áEtátaraEp¢nxd
Svetasvatara
upanishad
ct¤TaI{Òyay:
Chapter 4
y
ekaE{vNaI bh^Da S¢³yaEgad¯
vNaInnEkan¯ ¢n¢htaTaEI dDa¢t
.
¢vcW¢t
caÓtE ¢vámadaW c
dEv:
s naE b¤¼Ya S¤Bya
s|y¤n³ ¡1¡
¢n¢htaTI:
|
for some hidden purpose |
In the
beginning, the One God
who is without form or
differentiation, creates
the world of numerous
forms for His
own mysterious
purpose. And in the end
He withdraws into
Himself the
entire universe. May that
Lord endow us with
clear intellect
(1).
tdEva¢g"Þtda¢dÏyÞt¹ay¤ÞtѤ
cÓd#ma: .
tdEv
S¤@| td¯ b#' tdapÞtt¯
p#jap¢t: ¡2¡
tdEv A¢g":
|
That itself is fire |
tѤ
cÓd#ma:
|
that is the moon |
tdEv
S¤@|
|
that is also the starry sky |
tt¯
p#jap¢t:
|
that is Prajapati |
That (Supreme
SElf) is itself the Fire,
the Sun, the Wind
(Air), the Moon, the
shining stars in the sky,
the Cosmic
Soul, tha Waters and
the Creator (2).
Ïv|
ÞæO£ Ïv| p&nbs¤man¢s
Ïv| k¤mar ut va k¤mar£
.
Ïv|
j£NaEI dÎfEn v·¢s Ïv| jataE
Bv¢s
¢vátaEm¤K: ¡3¡
dÎfEn
|
with a walking stick |
¢vátaEm¤K:
|
with faces turned in all directions |
You are the
woman, the man, the youth
and the maiden too.
You are the
old man tottering along
with a walking stick.
You alone are born as
all assuming different forms
(3).
n£l:
ptÄñaE h¢rtaE laE¢htaXÞt¢féBI
§tv: sm¤d#a:
.
Ana¢dmt¯
Ïv| ¢vB¤ÏvEn vtIsE
ytaE jata¢n B¤vna¢n
¢váa ¡4 ¡
Ana¢dmt¯
|
without a beginning |
¢vB¤ÏvEn
|
all pervading nature |
You are the
dark blue butterfly; You
are also the green parrot
with red eyes.
You are the lightning
-cloud, the seasons and
the
oceans. You
are beginningless and all-pervading.
From You all
the worlds
are born (4).
AjamEka|
laE¢htS¤²k]ÝNa
bº£: p#ja: s¦jmana|
sãpa: .
AjaE
/EkaE j¤xmaNaE{n¤SEtE
jhaÏyEna| B¤³BaEgamjaE{Óy:
¡5¡
laE¢htS¤²k]ÝNa
|
red, white and black |
B¤³BaEgam¯
|
after experiencing |
There is one
unborn (Prakriti) - red,
white and black -- which
gives birth to many
creatures like itself. An
unborn (individual
soul) becomes attached to
it , while another unborn
(Brahman)
abandons after his
experience with it (5).
¹a
s¤pNaI sy¤ja sKaya sman| v¦X|
p¢rxÞvjatE .
tyaErÓy:
¢pÔpl| Þva¹t¯ÏynÆ°ÓyaE
A¢BcakS£¢t ¡6¡
¢pÔpl|
|
the fruit of the true (the fruit of its own deeds) |
Þva¹¢äO
|
eats with enjoyment |
Two birds who
are inseparable companions, cling
to the same
tree. One of
them enjoys the fruits
of the tree while the other
one watches, without
eating (6).
smanE
v¦XE p¤âxaE
¢nmg"aE{n£Sya SaEc¢t m¤/man:
.
j¤¾|
yda pÜyÏyÓym£SmÞy
m¢hman¢m¢t v£tSaEk: ¡7¡
m¢hman¢m¢t
|
as His greatness or glory |
v£tSaEk:
|
is freed from sorrow |
Being deluded
and helpless, perched on
the same tree, being
submerged (
in ignorance), the individual
self grieves. When it
sees that one,
the worshipful self (Brahman),
realises that the
glory of that
one is after all Its
own only and ceases to
feel
sorrowful (7).
§caE
AXrE prmE ÛyaEmn¯
y¢ÞmÓdEva A¢D ¢váE
¢nxEѤ: .
yÞt|
n vEd ¢km¦ca
k¢rÝy¢t y iäO¢¹Ñ¤Þt
imE smastE ¡8 ¡
A¢D ¢nxEѤ:
|
are sheltered |
Of what use
are the Vedas, ti him
who does not know the
imperishable Brahman, who
is subtler than the skies,
in whom
the Vedas and all
the gods are sheltered.
Only those who
know That can attain fulfilment
(8).
CÓda|¢s
yåOa: @tvaE v#ta¢n
B¥t| BÛy| yÅcvEda
vd¢Ót .
AÞman¯
may£ s¦jtE ¢vámEtäO¢Þm|àaÓyaE
mayya s¢°â¼: ¡
9¡
vEda:
|
the scriptural texts |
may£
|
the controller of Maya |
The Vedas,
sacrifices, rituals, penances, the
past and future
and all the religious
observances declared in the
Vedas, have
all come out of Brahman.
Brahman projects the whole
universe through the power of
Maya. In that universe
the
Jiva is entengled through
Maya(9).
maya|
t¤ p#k]¢t| ¢vïaÓma¢yn|
c mhEárm¯| .
tÞyavyvB¥tWÞt¤
ÛyaçO| svI¢md| jgt¯
¡10¡
p#k]¢t|
|
Prakriti (Nature) |
AvyvB¥tW:
|
by beings who form His parts |
May you know
that the Nature is Maya
and the great God
is its controller. The
beings who fill the whole
universe are
but His limbs (10).
yaE
yaE¢n| yaE¢nm¢D¢txZÏyEkaE
y¢Þm¢°d| s| c
¢v cW¢t svIm¯
.
tm£San|
vrd| dEvm£fY|
¢ncaÙyEma| Sa¢ÓtmÏyÓtmE¢t
¡11¡
yaE¢n|
yaE¢n|
|
the different entities of Nature |
s|
c ¢v
e¢t |
sublates and springs from |
The Adorable
Lord, though non-dual, presides
over all aspects
of Nature, and is
the Giver of all blessings.
The whole
world comes out of Him
and in the end dissolves
in Him.
By realising Him, one
attains Supreme Peace(11).
yaE
dEvana| p#BvàaEìvà
¢váa¢DpaE âd#aE mh¢xI:
.
¢hrÎygBI|
pÜyt jayman|
s naE b¤d¯Òya S¤Bya
s|y¤n³¤ ¡ 12¡
dEvana|
|
of all activities |
¢váa¢Dp:
|
Lord of the universe |
¢hrÎygBI|
|
the Cosmic Soul |
The Supreme
Lord is the creator ans
supporter of the various
activities of the universe.
He created Hiranya-garbha, the
Cosmic Soul. He is Rudra,
the great destroyer of sins
and
the Lord of all.
May He endow us with
noble thoughts(12).
yaE
dEvanam¢DpaE
y¢Þmn¯ÚlaEka A¢D¢½ta:
.
y
iISE AÞy ¢¹pdàt¤Ýpd:
kÞmW dEvay h¢vxa ¢vDEm
¡13¡
A¢D¢½ta:
|
stand established |
¢¹pdàt¤Ýpd
|
: bipeds and quadrupeds |
He, who is
the Lord of the gods,
in whom the worlds rest,
who rules over
all beings, bi-peds, quadrupeds,
etc., let us
offer our worship
to that radiant and blissful
God (13).
s¥ßma¢ts¥ßm|
k¢llÞy mÒyE
¢váÞy *¿armnEkãpm¯
.
¢váÞyWk|
p¢rvE¢¾tar|
åOaÏva ¢Sv| Sa¢ÓtmÏyÓtmE¢t
¡14¡
s¥ßma¢ts¥ßm|
|
subtler than the subtlest |
k¢llÞy
|
of the chaotic situation |
AnEkãpm¯
|
endowed with many forms |
p¢rvE¢¾tar|
|
who envelopes |
The Lord,
who is subtler than the
subtlest, who creates the
world in the
midst of chaos, who though
being one assumes
many forms and pervades the
whole universe -- by knowing
Him one attains the Supreme
Peace (14).
s
ev kalE B¤vnÞy gaEçOa
¢váa¢Dp: svIB¥tEx¤
g¥F: .
y¢Þmn¯
y¤³a b#'xIyaE dEvtaà
tmEv| åOaÏva m¦Ïy¤paSa|¢ÜCn¢äO
¡15¡
¢váa¢Dp:
|
lord of the universe |
m¦Ïy¤paSan¯|
|
fetters of ignorance |
He alone protects
the world at the proper
time. He is the
Lord of the universe
hidden in all beings. The
realised sages
and gods are united
in Him. Verily, by knowing
Him one
cuts asunder the fetters of
ignorance (15).
G¦tat¯
pr| mÎf¢mva¢ts¥ßm| åOaÏva
¢Sv|
svIB¥tEx¤ g¥Fm¯ .
¢váÞyWk|
p¢rvE¢¾tar| åOaÏva
dEv|
m¤ÅytE svIpaSW: ¡ 16¡
A¢ts¥ßm|
|
extremely subtle |
svIpaSW:
|
from all attachments |
Realising that
One, that God who is
immanent in all beings,
in a manner more subtle
than the principle of ghee
( in milk), who is
ever blissful and the sole
pervader of
all the worlds, one
is liberated from all attachments
(16).
ex
dEvaE ¢vákmaI mhaÏma
sda jnana| ¶dyE s¢°¢v¾:
.
¶da
mn£xa mnsa{¢Bkl¦çOaE
y etd¯ ¢vѤrm¦taÞtE
Bv¢Ót ¡17¡
¢vákmaI
|
Creator of the universe |
This principle
who created the entire
universe amd permeated
it has the hearts of
all creatures as his permanent
abode
and is determined through the
heart, the intellect and
the
mind. Those who
know this are rendered immortal
(17).
yda{tmÞt°
¢dva n ra¢æO:
n s°cas¢ÅCv ev kEvl:
.
tdXr|
tt¯ s¢vt¤vIrEÎy|
p#åOa c tÞmat¯ p#s¦ta
p¤raN£ ¡18¡
When the darkness
of ignorance is dispelled,
there is no day
or night, no being
or non-being; the pure
Brahman alone
exists. From that imperishable
Reality of adorable effulgence,
the Creator, all the
ancient wisdom is derived
(18).
nWnm¥rÒv|
n ¢tyI·| n mÒyE
p¢rjg#Bt¯ .
n tÞy
p#¢tma A¢Þt yÞy nam
mhïS: ¡19¡
No one can
understand Him above, across
or in the middle.
There is no
likeness of Him. His
name is greeat glory (19).
n
s|d¦SE ¢t¿¢t ãpmÞy
n
cX¤xa
pÜy¢t kànWnm¯ .
¶da
¶¢dÞT| mnsa y
enmEv|
¢vѤrm¦taÞtE Bv¢Ót
¡20¡
s|d¦SE
|
within the range of vision |
¶¢dÞT|
|
located in the heart |
His form is
not within the ken of
our senses. No one can
see Him with
his eyes. Those who realise
Him by intuition
as located
in their heart become immortal
(20).
Ajat
iÏyEv| k¢àì£â:
p#pïtE .
âd#
yt¯ tE d¢XN| m¤K|
tEn
ma| pa¢h ¢nÏym¯
¡21¡
Some, being
afraid (of the trammels
of transmigratory existence),
take refuge
in Thee, who art unborn.
O Rudra, may Thy
benevolent looks protect me
always (21).
ma
nÞtaEkE tnyE ma n
Aay¤¢x
ma naE gaEx¤ ma
n AáEx¤ r£¢rx:
.
v£ran¯
ma naE âd# Ba¢mtaE
vD£hI¢vÝmÓt: sd¢mt¯
Ïva hvamhE ¡ 22¡
O Rudra! Do
not in your anger injure
our children, our life,
grand-children our
cows and horses, or our
heroes. For we
invoke You
always with oblations(22).
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