Upaniṣads · Śvetāśvatara 1
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Śvetāśvatara 1.1
ॐ ब्रह्मवादिनो वदन्ति ।
किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च सम्प्रतिष्ठा ।
अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १.१ ॥
Om. The expounders of brahman ask: What is the cause? What is brahman? From what were we born, by what do we live, and where are we established? Under whose governance do we abide in pleasure and pain? O knowers of brahman, by what is this order ordained?
Śvetāśvatara 1.2
कालः स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति चिन्त्यम् ।
संयोग एषां न त्वात्मभावादात्माप्यनीशः सुखदुःखहेतोः ॥ १.२ ॥
Time, nature, destiny, chance, the elements, the womb, and the person (puruṣa) — these must be considered. But their conjunction is not the cause either; the self too is powerless to be the cause of pleasure and pain.
Śvetāśvatara 1.3
ते ध्यानयोगानुगता अपश्यन्देवात्मशक्तिं स्वगुणैर्निगूढाम् ।
यः कारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्येकः ॥ १.३ ॥
Following the yoga of meditation, they saw the power of the divine self, hidden by its own qualities. The One alone presides over all those causes joined with time and the self.
Śvetāśvatara 1.4
तमेकनेमिं त्रिवृतं षोडशान्तं शतार्धारं विंशतिप्रत्यराभिः ।
अष्टकैः षड्भिर्विश्वरूपैकपाशं त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ १.४ ॥
He is described as a wheel: with one rim, threefold, with sixteen ends, fifty spokes, twenty felloes, eight and six groups, one noose of manifold forms, divided into three paths, producing one delusion from two causes.
Śvetāśvatara 1.5
पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्त्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् ।
पञ्चावर्तां पञ्चदुःखौघवेगां पञ्चाशद्भेदां पञ्चपर्वामधीमः ॥ १.५ ॥
We meditate on the river with five streams, five sources, fierce mouths, waves of the five breaths, rooted in the five faculties of perception and the rest, with five whirlpools, the rush of five floods of sorrow, fifty divisions and five joints.
Śvetāśvatara 1.6
सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे ।
पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ १.६ ॥
In that vast wheel of brahman, in which all beings live and in which all things are established, the swan is made to wander. Knowing the self and the impeller as separate, and being pleased by him, it attains immortality.
Śvetāśvatara 1.7
उद्गीतमेतत्परमं तु ब्रह्म तस्मिंस्त्रयं सुप्रतिष्ठाऽक्षरं च ।
अत्रान्तरं ब्रह्मविदो विदित्वा लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥ १.७ ॥
This udgītha, the syllable Om, is supreme brahman. In it the three and the imperishable syllable are firmly established. Knowers of brahman who understand the distinction here, absorbed in brahman and intent upon it, are freed from the womb of rebirth.
Śvetāśvatara 1.8
संयुक्तमेतत्क्षरमक्षरं च व्यक्ताव्यक्तं भरते विश्वमीशः ।
अनीशश्चात्मा बध्यते भोक्तृभावाज्ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १.८ ॥
This is the conjunction of the perishable and the imperishable. The Lord sustains the manifest and unmanifest universe. The ātman, lacking lordship, is bound through the state of being an enjoyer; knowing the shining God, it is released from all fetters.
Śvetāśvatara 1.9
ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।
अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ १.९ ॥
The knower and the non-knower, two unborn ones, lord and non-lord; and one unborn female (nature), joined with the enjoyer, the enjoyed, and the purpose. The infinite ātman has the form of the universe and is not a doer. When one attains these three, this is brahman.
Śvetāśvatara 1.10
क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः ।
तस्याभिध्यानाद्योजनात्तत्त्वभावाद्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १.१० ॥
The perishable is pradhāna; the imperishable immortal syllable is Hara. One god alone rules the perishable and the ātman. Through meditating on him, through union with him, through the state of being that reality, and at the end, the cessation of the illusion of the world occurs.
Śvetāśvatara 1.11
ज्ञात्वा देवं सर्वपाशापहानिः क्षीणैः क्लेशेर्जन्ममृत्युप्रहाणिः ।
तस्याभिध्यानात्तृतीयं देहभेदे विश्वैश्वर्यं केवल आप्तकामः ॥ १.११ ॥
Having known the god, all bonds are removed; with the afflictions exhausted, birth and death are abandoned. Through meditation on him, at the dissolution of the body, in the third state, he alone attains lordship over the universe, his desires fulfilled.
Śvetāśvatara 1.12
एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् ।
भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १.१२ ॥
This is to be known: eternal, abiding in the ātman. Nothing else higher is to be known. Having considered the enjoyer, the enjoyed, and the impeller, all has been declared threefold; this is brahman.
Śvetāśvatara 1.13
वह्नेर्यथा योनिगतस्य मूर्तिनर्दृश्यते नैव च लिङ्गनाशः ।
स भूय एवेन्धनयोनिगृह्यस्तद्वोभयं वै प्रणवेन देहे ॥ १.१३ ॥
Just as fire hidden in its source is not seen in form, and its mark is not destroyed, yet it is again grasped from the source of fuel, so both are obtained in the body by means of praṇava (Om).
Śvetāśvatara 1.14
स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।
ध्याननिर्मथनाभ्यासाद्देवं पश्यन्निगूढवत् ॥ १.१४ ॥
Making one's own body the lower fire-stick and praṇava (Om) the upper fire-stick, through the practice of churning by meditation, one sees the god as if hidden.
Śvetāśvatara 1.15
तिलेषु तैलं दधिनीव सर्पिरापः स्रोतःस्वरणीषु चाग्निः ।
एवमात्माऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसा योऽनुपश्यति ॥ १.१५ ॥
As oil is in sesame, ghee in curds, water in springs, and fire in fire-sticks, so the self is grasped within the self by one who sees him through truth and austerity.
Śvetāśvatara 1.16
सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।
आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत्परं तद्ब्रह्मॊपनिषत्परमिति ॥ १.१६ ॥
The self that pervades all, like ghee infused in milk, is rooted in knowledge of the self and in austerity. That is the supreme upaniṣad of brahman; that is the supreme upaniṣad of brahman, so it is said.