Svetasvathara Upanishad – 7

Chapter 2 (Mantras 13 to 17 (end)) 

Mantra 2-13

laghutvam arogyam alolupatvam varnaprasadah svarasaushthavam cha I

gandhah subho mutrapurisham alpam yogapravrttim prathamam vadanti II 2.13 II

It is said that the first signs of successful yoga are lightness of body, absence of any ailment and craving for enjoyment, bright complexion, a sweet voice, an agreeable body odour and slight excretions.
            This Mantra gives the details about the subtle changes in one’s personality that happens with the successful practice of Pranayama, such as lightness, clear complexion etc. But it should always be noted that these are only initial stages and Pranayama should not be considered as the final objective. It is only a purification process for the final goal of concentration and self-absorption in Brahman.

Mantra 2-14

yathaiva bimbam mrdayopaliptam tejomayaṃ bhrajate tat sudhantam I

tadva’’tmatattvam prasamikshya dehi ekah krtartho bhavate vitasokah II 2.14 II

As gold covered by dirt shines bright after it has been purified, so also the yogi, realizing his Self (Athma), as the one Self of all feels he has reached his goal and becomes free from sorrow.

            A gold plate covered with dust regains its original state of brightness and shining when the dust gathered on it is rubbed out. So too, from the state of ignorance when the impurity of subject-object relationship is removed the real nature of one’s Self or Athma shines forth and the seeker attains the non-dual perception of universal unity.  Sri Ramakrishna used the example of pillows to explain Self is one only and not many. The pillows may be of different sizes, shapes and colours.  But all of them contain the same stuffing.  The same way though form and name may vary, in essence all are one and the same, Brahman, only. The seeker then becomes free from all sorrows of the world of duality.

Mantra 2-15

yad atmatattvena tu brahmatattvam dipopameneha yuktah prapasyet I

ajam dhruvam sarvatattvairvisuddham jnatva devam muchyate sarvapasaih II 2.15 II

When the yogi realises 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.

            What happens when the seeker is absolutely purified by knowledge is answered in this Mantra.  The answer is that he simultaneously realizes his identity with Brahman just like a lamp becomes luminous when it is lit. As the luminosity is the very nature of the lamp which it regains when it is lighted so also the seeker identifies himself with Brahman and its power the moment he acquires Self-Realization.  He knows he is essentially the Brahman who is unborn, eternal and changeless, untouched by ignorance and its effects, and feels liberated from all bonds. 

Mantra 2-16

esha ha devah pradiso'nu sarvah purvo ha jatah sa u garbhe antaḥ I

sa eva jatah sa janishyamanah pratyan janamstishthati sarvatomukhah II 2.16 II

This Cosmic Self, Brahman, pervades all directions, everywhere. He is the first-born (Hiranyagarbha). He is the one in every womb. He alone is born as a child and is to be born in future. He is inside all persons as the Indwelling Self and his face is everywhere.

            On attaining Self-knowledge, the seeker starts looking at the world through a different looking-glass. Earlier he was feeling ‘I am’, ‘My body’ ‘Your house’ etc., and now he feels all things of the world whether gross or subtle, visible or invisible, as that Brahman itself. He sees the gross world of multiplicities as the manifestation of Brahman and also all that is born and in the womb and to be born as Brahman only. In fact, he now feels one with the scriptural saying, “sarvam khalu idam brahma (Verily all this is Brahman)”.

Mantra 2-17

yo devo agnau yo’psu yo visvaṃ bhuvanamavivesa I

ya oshadhishu yo vanaspatishu tasmai devaya namo namah II 2.17 II

Salutations to that Self-luminous Cosmic Self who is in the fire, who is in the water, who is in the plants, who is in the trees, who has pervaded the whole universe.

            In this concluding Mantra of the second chapter, the seeker as a realised person offers his salutations to that Cosmic Self, Brahman, who is in the fire, water and who pervades the whole world and is in the plants as well as in big trees. In short the seeker has attained the knowledge that there is nothing other than that Divine Self anywhere including himself.  This Mantra is a blend of Bhakti and Advaita Jnanam.

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