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Shvetashvatara Upanishad

October 21, 2023

The Shvetashvatara Upanishad (Sanskrit: श्वेताश्वतरोपनिषद् or श्वेताश्वतरोपनिषत् or श्वेताश्वतर उपनिषद्, IAST: Śvetāśvataropaniṣad or Śvetāśvatara Upaniṣad) is an ancient Sanskrit text embedded in the Yajurveda. It is listed as number 14 in the Muktika canon of 108 Upanishads.[1] The Upanishad contains 113 mantras or verses in six chapters.[2]

The Shvetashvatara Upanishad is a 1st-millennium BCE Hindu text. Above: verse 1.1 in the center of the manuscript, surrounded by a bhasya (Sanskrit, Devanagari script).

The Upanishad is one of the 33 Upanishads from Taittiriyas, and associated with the Shvetashvatara tradition within Karakas sakha of the Yajurveda.[3][4] It is a part of the "black" "krishna" Yajurveda, with the term "black" implying "the un-arranged, motley collection" of content in Yajurveda, in contrast to the "white" (well arranged) Yajurveda where Brihadaranyaka Upanishad and Isha Upanishad are embedded.[5]

The chronology of Shvetashvatara Upanishad is contested, but generally accepted to be a late period Upanishadic composition.[4][6] The text includes a closing credit to sage Shvetashvatara, considered the author of the Upanishad. However, scholars believe that while sections of the text shows an individual stamp by its style, verses and other sections were interpolated and expanded over time; the Upanishad as it exists now is the work of more than one author.[3]

The Shvetashvatara Upanishad opens with metaphysical questions about the primal cause of all existence, its origin, its end, and what role, if any, time, nature, necessity, chance, and the spirit had as the primal cause.[7] It then develops its answer, concluding that "the Universal Selfs exists in every individual, it expresses itself in every creature, everything in the world is a projection of it, and that there is Oneness, a unity of Selfs in one and only Self".[4] The text is notable for its discussion of the concept of personal god – Ishvara, and suggesting it to be a path to one's own Highest Self.[3][4] The text is also notable for its multiple mentions of both Rudra and Shiva, along with other Vedic deities, and of crystallization of Shiva as a central theme.[3]

The Shvetashvatara Upanishad is commented by many of its ancient and medieval scholars.[4] It is a foundational text of the philosophy of Shaivism,[8] as well as the Yoga and Vedanta schools of Hinduism.[3] Some 19th century scholars initially suggested that Shvetashvatara Upanishad is sectarian or possibly influenced by Christianity, hypotheses that were disputed, later discarded by scholars.[4]

Etymology Edit

 
Shvetashvatara means "carried on a white horse"

The name "Shvetashvatara" has the compound Sanskrit root Shvetashva (श्वेताश्व, Shvet + ashva), which literally means "white horse" and "drawn by white steeds".[9] Shvetashvatara is a bahuvrihi compound of (Śvetaśva + tara), where tara means "crossing", "carrying beyond".[10] The word Shvetashvatara translates to "the one carrying beyond on white horse" or simply "white mule that carries".[3][4]

The text is sometimes spelled as Svetasvatara Upanishad. It is also known as Shvetashvataropanishad or Svetasvataropanishad, and as Shvetashvataranam Mantropanishad.[4]

In ancient and medieval literature, the text is frequently referred to in the plural, that is as Svetasvataropanishadah.[4] Some metric poetic verses, such as Vakaspatyam simply refer to the text as Shvetashva.

Chronology Edit

The chronology of Shvetashvatara Upanishad, like other Upanishads, is uncertain and contested.[6] The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.[6][11]

Ranade[12] places Shvetashvatara Upanishad's chronological composition in the fourth group of ancient Upanishads, after Katha and Mundaka Upanishads. Deussen states that Shvetashvatara Upanishad refers to and incorporates phrases from the Katha Upanishad, and chronologically followed it.[3]

According to Patrick Olivelle, it was composed after the Brihadaranyaka, Chandogya, Kena and Katha, probably in the last few centuries BCE,[13] showing non-Vedic influences.[13][14]

Flood as well as Gorski state that the Svetasvatara Upanishad was probably composed in the 5th to 4th century BCE,[15] contemporary with the Buddha. Paul Muller-Ortega dates the text between 6th to 5th century BCE.[16] Phillips chronologically lists Shvetashvatara Upanishad after Mandukya Upanishad, but before and about the time the Maitri Upanishad, the first Buddhist Pali and Jaina canonical texts were composed.[6]

Winternitz,[17] suggests that Svetasvatara Upanishad was probably a pre-Buddhistic composition along with Katha, Isha, Mundaka and Prasna Upanishad, but after the first phase of ancient Upanishads that were composed in prose such as Brihadaranyaka, Chandogya, Taittiriya, Aitareya, Kaushitaki and Kena. Winternitz states that Isha was likely composed before post-Buddhist Upanishads such as Maitri and Mandukya.

Some sections of the Shvetashvatara Upanishad are found, almost in its entirety, in chronologically more ancient Sanskrit texts,[18] as attempts to support it's doctrines "with Vedic-proof texts."[19] For example, verses 2.1 through 2.3 are also found in chapter 4.1.1 of Taittiriya Samhita as well as in chapter 6.3.1 of Shatapatha Brahmana, while verses 2.4 and 2.5 are also found as hymns in chapters 5.81 and 10.13 of Rig Veda respectively.[20] Similarly, many verses in chapters 3 through 6 are also found, in nearly identical form in the Samhitas of Rig Veda, Atharva Veda and Yajur Veda.[2]

Structure Edit

The text has six Adhyaya (chapters), each with varying number of verses.[2] The first chapter includes 16 verses, the second has 17, the third chapter contains 21 verses, the fourth is composed of 22, the fifth has 14, while the sixth chapter has 23 verses. The last three verses of the sixth chapter are considered as epilogue. Thus, the Upanishad has 110 main verses and 3 epilogue verses.[21]

The epilogue verse 6.21 is a homage to sage Shvetashvatara for proclaiming Brahman-knowledge to ascetics.[2] This closing credit is structurally notable because of its rarity in ancient Indian texts, as well as for its implication that the four-stage Ashrama system of Hinduism, with ascetic Sannyasa, was an established tradition by the time verse 6.21 of Shvetashvatara Upanishad was composed.[22]

Poetic style Edit

The Shvetashvatara Upanishad has a poetic style and structure.[23] However, unlike other ancient poetic Upanishads, the meter structure of the Shvetashvatara Upanishad varies significantly, is arbitrary and inconsistent within many verses in later chapters, some such as verse 2.17 lack a definite poetic meter entirely,[24] suggesting that the text congealed from the work of several authors over a period of time, or was interpolated and expanded over time.[3] The first chapter is the consistent one, with characteristics that makes it likely to be the work of one author, probably sage Shvetashvatara.[3]

Contents Edit

The Shvetashvatara Upanishad opens with the metaphysical questions about first causes.[2] Scholars have differed somewhat in their translations, with Max Muller translating the questions thus,

The Brahma-students say: Is Brahman the cause? Whence are we born?
Whereby do we live, and whither do we go?
O ye who know Brahman, tell us at whose command we abide, whether in pain or in pleasure.

Should time, or nature, or necessity, or chance,
or the elements be considered as the cause, or he who is called the Purusha?
It cannot be their union either, because that is not self-dependent,[25] and the self also is powerless,
because there is, independent of him, a cause of good and evil.

— Shvetashvatara Upanishad 1.1-1.2, Translated by Max Muller[26]

Paul Deussen translates the opening metaphysical questions of the Upanishad thus,

The teachers of Brahman say: What is the primal cause? What is Brahman?
Wherefrom have we been born? By what do we subsist? and on what are we founded?
By whom regulated, do we have our being, ye wise men? in the changing conditions of joy and sorrow?

Are Time, Nature, Necessity, Chance, Basic matter, the Spirit, the primal cause?
Can the union of these be thought of as the primal cause?
It is not that, however, because the Self exists.
Still the Self also is not powerful enough to create joy and sorrow!

— Shvetashvatara Upanishad 1.1-1.2, Translated by Paul Deussen[7]

The primal cause is within each individual, a power innate – First Adhyāya Edit

The Upanishad asserts, in verse 1.3, there are individuals who by meditation and yoga have realized their innate power of Self, powers that were veiled by their own gunas (innate personality, psychological attributes).[27] Therefore, it is this "power of the Divine Self" (Deva Atman Shakti, देवात्मशक्तिं) within each individual that presides over all the primal causes, including time and self.[28]

God, non-God, the Eternal is within self – First Adhyāya Edit

Verses 1.4 through 1.12 of the Upanishad use Samkhya-style enumeration to state the subject of meditation, for those who seek the knowledge of Self. These verses use a poetic simile for a human being, with the unawakened individual Self described as a resting swan.[29]

The verse 1.5, for example, states, "we meditate on the river whose water consists of five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountainhead is the mind, of course of the five kinds of perceptions.[30] It has five whirlpools, its rapids are the five pains, it has fifty[31] kinds of sufferings, and five branches." Adi Shankara and other scholars have explained, using more ancient Indian texts, what each of these numbers correspond to. For example, the five streams are five receptive organs of a human body,[32] the five waves are the five active organs of a human body,[33] and five rapids are the major health-related life stages.[34]

The subject of meditation, states Shvetashvatara Upanishad, is the knower and the non-knower, the God and non-God, both of which are eternal.[35] The text distinguishes the highest Self from the individual Self,[30] calling the former Isha and Ishvara, and asserting it is this Highest Brahman which is Eternal and where there is the triad - the bhoktri (subject), the bhogya (object), and the preritri (mover).[36] With meditation, when a being fully realizes and possesses this triad within self, he knows Brahman.[35][36] In verse 1.10, the text states the world is composed of the Pradhana which is perishable, and Hara[37] the God that is the imperishable.[30] By meditating on Hara and thus becoming one with God Hara, is the path to moksha (liberation). From meditating on it, states verse 1.11, man journeys unto the third state of existence, first that of blissful universal lordship, then further on to "perfect freedom, the divine alone-ness, the kevalatvam where the individual self is one with the divine self."[30][36]

Self knowledge, self discipline and Atman as the final goal of Upanishad – First Adhyāya Edit

The Shvetashvatara Upanishad, in verses 1.13 to 1.16, states that to know God, look within, know your Atman (Self).[30] It suggests meditating with the help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent churning of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge and ethics is, asserts the Upanishad, the goal of Upanishad.[38]

तिलेषु तैलं दधिनीव सर्पिरापः स्तस्वरणीषु चाग्निः ।
एवमात्माऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसा योऽनुपश्यति ॥ १५ ॥
सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।
आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत्परं तद्ब्रह्मॊपनिषत्परमिति ॥ १६ ॥[39]

As oil in sesame seeds, as butter in milk, as water in Srota,[40] as fire in fuel-sticks,
he finds in his own self that One (Atman), he, who sees him through Satya (truthfulness) and Tapas (austerity). (15)
He sees the all prevading Atman, as butter lying dormant in milk,
rooted in self-knowledge and self-discipline – which is the final goal of the Upanishad, the final goal of Upanishad. (16)

— Shvetashvatara Upanishad 1.15-1.16[38][41]

Yoga as means for self knowledge, self discipline – Second Adhyāya Edit

 
Yoga meditation under shady trees and silent surroundings is recommended in Shvetashvatara Upanishad.

The second Adhyaya of Shvetashvatara Upanishad is a motley collection of themes. It begins with prayer hymns to God Savitr, as the rising sun, the spiritual illuminator and the deity of inspiration and self-discipline.[42][43] Thereafter, the Upanishad discusses Yoga as a means for self-knowledge.

The verses 2.8 and 2.9 describes yoga as state of body and mind, wherein the body is in threefold[44] erect posture, and mind along with all senses are withdrawn into an introspective point within (the heart).[42][43] In this state of yoga, the individual then breathes gently slowly through the nose, states the Upanishad, with any physical motions subdued or the body is still, the mind calm and undistracted.[43][45] Such is the state where the self-reflective meditation starts. The text recommends a place to perform such yoga exercise as follows,

In a clean level spot, free from pebbles, fire and gravel,
Delightful by its sounds, its water and bowers,[46]
Favorable to thought, not offensive to the eye,
In a hidden retreat protected from the wind,
One should practise Yoga.

— Shvetashvatara Upanishad 2.10[42][43]

The Upanishad, in verse 2.13, describes the first benefits of Yoga to be agility, better health, clear face, sweetness of voice, sweet odor, regular body functions, steadiness,[47] and feeling of lightness in one's personality.[42][48] Yoga then leads to the knowledge of the essence of the Self, the nature of the Self.[49]

Atman as personal God (Isha or Rudra) – Third Adhyāya Edit

Verses 3.1 through 3.6 of the Shwetashvatara Upanishad describe the "Atman, Self" as the personal God, as the one and only Lord, that resides within, the origin of all gods, calling it the Isha or Rudra.[24][50] This innermost Self, is stated as under the sway of Māyā or empirical Prakrti.[50] This theme of Eka Deva (one God) – eternal, all prevading and forging the world with his heat – in Svetasvatara Upanishad, is common in more ancient Sanskrit texts such as Rig Veda's hymns 10.72.2 and 10.81.3,[51] Taittiriya Samhita 4.6.2.4, Taittiriya Aranyaka 10.1.3, White Yajur Veda's Vajasaneyi Samhita 17.19,[52] Atharva Veda 13.2.26 and others.[50][53]

Similarly, the verses 3.5 and 3.6 are also found in the more ancient Vajasaneyi Samhita as verses 16.2 and 16.3, in Taittiriya Samhita 4.5.1.1, as well as in chapter 8.5 of the chronologically much later Nilarudra Upanishad.[53][54] These verses symbolically ask Rudra to be graceful and "not hurt any man or any beast".[50][53]

The verses 3.7 through 3.21 of the Upanishad describes Brahman as the highest, the subtlest and the greatest, concealed in all beings, one that encompasses all of the universe, formless, without sorrow, changeless, all prevading, kind (Shiva), one who applies the power of knowledge, the Purusha, one with the whole world as it is, one with the whole world as it has been, one with the whole world as it will be.[53][55] It is the Atman, the Self of all.[55][56]

Brahman as the individual and the highest Self – Fourth Adhyāya Edit

The Shvetashvatara Upanishad, in verses 4.1 through 4.8 states that everything is Brahman, in everything is Deva (God), it is the individual Self and the highest Self.[57] As in other chapters of the Upanishad, several of these verses are also found in more ancient texts; for example, verse 4.3 of the Shvetashvatara Upanishad is identical to hymn 10.8.27 of Atharva Veda. The verses are notable for their grammar, where through numerous poetic phrases, the gender of the highest Self (God), is meticulously and metrically stated as neuter gender, as against the occasional masculine gender that is found in some ancient texts.[58]

The Upanishad states that Brahman is in all Vedic deities, in all women, in all men, in all boys, in all girls, in every old man tottering on a stick, in every bee and bird, in all seasons and all seas.[59] Out of the highest Self, comes the hymns, the Vedic teachings, the past and the future, asserts the Shvetashvatara Upanishad.[57]

The fourth chapter of the Shvetashvatara Upanishad contains the famous metaphorical verse 4.5, that was oft-cited and debated by the scholars of dualistic Samkhya, monist Vedanta and theistic Vedanta schools of Hinduism in ancient and medieval era, for example in Vedanta Sutra's section 1.4.8.[60][61] The metaphor-filled verse is as follows,

There is one unborn being (feminine), red, white and black,
but producing many creatures like herself,
There is one unborn being (masculine) who loves her and stays with her,
there is another unborn being (masculine) who leaves her after loving her.

— Shvetashvatara Upanishad 4.5[59][61]

The metaphor of three colors has been interpreted as the three Gunas,[62] with red symbolizing harmonious purity (Sattva), white as confused passion (Rajas), and black as destructive darkness (Tamas).[61] An alternative interpretation of the three colors is based on an equivalent phrase in chapter 6.2 of Chandogya Upanishad, where the three colors are interpreted to be "fire, water and food".[63] The unborn being with feminine gender is symbolically the Prakrti (nature, matter), while the two masculine beings are Cosmic Self and the Individual Self, the former experiencing delight and staying with Prakrti always, the latter leaves after experiencing the delight of Prakrti.[59] All three are stated in the verse to be "unborn", implying that all three are eternal. The Samkhya school of Hinduism cites this verse for Vedic support of their dualistic doctrine.[61] The Vedanta school, in contrast, cites the same verse but points to the context of the chapter which has already declared that everything, including the feminine (Prakrti) and masculine (Purusha), the individual Self and the cosmic Self, is nothing but Oneness and of a single Brahman.[60]

The verses 4.9 and 4.10 of Shvetashvatara Upanishad state the Māyā doctrine found in many schools of Hinduism. The text asserts that the Prakrti (empirical nature) is Māyā, that the individual Self is caught up by this Māyā (magic, art, creative power),[64] and that the cosmic Self is the Māyin (magician).[59] These verses are notable because these verses are one of the oldest known explicit statement of the Māyā doctrine.[65] The verse 4.10 is also significant because it uses the term Maheswaram (Sanskrit: महेश्वरम्), literally the highest Lord (later epithet for Shiva), for the one who is "Māyā-maker".[59][66] There is scholarly disagreement on what the term Māyā means in Upanishads, particularly verse 4.10 of the Shvetashvatara Upanishad; Dominic Goodall, for example, states that the term generally meant "supernatural power", not "illusion, magic", in the Upanishads, and Māyā contextually means "primal matter" in verse 4.10 of Shvetashvatara.[67]

Rudra and Shiva – Fourth Adhyāya Edit

The Upanishad includes a motley addition of verses 4.11 through 4.22, wherein it repeats – with slight modifications – a flood of ancient Vedic Samhita benedictions and older Upanishadic hymns.[68] In these verses, the Brahman, discussed so far in earlier chapters of the Shvetashvatara Upanishad, is celebrated as Isha, Ishana (personal god) and Rudra.[68] The verses of the fourth chapter use an adjective repeatedly, namely Shiva (literally, kind, benign, blessed) as a designation for Rudra (a fierce, destructive, slaying Vedic deity).[14] This adjective developed into a noun, and the Shvetashvatara Upanishad witnesses the assimilation of the non-Aryan deity Shiva, a central God in later scriptures of Hinduism, into the Vrdic fold.[14] The abridged verses are,

(...) । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४ ॥
घृतात्परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम् । (...) ॥ १६ ॥

(...), the one embracer of the universe, by knowing Him as "kind, benign" (śivam), one attains peace forever. (14)
By knowing as "kind, benign" (śivam) Him, who is hidden in all things, like subtle cream inside fine butter, (...)

— Shvetashvatara Upanishad 4.14, 4.16[59][69]

The benedictions in the fourth chapter of the Shvetashvatara Upanishad praise Rudra, as He who is the origin of gods and one from which gods arise, the one who is lord of all, the one on whom the world is founded, the one who envelops all of universe within Him, the one who creates everything, the one who is inside every living creature, the one with primal knowledge, the one who is eternal and immortal.[70] These benedictions are found, in essentially similar form but different context in more ancient Vedic texts, for example in Rig Veda 1.114.8, 3.62.10 and 10.121.3, Vajasaneyi Samhita 16.16 and 32.2, Brihadaranyaka Upanishad 4.3.32, and elsewhere.[59][70]

The verses of the fourth Adhyaya of the Shvetashvatara Upanishad, with explicit references to Rudra and Shiva, and the text in general, became important to Shaiva Siddhanta,[71][72] and to Shaivism.[73] Scholars[68][14] state that while Rudra is an oft mentioned Vedic deity, the adjective Shiva for him in the Shvetashvatara Upanishad was new, and simply meant "kind, graceful, blessed, blissful". The word "Shiva" is mentioned as an adjective seven times in the Upanishad, in verses 3.5, 4.14, 4.16, 4.18, 5.14, 6.11, 6.18.[68] This is among the earliest mentions of Shiva in ancient Sanskrit literature, and possibly evidence that the name was crystallizing as the proper name of the highest God in Vedic times.[68][73] The Shvetashvatara Upanishad has served the same historic role for Shaivism, as the Bhagavad Gita has served for Vaishnavism.[74]

Brahman is everywhere, knowledge liberates – Fifth Adhyāya Edit

The fifth chapter of the Upanishad shifts back to using the word Brahman, instead of Rudra, and presents a threefold Brahman-Atman, all part of infinite highest Brahman, and contained in Oneness.[75] The first theme is of "default state of ignorance" in human beings, the second is "realized state of knowledge", and third is of elevated eternal omnipresent Brahman that embraces both.[76] The text states that ignorance is perishable and temporary, while knowledge is immortal and permanent.[76][77] Knowledge is deliverance, knowledge liberates, asserts the Upanishad.[76][77][78]

The fifth chapter is notable for the mention of word Kapila in verse 5.2. The interpretation of this verse has long been disputed as either referring to sage Kapila – the founder of atheistic/non-theistic Samkhya school of Hinduism, or simply referring to the color "red".[4][76]

The fifth chapter is also notable for verse 5.10, regarding the genderlessness of the Brahman-Atman (Self), that is present in every being.[75][79] This view expressed in Shvetashvatara Upanishad is also found in Aitareya and Taittiriya Āraṇyakas.[80]

नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।
यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १० ॥

It is not woman, it is not man, nor is it neuter;
whatever body it takes, with that it is joined.

— Shvetashvatara Upanishad 5.10[75][78]

One Deva (God), the self within all beings – Sixth Adhyāya Edit

The sixth chapter of the Shvetashvatara Upanishad opens by acknowledging the existence of two competing theories: of Nature as the primal cause, and Time as the primal cause. Verse 6.1 declares these two theories as "completely wrong".[81] It is Deva (God, Brahman) that is the primal cause, asserts the text, and then proceeds to describe what God is and what is God's nature.[81][82][83] He is the knower, the creator of time, the quality of everything, the Sarva-vidyah (सर्वविद्यः, all knowledge), states Shvetashvatara Upanishad. This God, asserts the text, is one, and is in each human being and in all living creatures.[81] This God is the Self (Atman) veiled inside man, the inmost self inside all living beings, and that the primal cause is within oneself.[82][84][85] The Upanishad, states it as follows (abridged),

 
Swan (Haṁsa, हंस) is the frequently used symbolic term for the Highest Self in Vedic literature, and is used in verses 6.15-6.16 of Shvetashvatara Upanishad to discuss Moksha.[82]

Let us know that highest great lord of lords, the highest deity of deities, the master of masters,
his high power is revealed as manifold, as inherent, acting as force and knowledge.
There is no master of his in the world, no ruler of his, not even a sign of him,
He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.
He is the one God, hidden in all beings, all-pervading, the self within all beings,
watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.
The wise who perceive Him dwelling within their self, to them belongs eternal happiness and serenity, not to others,
He who knows this God as primal cause, through Sāṁkhya (reason, reflection)[86] and Yoga (self-discipline), achieves Mukti (freedom, moksha).

— Shvetashvatara Upanishad 6.7-6.13[81][82]

End of misery and sorrow, the joyful Deva, seeking His refuge for freedom – Sixth Adhyāya Edit

The Upanishad, in verses 6.14 through 6.20 discusses Deva (God), interchangeably with Brahman-Atman, and its importance in achieving moksha (liberation, freedom). The text asserts that Deva is the light of everything, and He is the "one swan" of the universe.[83] It is He who is self-made, the supreme spirit, the quality in everything, the consciousness of conscious, the master of primeval matter and of the spirit (individual Self), the cause of transmigration of the Self, and it is his knowledge that leads to deliverance and release from all sorrow, misery, bondage and fear.[82][85] It is impossible to end sorrow, confusion and consequences of evil, without knowing this joyful, blissful Deva, asserts the sixth chapter of the Shvetashvatara Upanishad.[81][83] It is to this Deva (divine Self)[87] that, states the text, "I go, being desirous of liberation, for refuge and shelter".[83]

Reception Edit

Ancient and medieval Indian scholars left many Bhasya (review, commentary) on Shvetashvatara Upanishad. These include those attributed to Adi Shankara, Vijnanatma, Shankarananda[disambiguation needed] and Narayana Tirtha.[88] However, given the nature of open scholarship in Indian traditions, it is unclear if some of these commentaries are exclusive works of a single author, or are they partially or completely the work of another later scholar.[89] For example, the style, the inconsistencies, the citation method, the colophons in the commentary on Shvetashvatara Upanishad as it survives in modern form, and attributed to Shankara, makes it doubtful that it was written in the surviving form by Shankara. Rather, most scholars[89][90] consider it likely that the Shvetashvatara commentary attributed to Shankara was remodeled and interpolated by one or more later authors.

Chakravarti calls the Shvetashvatara Upanishad as the earliest textual exposition of a systematic philosophy of Shaivism.[91] Flood states that it elevated Rudra to the status of Īśa ("Lord"), a god with cosmological functions such as those later attributed to Shiva.[92]

Epilogue's loving devotion to God debate Edit

The last of three epilogue verses of the Shvetashvatara Upanishad, 6.23, uses the word Bhakti as follows,

यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥[93]

He who has highest Bhakti (love, devotion)[94] of Deva (God),
just like his Deva, so for his Guru (teacher),
To him who is high-minded,
these teachings will be illuminating.

— Shvetashvatara Upanishad 6.23[95][96]

This verse is notable for the use of the word Bhakti, and has been widely cited as among the earliest mentions of "the love of God".[94][97] Scholars[3][4] have debated whether this phrase is authentic or later insertion into the Upanishad, and whether the terms "Bhakti" and "God" meant the same in this ancient text as they do in the modern era Bhakti traditions found in India. Max Muller states that the word Bhakti appears only in one last verse of the epilogue, could have been a later addition and may not be theistic as the word was later used in much later Sandilya Sutras.[98] Grierson as well as Carus note that the first epilogue verse 6.21 is also notable for its use of the word Deva Prasada (देवप्रसाद, grace or gift of God), but add that Deva in the epilogue of the Shvetashvatara Upanishad refers to "pantheistic Brahman" and the closing credit to sage Shvetashvatara in verse 6.21 can mean "gift or grace of his Self".[94]

Samkhya versus Vedanta interpretations debate Edit

Scholars have long debated whether the Shvetashvatara Upanishad follows or opposed the theories of the Samkhya school of Hinduism.[99] The Upanishad, as it develops its arguments, deploys many techniques of counting and enumeration found in Samkhya school, but such enumeration is not exclusive to Samkhya school and is also found in the Samhitas of the Vedas.[99][100]

No doubt there are expressions in this [Shvetashvatara] Upanishad which remind us of technical terms used at a later time in the Samkhya system of philosophy, but of Samkhya doctrines, which I had myself formerly suspected in this Upanishad, I can on closer study find very little.

— Max Muller[99]

Paul Deussen makes a similar conclusion as Max Muller, and states in his review of verse 1.3 of the Shvetashvatara Upanishad,

The individual Self does not comprise Purusha and Prakrti (shakti) which is independent of him together with its gunas (sattvam, rajas, tamas) but it is the God's own power (deva-atman-shakti) which, veiled under its own qualities (svagunah), appears as the Self. – The opposition to the Samkhya doctrines cannot be expressed in more pungent words.

— Paul Deussen[101]

EH Johnston presents another perspective on Samkhya theories and dualistic themes in the Shvetashvatara Upanishad.[102]

Monotheistic, pantheistic or monist text debate Edit

Scholars have also expressed varying views whether Shvetashvatara Upanishad is a monotheistic, pantheistic or monistic text.[3][4][103] Doris Srinivasan[104] states that the Upanishad is a treatise on theism, but it creatively embeds a variety of divine images, an inclusive language that allows "three Vedic definitions for personal deity". The Upanishad includes verses wherein God can be identified with the Supreme (Brahman-Atman, Self) in Vedanta monistic theosophy, verses that support dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where a triune exists as the divine Self (Deva, theistic God), individual Self and nature (Prakrti, matter).[104][105][106] Hiriyanna interprets the text to be introducing "personal theism" in the form of Shiva, with a shift to monotheism but in henotheistic context where the individual is encouraged to discover his own definition and sense of God.[107] Robert Hume interprets the Shvetashvatara Upanishad to be discussing a pantheistic God.[108]

See also Edit

References Edit

  1. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, ISBN 978-8120814691, pages 556-557
  2. ^ a b c d e Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 394–411 with footnotes
  3. ^ a b c d e f g h i j k Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 301-304
  4. ^ a b c d e f g h i j k l Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxii - xlii
  5. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 217-219
  6. ^ a b c d Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, Chapter 1
  7. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 305 with footnote 2
  8. ^ Chakravarti, p. 9.
  9. ^ zvetAzva Sanskrit-English Dictionary, Cologne Sanskrit Digital Lexicon, Germany
  10. ^ tara Sanskrit-English Dictionary, Cologne Sanskrit Digital Lexicon, Germany
  11. ^ Patrick Olivelle (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, ISBN 978-0195124354, Introduction Chapter
  12. ^ RD Ranade, A Constructive Survey of Upanishadic Philosophy, Chapter 1, pages 13-18
  13. ^ a b Olivelle (1996), p. xxxvii.
  14. ^ a b c d M Chakravarti (1995), The Concept of Rudra-Śiva Through the Ages, Motilal Banarsidas, ISBN 978-8120800533, pages 20-23 and Chapter 1
  15. ^ Flood (1996), page 153 places it in the 5th or 4th century BCE; E. F. Gorski, Theology of Religions (2008), p. 97 places it "probably in the late 4th century BCE".
  16. ^ Paul E. Muller-Ortega (1988), The Triadic Heart of Siva, State University of New York Press, ISBN 978-0887067877, page 27
  17. ^ M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass, ISBN 978-8120802643
  18. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 309
  19. ^ Olivelle (1996), p. 252.
  20. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 238-240
  21. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 305-326
  22. ^ Max Muller, The Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 266-267
  23. ^ "Shvetashvatara Upanishad". San.beck.org. Retrieved 2013-10-14.
  24. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 311
  25. ^ Max Muller clarifies the meaning to be, "union presupposes uniter", see footnote 2, page 232
  26. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 231-232
  27. ^ Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 394
  28. ^ Max Muller, The Shvetashvatara Upanishad, Oxford University Press, page 232 verse 3 with footnotes
  29. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 307 verse 1.6 with footnote 2
  30. ^ a b c d e Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 395-396 with footnotes
  31. ^ Hume translates this as five instead of fifty, see Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 395 with footnotes
  32. ^ eyes, ears, nose, mouth and skin; see Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 234 footnote 1
  33. ^ hands, legs, excretory organs, sexual organs and speech organs; see Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 234 footnote 1
  34. ^ developing in the womb, being born, growing old, growing seriously ill, and dying; see Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 234 footnote 1
  35. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 307 verse 1.8-1.9
  36. ^ a b c Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 235-236 with footnotes
  37. ^ synonym for Rudra, Shiva, and means "one who removes ignorance", the verse explains Hara as manifestation of the Brahman, Highest Self; see Max Muller, page 235 footnote 10
  38. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 308
  39. ^ Shvetashvatara Upanishad 1.15-1.16 Wikisource
  40. ^ dry riverbeds which if dug reveal water
  41. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 237
  42. ^ a b c d Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 397-398 with footnotes
  43. ^ a b c d Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 238-241
  44. ^ head, neck and chest/spinal cord
  45. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 310-311
  46. ^ shady, leafy place in a garden, retreat or woods
  47. ^ some manuscripts have a slightly different spelling, and the alternative meaning therein is "absence of greediness"
  48. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 310
  49. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 242-243
  50. ^ a b c d Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 244-245 with footnotes
  51. ^ For example, compare:
    Rig Veda: विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सं बाहुभ्यां धमति सं पतत्रैर्द्यावाभूमी जनयन्देव एकः ॥१०.८१.३॥ Rig Veda 10.81 Wikisource
    Shvetashvatara Upanishad:विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सम्बाहुभ्यां धमति सम्पतत्रैर्द्यावाभूमी जनयन्देव एकः ॥तृतीयोऽध्यायः, ३॥ Shvetashvatara Upanishad Wikisource
  52. ^ Ralph Griffith, verse 19, The texts of the White Yajur Veda, page 151
  53. ^ a b c d Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 400-402 with footnotes
  54. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 312 with footnotes 2 and 3; for Vajasaneyi Samhita, see Ralph Griffith translation of Yaj. Sam. Book Sixteenth
  55. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 312-314
  56. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 245-248 with footnotes
  57. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 315-318
  58. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 250 with footnote 1
  59. ^ a b c d e f g Robert Hume (1921), Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 402-406 with footnotes
  60. ^ a b The Vedanta Sutras, commentary by Sankaracharya George Thibaut (Translator), see Pada IV, Adhik. II
  61. ^ a b c d Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 250 with footnote 2
  62. ^ qualities, psychological, personality attributes
  63. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 315 with footnote 4
  64. ^ Older translations such as by Deussen translate Maya as "magic", as "art" by Max Muller; a more recent translation by Dominic Goodall translates Maya as "creative power", as does N.V. Isaeva; see Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, page 195; Natalia Isaeva (1995), From Early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, and Abhinavagupta, SUNY Press, ISBN 978-0791424490, page 26
  65. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 316 preface to verses 9-10
  66. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 317
  67. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, page xliv with note 12
  68. ^ a b c d e Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 302
  69. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, pages 195-197
  70. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 317-319
  71. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, page xix
  72. ^ Hilko W Schomerus (2000), Śaiva Siddhānta: An Indian School of Mystical Thought, Motilal Banarsidass, ISBN 978-8120815698, pages 150-153
  73. ^ a b R G Bhandarkar (2001), Vaisnavism, Saivism and Minor Religious Systems, Routledge, ISBN 978-8121509992, pages 106-111
  74. ^ Klaus Klostermaier (2007), Hinduism: A Beginner's Guide, ISBN 978-1851685387, Chapter 7
  75. ^ a b c Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 255-259 with footnotes
  76. ^ a b c d Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 319-322 with footnotes
  77. ^ a b Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, pages 197-198
  78. ^ a b Robert Hume, Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 406-408 with footnotes
  79. ^ Hilko W Schomerus (2000), Śaiva Siddhānta: An Indian School of Mystical Thought, Motilal Banarsidass, ISBN 978-8120815698, pages 151
  80. ^ BD Dhawan (1988), Mysticism and Symbolism in Aitareya and Taittiriya Āraṇyakas, ISBN 978-8121200943, pages 73-74
  81. ^ a b c d e Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 322-326 with footnotes
  82. ^ a b c d e Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 260-267 with footnotes
  83. ^ a b c d Robert Hume, Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 408-411 with footnotes
  84. ^ A Gough, The philosophy of the Upanishads and ancient Indian metaphysics, Shvetashvatara Upanishad, Trubner Oriental Series, page 231
  85. ^ a b Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, pages 201-202
  86. ^ saMkhyA Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon
  87. ^ A Gough, The philosophy of the Upanishads and ancient Indian metaphysics, Shvetashvatara Upanishad, Trubner Oriental Series, page 232
  88. ^ Svetasvatara Upanishad with Shankara and Three Bhasyas (Sanskrit) VG Apte (1927), Granth 17, Archived by Ananda Ashrama India, pages 1-65
  89. ^ a b Paul Hacker (1995), Philology and Confrontation: Paul Hacker on Traditional and Modern Vedanta, Editor: Wilhelm Halbfass, State University of New York Press, ISBN 978-0791425817, pages 50-51 and chapter 3
  90. ^ GC Pande (2011), Life and Thought of Śaṅkarācārya, Motilal Banarsidass, ISBN 978-8120811041, page 107
  91. ^ For Śvetāśvatara Upanishad as a systematic philosophy of Shaivism see: Chakravarti, p. 9
  92. ^ "... a theology which elevates Rudra to the status of supreme being, the Lord (Sanskrit: Īśa) who is transcendent yet also has cosmological functions, as does Śiva in later traditions." Flood (1996), p. 153.
  93. ^ Shvetashvatara Upanishad 6.23 Wikisource
  94. ^ a b c Paul Carus, The Monist at Google Books, pages 514-515
  95. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 326
  96. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 267
  97. ^ WN Brown (1970), Man in the Universe: Some Continuities in Indian Thought, University of California Press, ISBN 978-0520017498, pages 38-39
  98. ^ Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxiv and xxxvii
  99. ^ a b c Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxiv - xxxv
  100. ^ A Gough, The philosophy of the Upanishads and ancient Indian metaphysics, Shvetashvatara Upanishad, Trubner Oriental Series, page 212
  101. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 305 footnote 3
  102. ^ EH Johnston (1930), Some Samkhya and Yoga conceptions in the SVetasvatara-Upanisad, JRAS, Vol. 30, pages 855-878
  103. ^ A Kunst, Some notes on the interpretation of the Ṥvetāṥvatara Upaniṣad, Bulletin of the School of Oriental and African Studies, Vol. 31, Issue 02, June 1968, pages 309-314; doi:10.1017/S0041977X00146531
  104. ^ a b D Srinivasan (1997), Many Heads, Arms, and Eyes, Brill, ISBN 978-9004107588, pages 96-97 and Chapter 9
  105. ^ Lee Siegel, Commentary: Theism in Indian Thought, Philosophy East and West, Vol. 28, No. 4 (Oct., 1978), pages 419-423
  106. ^ R Tsuchida (1985), Some Remarks on the Text of the Svetasvatara-Upanisad, Journal of Indian and Buddhist Studies (印度學佛教學研究), Vol. 34, No. 1, pages 460-468, Quote: "The Svetasvatara-Upanisad occupies a highly unique position among Vedic Upanisads as a testimony of the meditative and monistic Rudra-cult combined with Samkhya-Yoga doctrines."
  107. ^ M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813304, pages 32-36
  108. ^ Robert Hume, Shvetashvatara Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 399, 403

Sources Edit

  • Chakravati, Mahadev (1994). The Concept of Rudra-Śiva Through The Ages. Delhi: Motilal Banarsidass. ISBN 81-208-0053-2. (Second Revised Edition; Reprint, Delhi, 2002).
  • Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 978-0521438780.
  • Olivelle, Patrick (1998), The Early Upanishads, Oxford University Press

External links Edit

 
Sanskrit Wikisource has original text related to this article:
Shvetashvatara Upanishad (Sanskrit)
  • Shvetashvatara Upanishad Robert Hume (Translator), Oxford University Press
  • Svetasvatara Upanishad Max Muller (Translator), Oxford University Press
  • Shvetashvatara Upanishad Archibald Gough (Translator), Trubner Oriental Series
  • Shvetashvatara Upanishad Nikhilananda (Translator)
  • Shvetashvatara Upanishad Another archive in Sanskrit
  • Some remarks on Shvetashvatara Upanishad Ryutaro Tsuchida (1986), Tokyo University, Journal of Indian and Buddhist Studies
  • German translation of Svetasvatara Upanishad: Die Śvetāśvatara-Upaniṣad, eine kritische Ausgabe, mit einer Uebersetzung und einer Uebersicht über ihre Lehren von Richard Hauschild, AKM Bd. 17, No. 3, Leipzig : F. A. Brockhaus, OCLC 459808660
  • (in English)   Svetasvatara Upanishad public domain audiobook at LibriVox

October 21, 2023
shvetashvatara, upanishad, sanskrit, वतर, पन, षद, वतर, पन, षत, वतर, उपन, षद, iast, Śvetāśvataropaniṣad, Śvetāśvatara, upaniṣad, ancient, sanskrit, text, embedded, yajurveda, listed, number, muktika, canon, upanishads, upanishad, contains, mantras, verses, chap. The Shvetashvatara Upanishad Sanskrit श व त श वतर पन षद or श व त श वतर पन षत or श व त श वतर उपन षद IAST Svetasvataropaniṣad or Svetasvatara Upaniṣad is an ancient Sanskrit text embedded in the Yajurveda It is listed as number 14 in the Muktika canon of 108 Upanishads 1 The Upanishad contains 113 mantras or verses in six chapters 2 The Shvetashvatara Upanishad is a 1st millennium BCE Hindu text Above verse 1 1 in the center of the manuscript surrounded by a bhasya Sanskrit Devanagari script The Upanishad is one of the 33 Upanishads from Taittiriyas and associated with the Shvetashvatara tradition within Karakas sakha of the Yajurveda 3 4 It is a part of the black krishna Yajurveda with the term black implying the un arranged motley collection of content in Yajurveda in contrast to the white well arranged Yajurveda where Brihadaranyaka Upanishad and Isha Upanishad are embedded 5 The chronology of Shvetashvatara Upanishad is contested but generally accepted to be a late period Upanishadic composition 4 6 The text includes a closing credit to sage Shvetashvatara considered the author of the Upanishad However scholars believe that while sections of the text shows an individual stamp by its style verses and other sections were interpolated and expanded over time the Upanishad as it exists now is the work of more than one author 3 The Shvetashvatara Upanishad opens with metaphysical questions about the primal cause of all existence its origin its end and what role if any time nature necessity chance and the spirit had as the primal cause 7 It then develops its answer concluding that the Universal Selfs exists in every individual it expresses itself in every creature everything in the world is a projection of it and that there is Oneness a unity of Selfs in one and only Self 4 The text is notable for its discussion of the concept of personal god Ishvara and suggesting it to be a path to one s own Highest Self 3 4 The text is also notable for its multiple mentions of both Rudra and Shiva along with other Vedic deities and of crystallization of Shiva as a central theme 3 The Shvetashvatara Upanishad is commented by many of its ancient and medieval scholars 4 It is a foundational text of the philosophy of Shaivism 8 as well as the Yoga and Vedanta schools of Hinduism 3 Some 19th century scholars initially suggested that Shvetashvatara Upanishad is sectarian or possibly influenced by Christianity hypotheses that were disputed later discarded by scholars 4 Contents 1 Etymology 2 Chronology 3 Structure 3 1 Poetic style 4 Contents 4 1 The primal cause is within each individual a power innate First Adhyaya 4 2 God non God the Eternal is within self First Adhyaya 4 3 Self knowledge self discipline and Atman as the final goal of Upanishad First Adhyaya 4 4 Yoga as means for self knowledge self discipline Second Adhyaya 4 5 Atman as personal God Isha or Rudra Third Adhyaya 4 6 Brahman as the individual and the highest Self Fourth Adhyaya 4 7 Rudra and Shiva Fourth Adhyaya 4 8 Brahman is everywhere knowledge liberates Fifth Adhyaya 4 9 One Deva God the self within all beings Sixth Adhyaya 4 10 End of misery and sorrow the joyful Deva seeking His refuge for freedom Sixth Adhyaya 5 Reception 5 1 Epilogue s loving devotion to God debate 5 2 Samkhya versus Vedanta interpretations debate 5 3 Monotheistic pantheistic or monist text debate 6 See also 7 References 8 Sources 9 External linksEtymology Edit nbsp Shvetashvatara means carried on a white horse The name Shvetashvatara has the compound Sanskrit root Shvetashva श व त श व Shvet ashva which literally means white horse and drawn by white steeds 9 Shvetashvatara is a bahuvrihi compound of Svetasva tara where tara means crossing carrying beyond 10 The word Shvetashvatara translates to the one carrying beyond on white horse or simply white mule that carries 3 4 The text is sometimes spelled as Svetasvatara Upanishad It is also known as Shvetashvataropanishad or Svetasvataropanishad and as Shvetashvataranam Mantropanishad 4 In ancient and medieval literature the text is frequently referred to in the plural that is as Svetasvataropanishadah 4 Some metric poetic verses such as Vakaspatyam simply refer to the text as Shvetashva Chronology EditThe chronology of Shvetashvatara Upanishad like other Upanishads is uncertain and contested 6 The chronology is difficult to resolve because all opinions rest on scanty evidence an analysis of archaism style and repetitions across texts driven by assumptions about likely evolution of ideas and on presumptions about which philosophy might have influenced which other Indian philosophies 6 11 Ranade 12 places Shvetashvatara Upanishad s chronological composition in the fourth group of ancient Upanishads after Katha and Mundaka Upanishads Deussen states that Shvetashvatara Upanishad refers to and incorporates phrases from the Katha Upanishad and chronologically followed it 3 According to Patrick Olivelle it was composed after the Brihadaranyaka Chandogya Kena and Katha probably in the last few centuries BCE 13 showing non Vedic influences 13 14 Flood as well as Gorski state that the Svetasvatara Upanishad was probably composed in the 5th to 4th century BCE 15 contemporary with the Buddha Paul Muller Ortega dates the text between 6th to 5th century BCE 16 Phillips chronologically lists Shvetashvatara Upanishad after Mandukya Upanishad but before and about the time the Maitri Upanishad the first Buddhist Pali and Jaina canonical texts were composed 6 Winternitz 17 suggests that Svetasvatara Upanishad was probably a pre Buddhistic composition along with Katha Isha Mundaka and Prasna Upanishad but after the first phase of ancient Upanishads that were composed in prose such as Brihadaranyaka Chandogya Taittiriya Aitareya Kaushitaki and Kena Winternitz states that Isha was likely composed before post Buddhist Upanishads such as Maitri and Mandukya Some sections of the Shvetashvatara Upanishad are found almost in its entirety in chronologically more ancient Sanskrit texts 18 as attempts to support it s doctrines with Vedic proof texts 19 For example verses 2 1 through 2 3 are also found in chapter 4 1 1 of Taittiriya Samhita as well as in chapter 6 3 1 of Shatapatha Brahmana while verses 2 4 and 2 5 are also found as hymns in chapters 5 81 and 10 13 of Rig Veda respectively 20 Similarly many verses in chapters 3 through 6 are also found in nearly identical form in the Samhitas of Rig Veda Atharva Veda and Yajur Veda 2 Structure EditThe text has six Adhyaya chapters each with varying number of verses 2 The first chapter includes 16 verses the second has 17 the third chapter contains 21 verses the fourth is composed of 22 the fifth has 14 while the sixth chapter has 23 verses The last three verses of the sixth chapter are considered as epilogue Thus the Upanishad has 110 main verses and 3 epilogue verses 21 The epilogue verse 6 21 is a homage to sage Shvetashvatara for proclaiming Brahman knowledge to ascetics 2 This closing credit is structurally notable because of its rarity in ancient Indian texts as well as for its implication that the four stage Ashrama system of Hinduism with ascetic Sannyasa was an established tradition by the time verse 6 21 of Shvetashvatara Upanishad was composed 22 Poetic style Edit The Shvetashvatara Upanishad has a poetic style and structure 23 However unlike other ancient poetic Upanishads the meter structure of the Shvetashvatara Upanishad varies significantly is arbitrary and inconsistent within many verses in later chapters some such as verse 2 17 lack a definite poetic meter entirely 24 suggesting that the text congealed from the work of several authors over a period of time or was interpolated and expanded over time 3 The first chapter is the consistent one with characteristics that makes it likely to be the work of one author probably sage Shvetashvatara 3 Contents EditThe Shvetashvatara Upanishad opens with the metaphysical questions about first causes 2 Scholars have differed somewhat in their translations with Max Muller translating the questions thus The Brahma students say Is Brahman the cause Whence are we born Whereby do we live and whither do we go O ye who know Brahman tell us at whose command we abide whether in pain or in pleasure Should time or nature or necessity or chance or the elements be considered as the cause or he who is called the Purusha It cannot be their union either because that is not self dependent 25 and the self also is powerless because there is independent of him a cause of good and evil Shvetashvatara Upanishad 1 1 1 2 Translated by Max Muller 26 Paul Deussen translates the opening metaphysical questions of the Upanishad thus The teachers of Brahman say What is the primal cause What is Brahman Wherefrom have we been born By what do we subsist and on what are we founded By whom regulated do we have our being ye wise men in the changing conditions of joy and sorrow Are Time Nature Necessity Chance Basic matter the Spirit the primal cause Can the union of these be thought of as the primal cause It is not that however because the Self exists Still the Self also is not powerful enough to create joy and sorrow Shvetashvatara Upanishad 1 1 1 2 Translated by Paul Deussen 7 The primal cause is within each individual a power innate First Adhyaya Edit The Upanishad asserts in verse 1 3 there are individuals who by meditation and yoga have realized their innate power of Self powers that were veiled by their own gunas innate personality psychological attributes 27 Therefore it is this power of the Divine Self Deva Atman Shakti द व त मशक त within each individual that presides over all the primal causes including time and self 28 God non God the Eternal is within self First Adhyaya Edit Verses 1 4 through 1 12 of the Upanishad use Samkhya style enumeration to state the subject of meditation for those who seek the knowledge of Self These verses use a poetic simile for a human being with the unawakened individual Self described as a resting swan 29 The verse 1 5 for example states we meditate on the river whose water consists of five streams which is wild and winding with its five springs whose waves are the five vital breaths whose fountainhead is the mind of course of the five kinds of perceptions 30 It has five whirlpools its rapids are the five pains it has fifty 31 kinds of sufferings and five branches Adi Shankara and other scholars have explained using more ancient Indian texts what each of these numbers correspond to For example the five streams are five receptive organs of a human body 32 the five waves are the five active organs of a human body 33 and five rapids are the major health related life stages 34 The subject of meditation states Shvetashvatara Upanishad is the knower and the non knower the God and non God both of which are eternal 35 The text distinguishes the highest Self from the individual Self 30 calling the former Isha and Ishvara and asserting it is this Highest Brahman which is Eternal and where there is the triad the bhoktri subject the bhogya object and the preritri mover 36 With meditation when a being fully realizes and possesses this triad within self he knows Brahman 35 36 In verse 1 10 the text states the world is composed of the Pradhana which is perishable and Hara 37 the God that is the imperishable 30 By meditating on Hara and thus becoming one with God Hara is the path to moksha liberation From meditating on it states verse 1 11 man journeys unto the third state of existence first that of blissful universal lordship then further on to perfect freedom the divine alone ness the kevalatvam where the individual self is one with the divine self 30 36 Self knowledge self discipline and Atman as the final goal of Upanishad First Adhyaya Edit The Shvetashvatara Upanishad in verses 1 13 to 1 16 states that to know God look within know your Atman Self 30 It suggests meditating with the help of syllable Om where one s perishable body is like one fuel stick and the syllable Om is the second fuel stick which with discipline and diligent churning of the sticks unleashes the concealed fire of thought and awareness within Such knowledge and ethics is asserts the Upanishad the goal of Upanishad 38 त ल ष त ल दध न व सर प र प स तस वरण ष च ग न एवम त म ऽत मन ग ह यत ऽस सत य न न तपस य ऽन पश यत १५ सर वव य प नम त म न क ष र सर प र व र प तम आत मव द य तप म ल तद ब रह म पन षत पर तद ब रह म पन षत परम त १६ 39 As oil in sesame seeds as butter in milk as water in Srota 40 as fire in fuel sticks he finds in his own self that One Atman he who sees him through Satya truthfulness and Tapas austerity 15 He sees the all prevading Atman as butter lying dormant in milk rooted in self knowledge and self discipline which is the final goal of the Upanishad the final goal of Upanishad 16 Shvetashvatara Upanishad 1 15 1 16 38 41 Yoga as means for self knowledge self discipline Second Adhyaya Edit nbsp Yoga meditation under shady trees and silent surroundings is recommended in Shvetashvatara Upanishad The second Adhyaya of Shvetashvatara Upanishad is a motley collection of themes It begins with prayer hymns to God Savitr as the rising sun the spiritual illuminator and the deity of inspiration and self discipline 42 43 Thereafter the Upanishad discusses Yoga as a means for self knowledge The verses 2 8 and 2 9 describes yoga as state of body and mind wherein the body is in threefold 44 erect posture and mind along with all senses are withdrawn into an introspective point within the heart 42 43 In this state of yoga the individual then breathes gently slowly through the nose states the Upanishad with any physical motions subdued or the body is still the mind calm and undistracted 43 45 Such is the state where the self reflective meditation starts The text recommends a place to perform such yoga exercise as follows In a clean level spot free from pebbles fire and gravel Delightful by its sounds its water and bowers 46 Favorable to thought not offensive to the eye In a hidden retreat protected from the wind One should practise Yoga Shvetashvatara Upanishad 2 10 42 43 The Upanishad in verse 2 13 describes the first benefits of Yoga to be agility better health clear face sweetness of voice sweet odor regular body functions steadiness 47 and feeling of lightness in one s personality 42 48 Yoga then leads to the knowledge of the essence of the Self the nature of the Self 49 Atman as personal God Isha or Rudra Third Adhyaya Edit Verses 3 1 through 3 6 of the Shwetashvatara Upanishad describe the Atman Self as the personal God as the one and only Lord that resides within the origin of all gods calling it the Isha or Rudra 24 50 This innermost Self is stated as under the sway of Maya or empirical Prakrti 50 This theme of Eka Deva one God eternal all prevading and forging the world with his heat in Svetasvatara Upanishad is common in more ancient Sanskrit texts such as Rig Veda s hymns 10 72 2 and 10 81 3 51 Taittiriya Samhita 4 6 2 4 Taittiriya Aranyaka 10 1 3 White Yajur Veda s Vajasaneyi Samhita 17 19 52 Atharva Veda 13 2 26 and others 50 53 Similarly the verses 3 5 and 3 6 are also found in the more ancient Vajasaneyi Samhita as verses 16 2 and 16 3 in Taittiriya Samhita 4 5 1 1 as well as in chapter 8 5 of the chronologically much later Nilarudra Upanishad 53 54 These verses symbolically ask Rudra to be graceful and not hurt any man or any beast 50 53 The verses 3 7 through 3 21 of the Upanishad describes Brahman as the highest the subtlest and the greatest concealed in all beings one that encompasses all of the universe formless without sorrow changeless all prevading kind Shiva one who applies the power of knowledge the Purusha one with the whole world as it is one with the whole world as it has been one with the whole world as it will be 53 55 It is the Atman the Self of all 55 56 Brahman as the individual and the highest Self Fourth Adhyaya Edit The Shvetashvatara Upanishad in verses 4 1 through 4 8 states that everything is Brahman in everything is Deva God it is the individual Self and the highest Self 57 As in other chapters of the Upanishad several of these verses are also found in more ancient texts for example verse 4 3 of the Shvetashvatara Upanishad is identical to hymn 10 8 27 of Atharva Veda The verses are notable for their grammar where through numerous poetic phrases the gender of the highest Self God is meticulously and metrically stated as neuter gender as against the occasional masculine gender that is found in some ancient texts 58 The Upanishad states that Brahman is in all Vedic deities in all women in all men in all boys in all girls in every old man tottering on a stick in every bee and bird in all seasons and all seas 59 Out of the highest Self comes the hymns the Vedic teachings the past and the future asserts the Shvetashvatara Upanishad 57 The fourth chapter of the Shvetashvatara Upanishad contains the famous metaphorical verse 4 5 that was oft cited and debated by the scholars of dualistic Samkhya monist Vedanta and theistic Vedanta schools of Hinduism in ancient and medieval era for example in Vedanta Sutra s section 1 4 8 60 61 The metaphor filled verse is as follows There is one unborn being feminine red white and black but producing many creatures like herself There is one unborn being masculine who loves her and stays with her there is another unborn being masculine who leaves her after loving her Shvetashvatara Upanishad 4 5 59 61 The metaphor of three colors has been interpreted as the three Gunas 62 with red symbolizing harmonious purity Sattva white as confused passion Rajas and black as destructive darkness Tamas 61 An alternative interpretation of the three colors is based on an equivalent phrase in chapter 6 2 of Chandogya Upanishad where the three colors are interpreted to be fire water and food 63 The unborn being with feminine gender is symbolically the Prakrti nature matter while the two masculine beings are Cosmic Self and the Individual Self the former experiencing delight and staying with Prakrti always the latter leaves after experiencing the delight of Prakrti 59 All three are stated in the verse to be unborn implying that all three are eternal The Samkhya school of Hinduism cites this verse for Vedic support of their dualistic doctrine 61 The Vedanta school in contrast cites the same verse but points to the context of the chapter which has already declared that everything including the feminine Prakrti and masculine Purusha the individual Self and the cosmic Self is nothing but Oneness and of a single Brahman 60 The verses 4 9 and 4 10 of Shvetashvatara Upanishad state the Maya doctrine found in many schools of Hinduism The text asserts that the Prakrti empirical nature is Maya that the individual Self is caught up by this Maya magic art creative power 64 and that the cosmic Self is the Mayin magician 59 These verses are notable because these verses are one of the oldest known explicit statement of the Maya doctrine 65 The verse 4 10 is also significant because it uses the term Maheswaram Sanskrit मह श वरम literally the highest Lord later epithet for Shiva for the one who is Maya maker 59 66 There is scholarly disagreement on what the term Maya means in Upanishads particularly verse 4 10 of the Shvetashvatara Upanishad Dominic Goodall for example states that the term generally meant supernatural power not illusion magic in the Upanishads and Maya contextually means primal matter in verse 4 10 of Shvetashvatara 67 Rudra and Shiva Fourth Adhyaya Edit The Upanishad includes a motley addition of verses 4 11 through 4 22 wherein it repeats with slight modifications a flood of ancient Vedic Samhita benedictions and older Upanishadic hymns 68 In these verses the Brahman discussed so far in earlier chapters of the Shvetashvatara Upanishad is celebrated as Isha Ishana personal god and Rudra 68 The verses of the fourth chapter use an adjective repeatedly namely Shiva literally kind benign blessed as a designation for Rudra a fierce destructive slaying Vedic deity 14 This adjective developed into a noun and the Shvetashvatara Upanishad witnesses the assimilation of the non Aryan deity Shiva a central God in later scriptures of Hinduism into the Vrdic fold 14 The abridged verses are व श वस य क पर व ष ट त र ज ञ त व श व श न त मत यन तम त १४ घ त त पर मण डम व त स क ष म ज ञ त व श व सर वभ त ष ग ढम १६ the one embracer of the universe by knowing Him as kind benign sivam one attains peace forever 14 By knowing as kind benign sivam Him who is hidden in all things like subtle cream inside fine butter Shvetashvatara Upanishad 4 14 4 16 59 69 The benedictions in the fourth chapter of the Shvetashvatara Upanishad praise Rudra as He who is the origin of gods and one from which gods arise the one who is lord of all the one on whom the world is founded the one who envelops all of universe within Him the one who creates everything the one who is inside every living creature the one with primal knowledge the one who is eternal and immortal 70 These benedictions are found in essentially similar form but different context in more ancient Vedic texts for example in Rig Veda 1 114 8 3 62 10 and 10 121 3 Vajasaneyi Samhita 16 16 and 32 2 Brihadaranyaka Upanishad 4 3 32 and elsewhere 59 70 The verses of the fourth Adhyaya of the Shvetashvatara Upanishad with explicit references to Rudra and Shiva and the text in general became important to Shaiva Siddhanta 71 72 and to Shaivism 73 Scholars 68 14 state that while Rudra is an oft mentioned Vedic deity the adjective Shiva for him in the Shvetashvatara Upanishad was new and simply meant kind graceful blessed blissful The word Shiva is mentioned as an adjective seven times in the Upanishad in verses 3 5 4 14 4 16 4 18 5 14 6 11 6 18 68 This is among the earliest mentions of Shiva in ancient Sanskrit literature and possibly evidence that the name was crystallizing as the proper name of the highest God in Vedic times 68 73 The Shvetashvatara Upanishad has served the same historic role for Shaivism as the Bhagavad Gita has served for Vaishnavism 74 Brahman is everywhere knowledge liberates Fifth Adhyaya Edit The fifth chapter of the Upanishad shifts back to using the word Brahman instead of Rudra and presents a threefold Brahman Atman all part of infinite highest Brahman and contained in Oneness 75 The first theme is of default state of ignorance in human beings the second is realized state of knowledge and third is of elevated eternal omnipresent Brahman that embraces both 76 The text states that ignorance is perishable and temporary while knowledge is immortal and permanent 76 77 Knowledge is deliverance knowledge liberates asserts the Upanishad 76 77 78 The fifth chapter is notable for the mention of word Kapila in verse 5 2 The interpretation of this verse has long been disputed as either referring to sage Kapila the founder of atheistic non theistic Samkhya school of Hinduism or simply referring to the color red 4 76 The fifth chapter is also notable for verse 5 10 regarding the genderlessness of the Brahman Atman Self that is present in every being 75 79 This view expressed in Shvetashvatara Upanishad is also found in Aitareya and Taittiriya Araṇyakas 80 न व स त र न प म न ष न च व य नप सक यद यच छर रम दत त त न त न स य ज यत १० It is not woman it is not man nor is it neuter whatever body it takes with that it is joined Shvetashvatara Upanishad 5 10 75 78 One Deva God the self within all beings Sixth Adhyaya Edit The sixth chapter of the Shvetashvatara Upanishad opens by acknowledging the existence of two competing theories of Nature as the primal cause and Time as the primal cause Verse 6 1 declares these two theories as completely wrong 81 It is Deva God Brahman that is the primal cause asserts the text and then proceeds to describe what God is and what is God s nature 81 82 83 He is the knower the creator of time the quality of everything the Sarva vidyah सर वव द य all knowledge states Shvetashvatara Upanishad This God asserts the text is one and is in each human being and in all living creatures 81 This God is the Self Atman veiled inside man the inmost self inside all living beings and that the primal cause is within oneself 82 84 85 The Upanishad states it as follows abridged nbsp Swan Haṁsa ह स is the frequently used symbolic term for the Highest Self in Vedic literature and is used in verses 6 15 6 16 of Shvetashvatara Upanishad to discuss Moksha 82 Let us know that highest great lord of lords the highest deity of deities the master of masters his high power is revealed as manifold as inherent acting as force and knowledge There is no master of his in the world no ruler of his not even a sign of him He is the cause the lord of the lords of the organs and there is of him neither parent nor lord He is the one God hidden in all beings all pervading the self within all beings watching over all works dwelling in all beings the witness the perceiver the only one free from qualities The wise who perceive Him dwelling within their self to them belongs eternal happiness and serenity not to others He who knows this God as primal cause through Saṁkhya reason reflection 86 and Yoga self discipline achieves Mukti freedom moksha Shvetashvatara Upanishad 6 7 6 13 81 82 End of misery and sorrow the joyful Deva seeking His refuge for freedom Sixth Adhyaya Edit The Upanishad in verses 6 14 through 6 20 discusses Deva God interchangeably with Brahman Atman and its importance in achieving moksha liberation freedom The text asserts that Deva is the light of everything and He is the one swan of the universe 83 It is He who is self made the supreme spirit the quality in everything the consciousness of conscious the master of primeval matter and of the spirit individual Self the cause of transmigration of the Self and it is his knowledge that leads to deliverance and release from all sorrow misery bondage and fear 82 85 It is impossible to end sorrow confusion and consequences of evil without knowing this joyful blissful Deva asserts the sixth chapter of the Shvetashvatara Upanishad 81 83 It is to this Deva divine Self 87 that states the text I go being desirous of liberation for refuge and shelter 83 Reception EditAncient and medieval Indian scholars left many Bhasya review commentary on Shvetashvatara Upanishad These include those attributed to Adi Shankara Vijnanatma Shankarananda disambiguation needed and Narayana Tirtha 88 However given the nature of open scholarship in Indian traditions it is unclear if some of these commentaries are exclusive works of a single author or are they partially or completely the work of another later scholar 89 For example the style the inconsistencies the citation method the colophons in the commentary on Shvetashvatara Upanishad as it survives in modern form and attributed to Shankara makes it doubtful that it was written in the surviving form by Shankara Rather most scholars 89 90 consider it likely that the Shvetashvatara commentary attributed to Shankara was remodeled and interpolated by one or more later authors Chakravarti calls the Shvetashvatara Upanishad as the earliest textual exposition of a systematic philosophy of Shaivism 91 Flood states that it elevated Rudra to the status of isa Lord a god with cosmological functions such as those later attributed to Shiva 92 Epilogue s loving devotion to God debate Edit The last of three epilogue verses of the Shvetashvatara Upanishad 6 23 uses the word Bhakti as follows यस य द व पर भक त यथ द व तथ ग र तस य त कथ त ह यर थ प रक शन त मह त मन २३ 93 He who has highest Bhakti love devotion 94 of Deva God just like his Deva so for his Guru teacher To him who is high minded these teachings will be illuminating Shvetashvatara Upanishad 6 23 95 96 This verse is notable for the use of the word Bhakti and has been widely cited as among the earliest mentions of the love of God 94 97 Scholars 3 4 have debated whether this phrase is authentic or later insertion into the Upanishad and whether the terms Bhakti and God meant the same in this ancient text as they do in the modern era Bhakti traditions found in India Max Muller states that the word Bhakti appears only in one last verse of the epilogue could have been a later addition and may not be theistic as the word was later used in much later Sandilya Sutras 98 Grierson as well as Carus note that the first epilogue verse 6 21 is also notable for its use of the word Deva Prasada द वप रस द grace or gift of God but add that Deva in the epilogue of the Shvetashvatara Upanishad refers to pantheistic Brahman and the closing credit to sage Shvetashvatara in verse 6 21 can mean gift or grace of his Self 94 Samkhya versus Vedanta interpretations debate Edit Scholars have long debated whether the Shvetashvatara Upanishad follows or opposed the theories of the Samkhya school of Hinduism 99 The Upanishad as it develops its arguments deploys many techniques of counting and enumeration found in Samkhya school but such enumeration is not exclusive to Samkhya school and is also found in the Samhitas of the Vedas 99 100 No doubt there are expressions in this Shvetashvatara Upanishad which remind us of technical terms used at a later time in the Samkhya system of philosophy but of Samkhya doctrines which I had myself formerly suspected in this Upanishad I can on closer study find very little Max Muller 99 Paul Deussen makes a similar conclusion as Max Muller and states in his review of verse 1 3 of the Shvetashvatara Upanishad The individual Self does not comprise Purusha and Prakrti shakti which is independent of him together with its gunas sattvam rajas tamas but it is the God s own power deva atman shakti which veiled under its own qualities svagunah appears as the Self The opposition to the Samkhya doctrines cannot be expressed in more pungent words Paul Deussen 101 EH Johnston presents another perspective on Samkhya theories and dualistic themes in the Shvetashvatara Upanishad 102 Monotheistic pantheistic or monist text debate Edit Scholars have also expressed varying views whether Shvetashvatara Upanishad is a monotheistic pantheistic or monistic text 3 4 103 Doris Srinivasan 104 states that the Upanishad is a treatise on theism but it creatively embeds a variety of divine images an inclusive language that allows three Vedic definitions for personal deity The Upanishad includes verses wherein God can be identified with the Supreme Brahman Atman Self in Vedanta monistic theosophy verses that support dualistic view of Samkhya doctrines as well as the synthetic novelty of triple Brahman where a triune exists as the divine Self Deva theistic God individual Self and nature Prakrti matter 104 105 106 Hiriyanna interprets the text to be introducing personal theism in the form of Shiva with a shift to monotheism but in henotheistic context where the individual is encouraged to discover his own definition and sense of God 107 Robert Hume interprets the Shvetashvatara Upanishad to be discussing a pantheistic God 108 See also EditVedas Upanishads Ishvara BhagavanReferences Edit Paul Deussen Sixty Upanishads of the Veda Volume 2 Motilal Banarsidass ISBN 978 8120814691 pages 556 557 a b c d e Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 394 411 with footnotes a b c d e f g h i j k Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 301 304 a b c d e f g h i j k l Max Muller The Shvetashvatara Upanishad Oxford University Press pages xxxii xlii Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 217 219 a b c d Stephen Phillips 2009 Yoga Karma and Rebirth A Brief History and Philosophy Columbia University Press ISBN 978 0231144858 Chapter 1 a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 305 with footnote 2 Chakravarti p 9 zvetAzva Sanskrit English Dictionary Cologne Sanskrit Digital Lexicon Germany tara Sanskrit English Dictionary Cologne Sanskrit Digital Lexicon Germany Patrick Olivelle 1996 The Early Upanishads Annotated Text amp Translation Oxford University Press ISBN 978 0195124354 Introduction Chapter RD Ranade A Constructive Survey of Upanishadic Philosophy Chapter 1 pages 13 18 a b Olivelle 1996 p xxxvii sfnp error no target CITEREFOlivelle1996 help a b c d M Chakravarti 1995 The Concept of Rudra Siva Through the Ages Motilal Banarsidas ISBN 978 8120800533 pages 20 23 and Chapter 1 Flood 1996 page 153 places it in the 5th or 4th century BCE E F Gorski Theology of Religions 2008 p 97 places it probably in the late 4th century BCE Paul E Muller Ortega 1988 The Triadic Heart of Siva State University of New York Press ISBN 978 0887067877 page 27 M Winternitz 2010 History of Indian Literature Vol 1 Motilal Banarsidass ISBN 978 8120802643 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 309 Olivelle 1996 p 252 sfnp error no target CITEREFOlivelle1996 help Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 238 240 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 305 326 Max Muller The Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 266 267 Shvetashvatara Upanishad San beck org Retrieved 2013 10 14 a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 311 Max Muller clarifies the meaning to be union presupposes uniter see footnote 2 page 232 Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 231 232 Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 394 Max Muller The Shvetashvatara Upanishad Oxford University Press page 232 verse 3 with footnotes Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 307 verse 1 6 with footnote 2 a b c d e Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 395 396 with footnotes Hume translates this as five instead of fifty see Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 395 with footnotes eyes ears nose mouth and skin see Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press page 234 footnote 1 hands legs excretory organs sexual organs and speech organs see Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press page 234 footnote 1 developing in the womb being born growing old growing seriously ill and dying see Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press page 234 footnote 1 a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 307 verse 1 8 1 9 a b c Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 235 236 with footnotes synonym for Rudra Shiva and means one who removes ignorance the verse explains Hara as manifestation of the Brahman Highest Self see Max Muller page 235 footnote 10 a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 308 Shvetashvatara Upanishad 1 15 1 16 Wikisource dry riverbeds which if dug reveal water Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press page 237 a b c d Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 397 398 with footnotes a b c d Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 238 241 head neck and chest spinal cord Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 pages 310 311 shady leafy place in a garden retreat or woods some manuscripts have a slightly different spelling and the alternative meaning therein is absence of greediness Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 310 Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 242 243 a b c d Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 244 245 with footnotes For example compare Rig Veda व श वतश चक ष र त व श वत म ख व श वत ब ह र त व श वतस प त स ब ह भ य धमत स पतत र र द य व भ म जनयन द व एक १० ८१ ३ Rig Veda 10 81 WikisourceShvetashvatara Upanishad व श वतश चक ष र त व श वत म ख व श वत ब ह र त व श वतस प त सम ब ह भ य धमत सम पतत र र द य व भ म जनयन द व एक त त य ऽध य य ३ Shvetashvatara Upanishad Wikisource Ralph Griffith verse 19 The texts of the White Yajur Veda page 151 a b c d Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 400 402 with footnotes Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 312 with footnotes 2 and 3 for Vajasaneyi Samhita see Ralph Griffith translation of Yaj Sam Book Sixteenth a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 312 314 Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 245 248 with footnotes a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 315 318 Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 250 with footnote 1 a b c d e f g Robert Hume 1921 Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 402 406 with footnotes a b The Vedanta Sutras commentary by Sankaracharya George Thibaut Translator see Pada IV Adhik II a b c d Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 250 with footnote 2 qualities psychological personality attributes Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 315 with footnote 4 Older translations such as by Deussen translate Maya as magic as art by Max Muller a more recent translation by Dominic Goodall translates Maya as creative power as does N V Isaeva see Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 page 195 Natalia Isaeva 1995 From Early Vedanta to Kashmir Shaivism Gaudapada Bhartrhari and Abhinavagupta SUNY Press ISBN 978 0791424490 page 26 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 316 preface to verses 9 10 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 317 Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 page xliv with note 12 a b c d e Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 302 Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 pages 195 197 a b Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 317 319 Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 page xix Hilko W Schomerus 2000 Saiva Siddhanta An Indian School of Mystical Thought Motilal Banarsidass ISBN 978 8120815698 pages 150 153 a b R G Bhandarkar 2001 Vaisnavism Saivism and Minor Religious Systems Routledge ISBN 978 8121509992 pages 106 111 Klaus Klostermaier 2007 Hinduism A Beginner s Guide ISBN 978 1851685387 Chapter 7 a b c Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 255 259 with footnotes a b c d Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 319 322 with footnotes a b Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 pages 197 198 a b Robert Hume Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 406 408 with footnotes Hilko W Schomerus 2000 Saiva Siddhanta An Indian School of Mystical Thought Motilal Banarsidass ISBN 978 8120815698 pages 151 BD Dhawan 1988 Mysticism and Symbolism in Aitareya and Taittiriya Araṇyakas ISBN 978 8121200943 pages 73 74 a b c d e Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 322 326 with footnotes a b c d e Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press pages 260 267 with footnotes a b c d Robert Hume Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 408 411 with footnotes A Gough The philosophy of the Upanishads and ancient Indian metaphysics Shvetashvatara Upanishad Trubner Oriental Series page 231 a b Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 pages 201 202 saMkhyA Monier Williams Sanskrit English Dictionary Cologne Digital Sanskrit Lexicon A Gough The philosophy of the Upanishads and ancient Indian metaphysics Shvetashvatara Upanishad Trubner Oriental Series page 232 Svetasvatara Upanishad with Shankara and Three Bhasyas Sanskrit VG Apte 1927 Granth 17 Archived by Ananda Ashrama India pages 1 65 a b Paul Hacker 1995 Philology and Confrontation Paul Hacker on Traditional and Modern Vedanta Editor Wilhelm Halbfass State University of New York Press ISBN 978 0791425817 pages 50 51 and chapter 3 GC Pande 2011 Life and Thought of Saṅkaracarya Motilal Banarsidass ISBN 978 8120811041 page 107 For Svetasvatara Upanishad as a systematic philosophy of Shaivism see Chakravarti p 9 a theology which elevates Rudra to the status of supreme being the Lord Sanskrit isa who is transcendent yet also has cosmological functions as does Siva in later traditions Flood 1996 p 153 Shvetashvatara Upanishad 6 23 Wikisource a b c Paul Carus The Monist at Google Books pages 514 515 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 326 Max Muller Shvetashvatara Upanishad The Upanishads Part II Oxford University Press page 267 WN Brown 1970 Man in the Universe Some Continuities in Indian Thought University of California Press ISBN 978 0520017498 pages 38 39 Max Muller The Shvetashvatara Upanishad Oxford University Press pages xxxiv and xxxvii a b c Max Muller The Shvetashvatara Upanishad Oxford University Press pages xxxiv xxxv A Gough The philosophy of the Upanishads and ancient Indian metaphysics Shvetashvatara Upanishad Trubner Oriental Series page 212 Paul Deussen Sixty Upanishads of the Veda Volume 1 Motilal Banarsidass ISBN 978 8120814684 page 305 footnote 3 EH Johnston 1930 Some Samkhya and Yoga conceptions in the SVetasvatara Upanisad JRAS Vol 30 pages 855 878 A Kunst Some notes on the interpretation of the Ṥvetaṥvatara Upaniṣad Bulletin of the School of Oriental and African Studies Vol 31 Issue 02 June 1968 pages 309 314 doi 10 1017 S0041977X00146531 a b D Srinivasan 1997 Many Heads Arms and Eyes Brill ISBN 978 9004107588 pages 96 97 and Chapter 9 Lee Siegel Commentary Theism in Indian Thought Philosophy East and West Vol 28 No 4 Oct 1978 pages 419 423 R Tsuchida 1985 Some Remarks on the Text of the Svetasvatara Upanisad Journal of Indian and Buddhist Studies 印度學佛教學研究 Vol 34 No 1 pages 460 468 Quote The Svetasvatara Upanisad occupies a highly unique position among Vedic Upanisads as a testimony of the meditative and monistic Rudra cult combined with Samkhya Yoga doctrines M Hiriyanna 2000 The Essentials of Indian Philosophy Motilal Banarsidass ISBN 978 8120813304 pages 32 36 Robert Hume Shvetashvatara Upanishad The Thirteen Principal Upanishads Oxford University Press pages 399 403Sources EditChakravati Mahadev 1994 The Concept of Rudra Siva Through The Ages Delhi Motilal Banarsidass ISBN 81 208 0053 2 Second Revised Edition Reprint Delhi 2002 Flood Gavin 1996 An Introduction to Hinduism Cambridge Cambridge University Press ISBN 978 0521438780 Olivelle Patrick 1998 The Early Upanishads Oxford University PressExternal links Edit nbsp Sanskrit Wikisource has original text related to this article Shvetashvatara Upanishad Sanskrit Shvetashvatara Upanishad Robert Hume Translator Oxford University Press Svetasvatara Upanishad Max Muller Translator Oxford University Press Shvetashvatara Upanishad Archibald Gough Translator Trubner Oriental Series Shvetashvatara Upanishad Nikhilananda Translator Shvetashvatara Upanishad Another archive in Sanskrit Some remarks on Shvetashvatara Upanishad Ryutaro Tsuchida 1986 Tokyo University Journal of Indian and Buddhist Studies German translation of Svetasvatara Upanishad Die Svetasvatara Upaniṣad eine kritische Ausgabe mit einer Uebersetzung und einer Uebersicht uber ihre Lehren von Richard Hauschild AKM Bd 17 No 3 Leipzig F A Brockhaus OCLC 459808660 in English nbsp Svetasvatara Upanishad public domain 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