Svetasvathara Upanishad – 18

  Chapter 6 (Mantras 15 to23 (end))

Mantra 6-15

eko hamsah bhuvanasyasya madhye sa evagnih salile samnivishtah I

tameva viditva atimrtyumeti nanyah pantha vidyate'yanaya II 6.15 II

In this universe the Swan, (Brahman, the destroyer of ignorance), alone exists. It is He who, as fire, abides in the water (transformed into body). Only by knowing Him does one overcome death (becomes immortal).  There is no other way.

 Brahman, the Supreme Self, is referred to as the swan, hamsa (yah hanti sah hamsa) which means the destroyer (of ignorance).  Brahman is compared to fire as well because He consumes ignorance as fire burns wood. If one knows his own Self he knows Brahman and when he knows Brahman, he knows everything.  Water refers to the body because the element of water predominates in it. It also refers to pure heart in which the ego is subdued. Brahman reflected in the pure heart destroys ignorance and its effects. The meaning of the Mantra is that the only way to transcend death and attain immortality is to realise that Brahman as one’s own Self that is to say knowing the essential oneness of one’s own Self and Brahman.  When one knows the identity of Brahman as one’s own Self, one gets the conviction that nothing can destroy him. But this conviction can come only through knowledge. There is no other path; there is no other way to escape the cycle of births and deaths.

Mantra 6-16

sa visvakrd visvavid atmayonir jnah kalakalo guni sarvavidyah I

pradhanakshetrajnapatir gunesah samsaramokshasthitibandhahetuh II 6.16 II

Brahman is the support of both the unmanifest prakriti and the Jiva; the Lord of the three gunas and is the cause of bondage, existence and Liberation from samsara. He is verily the Creator of the universe, the Knower, the inmost Self of all things and their Source. He is also the omniscient Lord, the Author of time, the Possessor of virtues and the Knower of everything.

There are so many epithets, so many adjectives, used to describe Brahman, yet they are completely inadequate.  Brahman is beyond thought, beyond speech.  But unless these words are used, we cannot even conceive of Brahman.  And one can gain Liberation through knowledge of Brahman only.   So the special status of Brahman and His glory is being emphasised again and again.

The rope is the support of the illusory snake erroneously super imposed upon it.  Further, it is the reality of the rope that makes the snake appear to be real. It is the same with the unmanifest prakriti (avyakta) and the Jiva, both of which are erroneously superimposed upon Brahman. Without the substratum of Brahman neither would appear as real.  Ignorance about Brahman brings about the illusion of creation, and the non-discriminating person becomes entangled in the world. Knowledge of Brahman liberates one from it.

Mantra 6-17

sa tanmayo hyamrta isasamstho jnah sarvago bhuvanasyasya gopta /

sa ise’asya jagato nityameva nanyo hetur vidyata isanaya II 6.17 II

He is the Cosmic Self, immortal, the controller of this world.  He is the all-knowing, all-pervading, protector of the world.  He is the eternal ruler. There is no other power who controls the world.

In this Mantra also many epithets and adjectives have been used, as elsewhere, to describe Brahman; yet they are all completely inadequate.  Brahman is beyond thought, beyond speech.  But unless some words are used, we just cannot even conceive of Brahman.

Mantra 6-18

yo brahmanam vidadhati purvam yo vai vedamscha prahinoti tasmai I

tam ha devam atmabuddhiprakasam mumukshurvai saranam aham prapadye II 6.18 II

Seeking Liberation, I take refuge in the Lord, the revealer of Self-Knowledge, who in the beginning created Brahma and delivered the Vedas to Him.

            Brahman alone is the cause of a man’s bondage and liberation. So the aspirant should take refuge in Him with heart and soul.  At the beginning of the cycle, Brahman created Brahma, who is also called Prajapathi, the first being, and revealed the Vedas to him. The seeker of liberation should take refuge in that self-luminous Brahman who reveals Self-knowledge in the mind. 

Mantra 6-19

nishkalam nishkriyam santam niravadyam niranjanam I

amrtasya param setum dagdhendhanamivanalam II 6.19 II

He has no form, no action, no attachment or hatred.  He is above reproach and has no blemish. He is the best bridge to immortality.  He is as bright as the smokeless fire.

Brahman is here again described in various terms.  He is homogeneous, formless.  He is a witness only and has no desires and does no action. He is always calm and peaceful, without attachment or hatred, desire, vanity, ego and so on. He is the bridge to immortality.  He is as bright as blazing charcoal which shines radiantly after the wood is consumed.

Mantra 6-20

yada charmavad akasam veshtayishyanti manavah I

tada devam avijnaya duhkhasyanto bhavishyati II 6.20 II

Only when one can roll up the sky like a skin, will there be an end to one’s suffering and misery without realising Brahman.

            This oft-quoted Mantra explains the futility of the thought of one freeing oneself of samsara without realising Brahman by comparing it to the attempt to roll up the sky like a piece of leather. The rolling up of the sky like a piece of leather is not possible whatever be the effort.  Same way trying to free oneself from the sufferings and miseries of the world without realising Brahman is also not possible.

Mantra 6-21

tapahprabhavad devaprasadachcha brahma ha svetasvataro'tha vidvan I

atyasramibhyah paramam pavitram provacha samyagrsisanghajushtam II 6.21 II

Through the power of austerity and through the grace of the Lord, the sage Svetasvatara realised Brahman. Then he passed on the truth of that supremely holy Brahman, greatly cherished by the company of seers, to sannyasins of the most advanced stage.

            The sage Svetsvatara acquired this Supreme Knowledge through his own efforts and through the Grace of God.  Then he passed on the knowledge to other monks who have renounced the world. The Vedic teachings have been transmitted through a succession of teachers. When aspirants devoting themselves to the pursuit of knowledge of Brahman and who have practiced the proper spiritual disciplines such as control of the senses and the concentration of mind, follow these teachings, through the grace of God, they attain liberation. This Mantra highlights the necessity of self-effort, God’s Grace as well as supreme vairagya for the realisation of the highest truth.

Mantra 6-22

vedante paramam guhyam purakalpe prachoditam I

na’prasantaya datavyam na’putrayasishyaya va punah II 6.22 II

This highly secret knowledge in the Vedanta was taught in the previous cycle. It should not be given to one whose passions have not been subdued, nor to one who is not a worthy son, nor to an unworthy disciple.

            The Upanishads teach the profound secret that is Knowledge of Brahman which shows the way to final Liberation. This sacred knowledge is to be imparted only to them whose minds are under control or to the son who is dutiful or a disciple, endowed with inner calmness. This is to safeguard the scriptures from wrong understanding and misinterpretation by unripe minds.

Mantra 6-23

yasya deve para bhaktir yatha deve tatha gurau I

tasyaite kathita hy arthah prakasante mahatmanah prakasante mahatmanah II6.23II

These truths, when taught, shine forth only in a high-souled person who feels the highest devotion for God and for his guru as for God.  They shine forth in that high-souled one only.

            The Upanishad teachings taught by a Guru bear fruit only for those aspirants who cherish devotion to the Lord and the teacher. It is God who teaches the disciple through an illumined human teacher.  As a man whose clothes are under fire wants nothing but soaking himself in water or a hungry man wants nothing but a morsel of food, so a noble-minded aspirant, afflicted with the miseries of phenomenal existence, seeks nothing but the grace of the Guru, without which the Knowledge of Brahman is indeed hard to attain.  With this Mantra, the chapter six ends and also the Upanishad.

Acknowledgement

While concluding the series of blogs on Svetasvatara Upanishad I wish to record my deep debt of gratitude to the speeches and writings on this Upanishad, of:

1)      Swami Lokeswarananda

2)      Swami Tejomayananda

3)      Sri T.N. Sethumadhavan

4)      Swami Tyagisananda

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Svetasvathara Upanishad – 17

  Chapter 6 (Mantras 8 to 14)

Mantra 6-8

na tasya karyam karanam cha vidyate na tatsamaschabhyadhikascha drsyate I

parasya saktir vividhaiva sruyate svabhaviki jnanabalakriya cha II 6.8 II

He is without a body or organs.  No one is His equal; no one is His superior either. The Vedas speak of His exalted power, which is innate and capable of producing diverse effects and also of His omniscience and might.

            Brahman has no body or organs. None is His equal and none is His superior either. He possesses all powers of knowledge and action which are natural to Him. This has been confirmed by the scriptures.

Mantra 6-9

na tasya kaschit patirasti loke na chesita naiva ca tasya lingam I

sa karanam karanadhipadhipo na chasya kaschijjanita na chadhipah II 6.9 II

He has no master in the world, no ruler, nor is there even a sign of Him by which He can be inferred. He is the cause of all, the Lord of the lord of the organs (Jiva); and He is without progenitor or controller.

            There is none in this world who is Brahman’s master or who governs Him and there is nothing by which He can be identified. He is the cause of all. He is also the Lord of the Jiva (the individual Self) who is the lord of all the sense-organs. No one is His creator and no one is His controller. 

Mantra 6-10

yas tantunabha iva tantubhih pradhanajaih svabhavatah I

deva ekah svamavrnoti sa no dadhat brahmapyayam II 6.10 II

May the non-dual Lord, who, by the power of His Maya, covered Himself, like a spider, with threads drawn from its own navel, merge us in Brahman!

As a spider hides itself by its own web, Brahman hides Himself effortlessly within the projections of his Maya such as names, forms and actions. May He kindly unite us with Himself. 

Mantra 6-11

eko devah sarvabhuteshu gudhah sarvavyapi sarvabhutantarathma I

karmadhyakshah sarvabhutadhivasah sakshi cheta kevalo nirgunascha II 6.11 II

The non-dual and resplendent Lord is hidden in all beings. He is all-pervading and is the innermost Self of all creatures.  He presides over all actions and He is the support of all beings. He is the Witness, the Animator and the Absolute, free from the three gunas.

            Brahman is the one without a second, yet he is hidden in every being. He is all- pervasive, the Self of all. He gives to all beings the fruits of their actions, and he is the support of all. He is the witness, bestower of consciousness, without attributes and unconditioned.  Bhagavad Gita (13-23) describes Him thus:

upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah I

paramaatmeti chaapyukto dehe'smin purushah parah II 13.23 II

The Supreme Purusha in this body is also called the Witness, the Approver, the Supporter, the Experiencer, the Overlord and the Absolute. 

Mantra 6-12

eko vasi nishkriyanam bahunamekam bijam bahudha yah karoti I

tam athmastham ye'nupasyanti dhirastesham sukham sasvatam netaresham II6.12 II

He is the non-dual Ruler of the inactive many and He makes the one seed grow into many.  To the wise people, who perceive Him within themselves, belongs eternal happiness and not to others.

            Brahman is the one without a second. He activates and makes all actions possible. He makes the one seed grow into many.  For instance, the five elements have grown into the vast universe by his activation. Wise people see Him within themselves and are eternally happy. Others, not having the wisdom, continue to be caught up in the cycle of samsara and do not enjoy the eternal happiness.

Mantra 6-13

nithyo nithyanam chetanaschetananam eko bahunam yo vidadhati kaman I

tat karanam samkhyayogadhigamyam jnatva devam muchyate sarvapasaih II 6.13 II

He is the Eternal among the eternals, the Consciousness among the conscious. He is non-dual, yet fulfils the desires of many. He who has realised Him, the cause of all causes who can be realized only through Knowledge (Sankhya) and yoga, is freed from all fetters.

            Brahman gives eternity to all the seemingly eternals like the elements, consciousness to those who are conscious. He is alone, yet he is able to fulfil the wishes of all. One realises him only through knowledge and when one has this realization, one becomes free from all bondages.  Bondage arises from the ignorance of the identity of one’s Self with Brahman and Self-knowledge destroys this ignorance and frees one from the bondage.

Mantra 6-14

na tatra suryo bhati na chandratarakam nema vidyuto bhanti kuto'yam agnih I

tam eva bhantam anubhathi sarvam tasya bhasa sarvamidaṃ vibhati II 6.14 II

There the sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. How can this fire?  He shining, everything shines after Him. By His light all these shine variously.

            The sun, moon and the other luminous things derive their light from Brahman and without Brahman they cannot give any light. Brahman is the source, support, essence and goal of everything including the sun, moon and the stars. This Mantra occurs in Kathopanishad (2.2.15) and in Mundaka Upanishad (2.2.10) as well.  This Mantra need not be taken as applying to luminous objects only.  Light is symbolically used to indicate knowledge as well and the Mantra can be interpreted as revealing the fact that all process of knowing takes place due to Him only, as He is the source of all knowledge.

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Svetasvathara Upanishad – 16

  Chapter 6 (Mantras 1 to 7)

Mantra 6-1

svabhavam eke kavayo vadanti kalam tathanye parimuhyamanah I

devasyaisha mahima tu loke yenedam bhramyate brahmacakram II 6.1 II 

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 power of the Brahman that has manifested as the Brahmachakra (Cosmic Wheel).       

            In the opening verse of this Upanishad this question was raised and many answers like the nature of things, Time etc., were proposed and rejected. After meditation it was concluded that it was Brahman by His own power of Maya, created this universe. In this Mantra, Upanishad is going back to the question to reemphasise the earlier answer. Some scholars who do not recognise God or Brahman, argue that the it is the inherent nature of things or it is the element of Time that is the cause of the world.  But all of them are wrong. The universe is not a self-creating, self-evolving, self-destroying entity. It is lifeless and inert. Brahman is the ultimate cause of the world process which has been described as Brahmachakra, the Wheel of Brahman in Chapter 1 (Mantra 4).

Mantra 6-2

yenavrtam nityam idam hi sarvam jnah kalakalo guni sarvavidyah I

tenesitam karma vivartate ha prthivyaptejonilakhani chintyam II 6.2 II

He by whom the whole universe is constantly pervaded, who is the knowledge itself, the Author of Time who is sinless and omniscient, at whose command the work which is called earth, water, fire, air and akasa appears as the universe, on Him the wise should reflect upon.

            Brahman is the One who pervades the world, who is all-knowing and is the creator of Time. He is pure and sinless and He appears as the five elements (in the sense the five elements are super-imposed on Him) because of which He seems to be the universe which remains under His control. He is endowed with the three gunas-satva,rajas and tamas through His power of Maya.  One should fix one’s mind on this Brahman and meditate and not be deluded by the universe which is only an appearance.

Mantra 6-3

tatkarma krtva vinivartya bhuyas tattvasya tattvena sametya yogam I

ekena dvabhyam tribhir ashtabhir va kalena chaivatmagunais cha sukshmaih II 6.3 II

The Lord finished creating the world and then reviewed it.  Then He put together one, two, three or even eight of them together with Time and their subtle properties.

            When Brahman projects the world the elements created are in the subtle form and through the medium of Time their grossification is done.  This is similar to the process of Pancikaranam described in Tattvabodha.  One stands for Prakrithi, two for Para Prakrithi and apara Prakrithi, three for the three gunas, eight for the eight-fold nature described in Bhagavad Gita (7-4) i.e. earth, water, fire, air, space, mind, intellect and ego. The projection is complete when the grossification is complete with the various combinations of subtle and gross elements.

Mantra 6-4

arabhya karmani gunanvitani bhavams cha sarvan viniyojayed yah I

tesham abhave krtakarmanasah karmakshaye yati sa tattvato'nyah II 6.4 II

When a person works, he works within the framework of gunas (for a goal). If that goal is not for himself but for God, then what he does is not a cause for attachment. It is as if he has not been doing anything. He is transformed and becomes a different person altogether.

            This is the concept of karma yoga wherein one performs actions with Iswararpana Buddhi.  In Bhagavad Gita (9-27), Lord Krishna says: “Arjuna, whatever you do, whatever you eat, whatever oblation you offer in the sacred fire, whatever you give, and whatever austerities you perform, do it as an offering to Me”. Working in a spirit of worship, with no attachment to the results, one will be freed from the bonds of karma in the shape of good and evil consequences. Thus freed from karma, one becomes transformed, a different individual.  One becomes established in one’s true Self in course of time.

Mantra 6-5

aadih sa samyoganimittahetuh paras trikalad akalo'pi drshtah I

tam visvarupam bhavabhutam idyam devam svacittastham upasya purvam II 6.5 II

Brahman is the first cause and also the cause of ignorance which unites the Jiva with the body. He is beyond the past, the present and the future.  He is without parts, the one single whole.  He is both the cause and effect and he is the true object of worship. Meditating on Him as one’s own Self, one attains Liberation.  

            An attempt to describe Brahman continues in this Mantra, in spite of its inadequacy.   He is the primal cause of all beings and things. The soul through avidya, becomes united with the body and the Lord is the cause of such avidya, which manifests as both good and evil. Attachment to good and evil is the cause of the continuing embodiment.  He is beyond the three times - past, present and future. We cannot qualify Him with reference to particular time because He always exists, beyond time. He is not a composite object with parts like bones, tissues, blood etc. which make up our bodies. Brahman is without parts and He is undifferentiated whole. He is of many forms because He is everything. He is the cause of existence. All things exist because He exists and without Him nothing can exist. All forms are His forms.

            The Mantra advises that that the seeker should meditate on Brahman who is within one’s own heart as one’s Real Self when he will realize the essential oneness of the Self with Brahman and be freed from the cycle of birth and death, at his death.

Mantra 6-6

sa vrkshakalakrtibhih paro'nyo yasmat prapanchah parivartate'yam I

dharmavaham papanudam bhagesam jnatvatmastham amrtam visvadhama II 6.6 II

He, from whom this universe proceeds, is beyond the Tree of the World and of Time. When one realises Him, the source of all that is good, the destroyer of evil, the Lord of all powers, the immortal support of all, as one’s own Self one attains Liberation.

            The Lord is described as the One other than the tree of the world and of Time. As in the Bhagavad Gita (15.1), here also the world is compared to a tree.  The tree however huge and vast will die one-day i.e., it does not exist permanently.  But the Lord is eternal and within the Lord the world keeps going in and coming out. He supports virtue and destroys vice, the source of all and the supporter of the world. He is immortal and the inmost Self of all. If one knows Him as his own Self, he attains liberation. 

Mantra 6-7

tam iswaranam paramam mahesvaram tam devatanam paramam cha daivatam I

patim patinam paramam parastad vidama devam bhuvanesam idyam II 6.7 II

He is the Supreme among all gods. He is the God of all gods, the Ruler of all rulers. He is higher than Brahma. He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

            All these adjectives are used to emphasize the uniqueness of Brahman. He is the Supreme among all gods and is the God of all gods, the Ruler of all the rulers. He is higher than Brahma. Sri Ramakrishna Paramahamsa used to say” Brahman alone is vasthu, substance; all else is avasthu, without substance.”  He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

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Svetasvathara Upanishad – 15

  Chapter 5 (Mantras 8 to 14(end))

Mantra 5-8

angushthamatro ravitulyarupah sankalpahamkarasamanvito yah I

buddhergunenatmagunena chaiva aragramatropyavaro'pi drshtah II 5.8 II

The Jiva (Self), small as a thumb, bright as the sun, is associated with sankalpa and egoism, and also with the intellect and a body.  Therefore, He is seen as another entity (different from Brahman) and as fine as the point of a needle.

            The Jiva is in reality none other than the Brahman and the various phenomenal characteristics, such as desire, will of its own, egoism, and intellect are only illusory superimpositions due to avidya.  Due to avidya, Jiva is regarded as separate from Brahman. The size of the Jiva is given as the fine point of a needle only to explain Jiva’s subtleness.  Bhagvad Gita (15.10) states:

utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam

vimoodhaa naanupashyanti pashyanti jnaanachakshushah //

The ignorant do not see Him (Jiva) departing from or residing in (the body) or experiencing the objects of the senses in association with the gunas.  Only those with eye of knowledge (Self-knowledge) behold Him.

            Jiva, the Self, is knowable by the eye of knowledge only. The ignorant and deluded do not see Him because of their complete pre-occupation with the sense-objects. But those who have acquired the inner eye of Self-knowledge realise the Jiva as entirely distinct from the body. 

Mantra 5-9

valagrasatabhagasya satadha kalpitasya cha I

bhago jivah sa vijneyah sa chanantyayakalpate II 5.9 II

Jiva is very small, as small as the hundredth part of the point of a hair divided again by a hundred; and yet Jiva is infinite.

            The subtlety of Jiva is again elaborated here. It is described as small as the hundredth part of the tip of hair that has been divided again into a hundred parts. This is just a simile and not to be taken literally. Even though it is so subtle, jiva is infinite as well.  The implication is that although Brahman (Cosmic Self) is infinite and is permeating the entire universe, it gets individualized and appears small or big because of the attributes, when it is associated with the physical bodies. 

Mantra 5-10

naiva stri na puman esha na chaivayam napumsakah I

yadyacchariramadatte tena tena sa yujyate II 5.10 II

Jiva is neither female nor male, and it is not a eunuch either. Whatever body it takes; with that it becomes united.

Jiva in reality is neither male nor female nor a eunuch also. Whatever body Jiva assumes, the gender of that body becomes its gender. Jiva is undifferentiated and is devoid of all attributes.

Mantra 5-11

sankalpanasparsanadrshtimohair grasambuvrshtyatmavivrddhijanma I

karmanugany anukramena dehi sthaneshu rupany abhisamprapadyate II 5.11 II

By means of desires, contact, attachment and delusion, the embodied Jiva assumes, successively, diverse forms in various places, according to its deeds, just as the body grows when food and drink are poured into it.

            First there arises a desire for an object and then the sense organs come in contact with it, next the embodied Jiva grows attached to the objects and lastly it falls a victim to the delusion created by attachment. Just as food and water nourish the body, so also karma nourishes the individual self.  The embodied Jiva performs various actions, righteous and unrighteous, and as a result assumes different kinds of bodies, one after the other. 

Mantra 5-12

sthulani sukshmani bahuni chaiva rupani dehi svagunair vrnoti I

kriyagunair athmagunais cha tesham samyogahetur aparo'pi drshtah II 5.12 II

The embodied Jiva assumes many forms, gross and fine according to its past work and mental qualities.  (In every birth) by virtue of its (past) actions and also of such characteristics of the mind as knowledge and desire, it assumes a different body for the enjoyment of suitable objects

            The embodied Jiva assumes various gross and subtle forms, from those of insects to gods, according to its past work and mental qualities (gunas). The subtle tendencies created by the embodied Jiva’s actions in its previous life are the cause of its union with its present body.

Mantra 5-13

anadyanantam kalilasya madhye visvasya srashtaram anekarupam I

visvasyaikam pariveshtitaram jnatva devam muchyate sarvapasaih II 5.13 II

Realizing Him who is without beginning or end, who creates the cosmos in the midst of chaos, who assumes many forms, and who alone envelops everything, and who is one without a second, one becomes free from all bonds.

            The embodied Jiva identifying itself with the body becomes individualized, and acting under the weight of avidya-propelled desires is caught up in the cycle of birth and death and assumes many forms, human, sub-human and super-human. At a certain stage, seeking liberation, the embodied Jiva engages in spiritual studies and sadhanas under the guidance of a guru and realises its essential oneness with the immortal Supreme Brahman, who is eternal, infinite, and non-dual and becomes free of all bondages.

Mantra 5-14

bhavagrahyam anidakhyam bhavabhavakaram sivam I

kalasargakaram devam ye vidus te jahus tanum II 5.14 II

That Supreme Brahman can be realized only by the pure mind.  He is without form and is the cause of both creation and destruction.  He is all good and luminous and is the source of all arts and sciences.   Realising Him, one is freed from embodiment.

            This Mantra concludes the chapter by recalling how to attain Liberation.  The Supreme Brahman, Himself without a support, is the cause of creation, preservation and dissolution. He can be known by the pure in heart. Through knowledge of the essential oneness of one’s Self with Him one attains Liberation. The one who has attained Self-knowledge is not born again.

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