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Shvetashvatara Upanishad (श्वेताश्वतरोपनिषद्) (view source)
Revision as of 20:44, 24 June 2025
, 24 JuneText
|Qualifications of the recipient of Spiritual Knowledge.
|Qualifications of the recipient of Spiritual Knowledge.
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A thematic discussion of the topics covered in the Upanishad is presented further.
=== 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.
* 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? (1.2)
* 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. (1.3)
* 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. (1.4)
* 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. (1.5)
* 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. (2.16)
* 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! (2.17)
The same description continues in third, fourth, fifth and sixth chapters. Each specimen is as below:
* Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time. (3.2)
* 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! (4.1)
* 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. (5.1)
* 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. (6.1)
=== Method of Mukti ===
According to the Sage Shvetashvatara:
* In this great Brahma−Wheel, in which all things abide and finally rest, the swan (individual) wanders about so long as it thinks the self is different from the Controller. When blessed by Him the self attains Immortality. (1.6)
* 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. (1.7)
* 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. (1.8)
* 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. (1.9)
* 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. (1.10)
* 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. (1.11)
* 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. (2.15)
* 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. (5.13)
* Those who know Him who can be realised by the pure heart, who is called incorporeal, who is the cause of projection and withdrawal, who is all good and the creator of the sixteen parts−those who know the luminous Lord are freed from embodiment. (5.14)
* 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. (6.13)
* 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 ===
According to this Upanishad:
* Atman, which exists in two states, like fire, can be grasped in this very body by means of Om. (1.13)
* 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. (1.14)
* 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. (1.15−16)
* 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. (2.1)
* 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 Brahman. (2.2)
* 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. (2.3)
* It is the duty of those aspirants 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. (2.4)
* 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! (2.5)
* 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. (2.6)
* 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. (2.7)
* 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. (2.8)
* 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. (2.9)
* 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 ===
Sage Shvetashvatara says that:
* When earth, water fire, air and akasha 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. (2.12)
* The precursors of perfection in yoga are lightness and healthiness of the body, absence of desire, clear complexion, pleasantness of voice, sweet odour and slight excretions. (2.13)
* 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. (2.14)
* 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. (3.20)
* 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)? ===
According to this Upanishad, they are Amrita (immortal) who:
* Know that the non−dual Jaalavaan (Ensnarer) rules by His powers. Remaining one and the same, He rules by His powers all the worlds during their manifestation and continued existence. (3.1)
* Know that the Brahman is higher than Virat, beyond Hiranyagarbha. He is vast and is hidden in the bodies of all living beings, pervading the universe. (3.7)
* Know that 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. (3.8)
* Know that which is farthest from this world is without form and without affliction. (3.10)
* Know that 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. (3.13)
* Know Him as the Maker of all things, self−luminous and all−pervading. He dwells always in the hearts of men. He is revealed by the teachings of the Vedanta, discriminative wisdom and the Knowledge of Unity based upon reflection. (4.17)
* 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)
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" />
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" />
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" /> rudra yatte dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam ||</blockquote>Meaning: O Rudra, may Thy benign face protect me forever!
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" /> rudra yatte dakṣiṇaṃ mukhaṃ tena māṃ pāhi nityam ||</blockquote>Meaning: O Rudra, may Thy benign face protect me forever!