Upaniṣads · Śvetāśvatara 6

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Śvetāśvatara 6.1

स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः ।
देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ ६.१ ॥

Some wise ones say that nature (svabhāva) is the cause, and others, deluded, say time. But this is the greatness of the deva, by which this wheel of brahman turns in the world.

Śvetāśvatara 6.2

येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद्यः ।
तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ ६.२ ॥

By whom all this is ever enveloped — the knower, the maker of time, possessing qualities, knower of all — by him ruled, action unfolds; earth, water, fire, air and space are to be contemplated.

Śvetāśvatara 6.3

तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् ।
एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ६.३ ॥

Having performed that action and turned back from it, and again united in yoga with the truth of the truth, by one, by two, by three, or by eight, by time and also by the subtle qualities of the self.

Śvetāśvatara 6.4

आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान् विनियोजयेद्यः ।
तेषामभावे कृतकर्मनाशः कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ६.४ ॥

He who begins actions accompanied by qualities and applies all states of being to them—when those are absent, the destruction of the action done occurs; at the exhaustion of action he goes, in truth, to the other.

Śvetāśvatara 6.5

आदिः स संयोगनिमित्तहेतुः परस्त्रिकालादकलोऽपि दृष्टः ।
तं विश्वरूपं भवभूतमीड्यं देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ६.५ ॥

He is the beginning, the cause and reason of conjunction; beyond the three times, and without parts, yet he has been seen. Having first worshipped that god of universal form, who has become existence, worthy of praise, abiding in one's own mind (…).

Śvetāśvatara 6.6

स वृक्षकालाकृतिभिः परोऽन्यो यस्मात्प्रपञ्चः परिवर्ततेऽयम् ।
धर्मावहं पापनुदं भगेशं ज्ञात्वात्मस्थममृतं विश्वधाम ॥ ६.६ ॥

He is beyond and other than tree, time and form, from whom this manifold world revolves. Having known him—bringer of dharma, remover of sin, lord of fortune, abiding in the self, immortal, the abode of the universe (…).

Śvetāśvatara 6.7

तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् ।
पतिं पतीनां परमं परस्ताद्विदाम देवं भुवनेशमीड्यम् ॥ ६.७ ॥

Let us know that supreme Great Lord among lords, the supreme divinity among gods, the supreme lord among masters, who is beyond the beyond, the god who is lord of the worlds and worthy of praise.

Śvetāśvatara 6.8

न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते ।
परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ॥ ६.८ ॥

There is no effect or instrument belonging to him; no one is seen equal to him or greater. His supreme power is heard to be manifold, natural, and consisting of knowledge, strength, and action.

Śvetāśvatara 6.9

न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् ।
स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥ ६.९ ॥

In the world there is no lord of him, nor any ruler, nor any sign of him. He is the cause, the lord of the lords of the senses. There is no progenitor of him, nor any master.

Śvetāśvatara 6.10

यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः ।
देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ ६.१० ॥

As a spider covers itself with threads, born of primal matter, by its own nature — may that one god grant us absorption into brahman.

Śvetāśvatara 6.11

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा ।
कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ॥ ६.११ ॥

The one god, hidden in all beings, all-pervading, is the inner self of all beings. He is the overseer of actions, the dwelling of all beings, the witness, the knower, the alone, and without qualities.

Śvetāśvatara 6.12

एको वशी निष्क्रियाणां बहूनामेकं बीजं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ॥ ६.१२ ॥

He alone is the controller of the inactive, and he who makes the one seed of the many in many ways. The steadfast wise who perceive him dwelling in the self, to them belongs eternal happiness, and not to others.

Śvetāśvatara 6.13

नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ६.१३ ॥

He is the eternal among the eternal, the conscious among the conscious, who alone fulfils the desires of the many. Knowing that god, the cause, to be attained through sāṃkhya and yoga, one is freed from all bonds.

Śvetāśvatara 6.14

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ ६.१४ ॥

There the sun does not shine, nor the moon and stars; these lightnings do not shine, how then this fire? When he shines, all shines after him; by his light all this shines forth.

Śvetāśvatara 6.15

एको हंसः भुवनस्यास्य मध्ये स एवाग्निः सलिले संनिविष्टः ।
तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥ ६.१५ ॥

In the midst of this world there is one swan; that very one is the fire, entered and settled in the water. Knowing him alone, one goes beyond death; there is no other path for going.

Śvetāśvatara 6.16

स विश्वकृद् विश्वविदात्मयोनिर्ज्ञः कालकालो गुणी सर्वविद्यः ।
प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुः ॥ ६.१६ ॥

He is the maker of all, the knower of all, self-born, the knowing one, the time of time, possessed of qualities, the knower of all knowledge. He is the lord of the primal nature (pradhāna) and of the knower of the field (kṣetrajña), the lord of the qualities, the cause of worldly bondage, of liberation, and of the state in between.