Svetasvathara Upanishad – 4

 Chapter 1 (Mantras 12 to 16 (end)) 

Mantra 1-12

etaj jneyaṃ nityam evatmasamstham natah param veditavyam hi kimchit I

bhokta bhogyaṃ preritaram cha matva sarvam proktam trividham brahmam etat II1.12 II

The enjoyer (Jiva), the objects of enjoyment (the world) and the controller (Iswara); all this is nothing but Brahman. This Brahman alone, which abides always within one’s self, should be known. Beyond It, truly, there is nothing else to be known.

            The Supreme Brahman as Athma, is seated in one’s own heart as the indweller. One should always make effort to know Him as there is no entity greater than this to be known. By knowing Him alone everything else is known. He is the primal cause and the base for all. When one knows that in reality, the Jiva, the sense objects and Iswara who is the controller of both, are one in the Supreme Brahman, he knows everything. There remains nothing more to be known. 

Mantra 1-13

vahner yatha yonigatasya murtir na drsyate naiva ca linganasah I

sa bhuya evendhanayonigrhyastadvobhayam vai pranavena dehe II 1.13 II

The visible form of fire, while it lies latent in its source, the wood, is not perceived; yet there is no destruction of its subtle form. That very fire can be seen by means of persistent rubbing of the wood, its source. In like manner, Athma, which exists in this body can be realised in this very body by means of meditation on it with the help of OM.

            The fire present in the firewood is not visible in its gross form to the naked eye. But this does not mean that there is no fire in its latent or subtle form in the firewood. This latent fire gets manifested when the two pieces of firewood are rubbed against each other. Similarly, the Brahman which exists hidden in the body as Athma cannot be seen but one can feel its presence in the heart if one meditates on Brahman with OM as alambanam.  The Upanishad says that nobody need have any doubt about this.  The fire produced by rubbing of the wood is compared to Brahman, the Athma, which though invisible during the state of ignorance, exists all the time and is revealed in constant practice of meditation, on Brahman as OM.  This is further explained in the next Mantra.

Mantra 1-14

svadeham aranim krtva pranavam cottararanim I

dhyananirmathanabhyasad devam pasyen nigudhavat II 1.14 II

By making the body the lower piece of wood and OM the upper piece and through the practice of the rubbing of meditation, one realises in oneself the self-luminous Brahman, as one would find out something hidden.

            The idea explained in the previous Mantra is continued here. The practice of meditation is compared to the rubbing of fire wood, with body as the lower piece and OM as upper piece. Keeping constantly negating “I am not the gross, subtle, causal body’ and asserting “I am the Supreme Brahman” with the mind fixed on OM as Brahman in meditation, one attains realisation of the Self-shining Brahman in one’s heart. 

Mantra 1-15&16

tileshu tailam dadhiniva sarpirapah srotahsvaranishu chagnih I

evam athma athmani grhyate'sau satyenainam tapasa yo'nupasyati II 1.15 II

sarvavyapinam athmanam kshire sarpir ivarpitam I

athmavidyatapomulam tad brahmopanishatparam tad brahmopanishatparam II1.16II

As oil in sesame seeds, as butter in curds, as water in underground springs, as fire in wood, even so this Self is perceived in the self. He who, by means of truthfulness, self-control and concentration, looks again and again for this Self, which is all-pervading like butter contained in milk, and which is rooted in self-knowledge and meditation; he realises that Supreme Brahman in one’s self. That is the Brahman taught by the Upanishads; yea, that is the Brahman taught by the Upanishads

            Just as there is oil in the oil seeds, ghee in the curd, underground water in the river-bed and fire in the fire wood, the Supreme Brahman as Athma is hidden in the hearts of all. The hidden substances come out of their respective storehouses by following the prescribed practices. Similarly, those aspirants who are detached from worldly attachments, who follow the norms of good conduct, practice meditation coupled with restraint can realise the Supreme Brahman who is pervading everything as ghee in the milk. That is the Supreme Brahman as enunciated in the Upanishads. For Instance, Dhyana Bindhu Upanishad Mantras 5&6 state:” One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in Athma like odour in flowers, ghee in milk, oil in gingili seeds and gold in quartz”. The statement ‘that is the Brahman taught by the Upanishads’ is repeated  at the end of this Mantra, to mark the end of this chapter. 

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