavitraṃ, provāca samyag ṛṣi-saṅgha-juṣṭam ||</blockquote>Meaning: Through the power of austerity and through the grace of the Lord, the sage Shvetashvatara realised Brahman and proclaimed the highly sacred Knowledge, supremely cherished by the company of seers, to sannyasins of the most advanced stage<ref>Swami Nikhilananda (2023), The Upanishads A New Translation, Kolkata: Advaita Ashrama.</ref>.
-== विषयविस्तारः ॥ Contents==
+The word Shvetashvatara does not seem to be the original name of the seer but only an honorific title. According to Shankarananda, the word means one who has controlled his senses (Shveta = pure + Ashva = Indriyas, senses). According to others, it means a pure mule or a male calf (Shveta + Ashvatara) because in ancient days, it was quite common to add suffixes like Rishabha, Pungava etc to names as a mark of respect or pre-eminence.<ref name=":1" />
 Shvetashvatara Upanishad has 113 mantras included in six chapters. Chapter One – 16 mantras, Chapter Two – 17 mantras, Chapter Three – 21 mantras, Chapter Four – 22 mantras, Chapter Five – 14 mantras and Chapter Six – 23 mantras.
-=== प्रथमोsध्याय: ॥ Chapter One ===
+===प्रथमोsध्याय: ॥ Chapter One===
 The Upanishad begins with the query that what is the cause? Where have we originated from? What is our life support? And where are we placed and by whom? followed by the realized solutions of the Seer.<blockquote>किं कारणं ब्रह्म कुतः स्म जाता, जीवाम केन क्व च सम्प्रतिष्ठा । (1.1)<ref name=":0" />
@@ Line 26: / Line 28: @@
 Mantras 13 - 16 - Method of Spiritual Practice through Pranava.
-=== द्वितीयोsध्याय: ॥ Chapter Two ===
+===द्वितीयोsध्याय: ॥ Chapter Two===
 Mantras 1 - 11 - Method of Spiritual practice.
@@ Line 35: / Line 37: @@
 Mantras 16 - 17 - Nature of the Integral substratum.
-=== तृतीयोsध्याय: ॥ Chapter Three ===
+===तृतीयोsध्याय: ॥ Chapter Three===
 Mantras 1, 7, 8, 10, 13 - Who are Amrita (Immortal)?
@@ Line 42: / Line 44: @@
 Mantras 20 - 21 - Symptoms of the Spiritual Practitioner.
-=== चतुर्थोsध्याय: ॥ Chapter Four ===
+===चतुर्थोsध्याय: ॥ Chapter Four===
 Mantras 1 - 19 - Nature of the Integral substratum.
@@ Line 49: / Line 51: @@
 Mantras 21, 22 - Prayer to Rudra.
-=== पंचमोsध्याय: ॥ Chapter Five ===
+=== पंचमोsध्याय: ॥ Chapter Five===
 Mantras 1 - 12 - Nature of the Integral substratum.
@@ Line 56: / Line 58: @@
 Mantras 13 - 14 - Nature of Liberation.
-=== षष्ठोsध्याय: ॥ Chapter Six ===
+===षष्ठोsध्याय: ॥ Chapter Six===
 Mantras 1 - 19 - Nature of the Integral substratum.
@@ Line 70: / Line 72: @@
 *स नो बुद्ध्या शुभया संयुनक्तु ॥ (3.4) (4.1) (4.12)<ref name=":0" />
 sa no buddhyā śubhayā saṃyunaktu ||</blockquote>Meaning: May He endow us with clear intellect!<blockquote>
-* त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)<ref name=":0" />
+*त्वं स्त्री त्वं पुमानसि, त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः ॥ (4.3)<ref name=":0" />
 tvaṃ strī tvaṃ pumānasi, tvaṃ kumāra uta vā kumārī | tvaṃ jīrṇo daṇḍena vañcasi, tvaṃ jāto bhavasi viśvatomukhaḥ ||</blockquote>Meaning:  You are woman, You are man; You are youth and maiden too. You as an old man totter along on a staff; it is You alone who, when born, assume diverse forms. <blockquote>
 *रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ (4.21)<ref name=":0" />
@@ Line 78: / Line 80: @@
 Shvetashvatara has some special features.
-* It has addressed Paramatman (Supreme Self) as Hara (1.10), Rudra (3.2, 3.4, 4.12, 4.21 and 4.22) and Shiva (3.14 and 4.10). However scholars consider them as general names of God and hence do not concede that it is a Shaiva Upanishad.
+*It has addressed Paramatman (Supreme Self) as Hara (1.10), Rudra (3.2, 3.4, 4.12, 4.21 and 4.22) and Shiva (3.14 and 4.10). However scholars consider them as general names of God and hence do not concede that it is a Shaiva Upanishad.
 *The second speciality is its advocacy of bhakti or devotion to God as an important aspect of sadhana.
@@ Line 86: / Line 88: @@
 *Use of the words Sankhya, Yoga (6.13) and Kapila (5.2) is the next. However, these do not propagate the Sankhya philosophy as described in later philosophical literature.
-==भाष्याणि ॥ Commentaries==
+==भाष्याणि ॥ Commentaries ==
 This Upanishad has five commentaries written by Shankara (788 - 820), Vijnanatman (13<sup>th</sup> century), Shankarananda (14<sup>th</sup> century), Narayanatirtha (18<sup>th</sup> century) and Upanishad Brahmayogin (18<sup>th</sup> century).
@@ Line 96: / Line 98: @@
 It also adds that the meaning of the Upanishad will shine forth only for those who have the highest devotion for God and for his guru as for God.<blockquote>यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ (6.23)<ref name=":0" />
-yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||</blockquote>
+yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||</blockquote>As one turns the pages of this Upanishad, one is pleasantly surprised to come across several familiar verses found in full or in part in other sacred scriptures such as the Vedas, the major Upanishads and the Gita.<ref name=":2">Swami Gambhirananda (2009), Svetasvatara Upanisad, Kolkata, Advaita Ashrama.</ref> There are passages in this Upanishad which are allied in thought to Dvaita (dualism), Vishishtadvaita (Qualified Non-dualism), Advaita (Non-dualism) and other branches of Vedanta. It lays equal emphasis on Jnana, Bhakti and other paths of spiritual life. The various aspects, of Godhead find their natural place in it and adjust themselves to each other without any conflict. If, in certain passages, it is Vedic in language and conception, in others it is also Puranic in expression and presentation. In fact, it seems to be an attempt of a great synthetic mind to reconcile the various conflicting views, philosophical and religious, which were current at the time of its composition.<ref name=":1" /> Such is the grandeur of this Upanishad that it inspires everyone who reads it to lead a better and purposeful life, keeping the glory of spiritual pursuit and its goal constantly in view.<ref name=":2" />
 ==References==
 <references />

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