Svetasvatara Upanishad

कालः स्वभावो नियतिर् यदृच्छा भूतानि योनिः पुरुषेति चिन्त्यम् संयोग एषां न त्व् आत्मभावाद् आत्मा ह्य् अनीशः सुखदुःखहेतोः

Is it time, inherent nature, fate, chance, the elements, the womb, or the person that is to be considered? Their union is not the cause, nor is it the self's own nature, for the self is not the master of the causes of pleasure and pain.

ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर् निगूढाम् यः कारणानि निखिलानि तानि कालात्मयुक्तान्य् अधितिष्ठत्य् एकः

Those who followed the path of meditation and yoga saw the divine power of the Self, hidden by its own qualities; the One who presides over all causes, which are united with time and the self.

तम् एकनेमिं त्रिवृतं षोडशान्तं शतार्धारं विंशतिप्रत्यराभिः अष्टकैः षड्भिर् विश्वरूपैकपाशं त्रिमार्गभेदं द्विनिमित्तैकमोहम्

We contemplate that One, the single wheel with threefold nature, ending in sixteen, with fifty spokes and twenty counter-spokes, bound by six sets of eight, the one Lord of all forms, with three paths and delusion arising from two causes.

पञ्चस्रोतोऽम्बुं पञ्चयोन्युग्रवक्त्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलां पञ्चावर्तां पञ्चदुःखौघवेगां पञ्चाशद्भेदां पञ्चपर्वाम् अधीमः

We meditate on that which has five streams, fierce mouths of five origins, waves of five vital airs, rooted in the five faculties of knowledge, with five whirlpools, the force of the flood of fivefold suffering, divided into fifty, and supported on five joints.

सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन् हंसो भ्राम्यते ब्रह्मचक्रे पृथग् आत्मानं प्रेरितारं च मत्वा जुष्टस् ततस् तेनामृतत्वम् एति

In that vast One, in whom all beings and all worlds rest, the swan moves within the wheel of Brahman. Recognizing the self as distinct from the mover, and being devoted, one attains immortality through Him.

उद्गीतम् एतत् परमं तु ब्रह्म तस्मिंस् त्रयं स्वप्रतिष्ठाक्षरं च अत्रान्तरं ब्रह्मविदो विदित्वा लीना ब्रह्मणि तत्परा योनिमुक्ताः

This is the supreme Brahman, sung in the Upanishads. In it are established the three and the imperishable. Knowing the inner Brahman, those devoted to That, absorbed in Brahman, are freed from the womb.

संयुक्तम् एतत् क्षरम् अक्षरं च व्यक्ताव्यक्तं भरते विश्वम् ईशः अनीशश् चात्मा बध्यते भोक्तृभावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः

This Lord bears together the perishable and the imperishable, the manifest and the unmanifest. The self, not being the Lord, is bound by the state of enjoyer. Knowing the divine, one is freed from all bonds.

ज्ञाज्ञौ द्वाव् अजाव् ईशनीशाव् अजा ह्य् एका भोक्तृभोगार्थयुक्ता अनन्तश् चात्मा विश्वरूपो ह्य् अकर्ता त्रयं यदा विन्दते ब्रह्मम् एतत्

There are two unborn ones, knowledge and ignorance, the Lord and the non-Lord. The one unborn is joined to enjoyment and the enjoyer. The infinite self, of all forms, is indeed non-agent. When one realizes this threefold Brahman, one attains liberation.

क्षरं प्रधानम् अमृताक्षरं हरः क्षरात्मानाव् ईशते देव एकः तस्याभिध्यानाद् योजनात् तत्त्वभावाद् भूयश् चान्ते विश्वमायानिवृत्तिः

Prakriti is perishable; Hara is the immortal imperishable. The one Lord rules over both the perishable and the self. Through meditation on Him, union with Him, and realization of His true nature, at the end, the illusion of the world disappears.

ज्ञात्वा देवं सर्वपाशापहानिः क्षीनैः क्लेशैर् जन्ममृत्युप्रहाणिः तस्याभिध्यानात् तृतीयं देहभेदे विश्वैश्वर्यं केवल आप्तकामः

Knowing the divine, all bonds are destroyed; with afflictions exhausted, birth and death are ended. Through meditation on Him, at the third separation from the body, the one who has attained all desires gains universal sovereignty.

एतज् ज्ञेयं नित्यम् एवात्मसंस्थं नातः परं वेदितव्यं हि किंचित् भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्मम् एतत्

This is to be known, ever established in the self; beyond this, nothing else is to be known. Considering the enjoyer, the object of enjoyment, and the mover, all has been declared—this threefold Brahman.

वह्नेर् यथा योनिगतस्य मूर्तिर् न दृश्यते नैव च लिङ्गनाशः स भूय एवेन्धनयोनिगृह्यस् तद्वोभयं वै प्रणवेन देहे

Just as the form of fire in its source is not seen, nor is its mark destroyed, but is again obtained from its source by means of fuel—so is both in the body through Om.

स्वदेहम् अरणिं कृत्वा प्रणवं चोत्तरारणिं ध्याननिर्मथनाभ्यासाद् देवं पश्येन् निगूढवत्

Making one's own body the lower fire-stick and Om the upper fire-stick, by the repeated churning of meditation, one should see the God, as if hidden.

तिलेषु तैलं दधनीव सर्पिर् आपः स्रोतःस्व् अरणीषु चाग्निः एवम् आत्मा आत्मनि गृह्यते ऽसौ सत्येनैनं तपसा यो ऽनुपश्यति

As oil in sesame seeds, butter in curds, water in streams, and fire in fire-sticks, so is the Self grasped within the self. The one who, by truth and austerity, perceives Him, sees Him.

सर्वव्यापिनम् आत्मानं क्षीरे सर्पिर् इवार्पितम् आत्मविद्यातपोमूलं तद् ब्रह्मोपनिषत्परं तद् ब्रह्मोपनिषत्परम्

The all-pervading Self, placed as ghee in milk, rooted in knowledge of the Self and austerity—this is the highest Brahman, this is the supreme teaching of the Upanishad.

युञ्जानः प्रथमं मनस् तत्वाय सविता धियः अग्नेर् ज्योतिर् निचाय्य पृथिव्या अध्य् आभरत्

The one who, with concentrated mind, for the sake of truth, first directs his thoughts to Savitṛ, having kindled the light of Agni, brings it forth upon the earth.

युक्तेन मनसा वयं देवस्य सवितुः सवे सुवर्गेयाय शक्त्या %

With a mind joined in concentration, we, by the power of the divine Savitṛ, are led toward the world of light.

युक्त्वाय मनसा देवान् सुवर् यतो धिया दिवं बृहज् ज्योतिः करिष्यतः सविता प्रसुवाति तान्

With concentrated mind and inspired understanding, the gods, seeking the radiant, vast light, approach the sun, who, by his creative power, brings them forth.

युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः वि होत्रा दधे वयुनाविद् एक इन् मही देवस्य सवितुः परिष्टुतिः

The wise harness their minds and their thoughts to the all-knowing, great sage; one, as the priest, sets forth the sacred acts, and the vast praise of the divine Sun is established.

युजे वां ब्रह्म पूर्व्यं नमोभिर् वि श्लोक एतु पथ्येव सूरेः शृण्वन्ति विश्वे अमृतस्य पुत्रा आ ये धामानि दिवियानि तस्थुः

With reverence, I join you to the ancient Brahman; let this hymn go forth as a chariot on its path. All the immortal children hear, those who stand in the celestial realms.

अग्निर् यत्राभिमथ्यते वायुर् यत्राधिरुध्यते सोमो यत्रातिरिच्यते तत्र संजायते मनः

Where fire is kindled by friction, where wind is set in motion, where soma overflows—there, mind is born.

सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् तत्र योनिं कृणवसे नहि ते पूर्तम् अक्षिपत्

By the Sun's creative impulse, cherish the ancient Brahman; there you make the womb, for your offering is not lost.

त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा संनिवेश्य ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयावहानि

Let the body be held upright and steady in three places; place the heart, senses, and mind together. The wise should cross over all fearful streams by means of the mind as a boat guided by Brahman.

प्राणान् प्रपीड्येह स युक्तचेष्टः क्षीने प्राणे नासिकयोच्छ्वसीत दुष्टाश्वयुक्तम् इव वाहम् एनं विद्वान् मनो धारयेताप्रमत्तः

Pressing down the breath, with controlled effort, when the breath is reduced, let him not breathe through the nostrils. Like a charioteer with unruly horses, the wise should hold the mind steady, unshaken.

समे शुचौ शर्करावह्निवालुकाविवर्जिते शब्दजलाश्रयादिभिः मनोऽनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत्

In a clean, level place, free from stones, fire, and sand, not disturbed by noise, water, or other distractions, and pleasing to the mind, but not straining to the eyes, nor in a cave or where wind dwells, let him practice.

नीहारधूमार्कानलानिलानां खद्योतविद्युत्स्फटिकाशशीनाम् एतानि रूपाणि पुरःसराणि ब्रह्मण्य् अभिव्यक्तिकराणि योगे

Mist, smoke, sun, fire, wind, fireflies, lightning, crystal, and the moon—these forms appear first, revealing Brahman in yoga.

पृथ्व्यप्तेजोऽनिलखे समुत्थिते पञ्चात्मके योगगुणे प्रवृत्ते न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम्

When the qualities of yoga, composed of earth, water, fire, air, and space, arise, then for one who has attained a body made of the fire of yoga, there is no disease, no old age, no death.

लघुत्वम् आरोग्यम् अलोलुपत्वं वर्णप्रसादः स्वरसौष्ठवं च गन्धः शुभो मूत्रपुरीषम् अल्पं योगप्रवृत्तिं प्रथमां वदन्ति

Lightness, health, freedom from craving, clarity of complexion, pleasant voice, sweet odor, and little urine and feces—these are said to be the first signs of progress in yoga.

यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् तद् वात्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः

Just as a clay-covered mirror shines brightly when cleaned, so, seeing the true nature of the self, the embodied one becomes fulfilled and free from sorrow.