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1III ADHYAYA, 9. 245 aU ir deca 4. He!, the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hirawyagarbha, may he endow us with good thoughts. 5%. O Rudra, thou dweller in the mountains, look upon us with that most blessed form of thine which is auspicious, not terrible, and reveals no evil! 6*. O lord of the mountains, make lucky that arrow which thou, a dweller in the mountains, holdest in thy hand to shoot. Do not hurt man or beast! 7. Those who know beyond this the High Brahman, the vast, hidden in the bodies of all creatures. and alone enveloping everything, as the Lord, they become immortal‘. 8°. I know that great person (purusha) of sunlike lustre beyond the darkness*. A man who knows him truly, passes over death; there is no other path to go’. 9. This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is 1 See IV, 12. ® See Vag. Samh. XVI, 2; Taitt. Samh. IV, 5, 1, 1. > See Vag. Samh. XVI, 3; Taitt. Samh. IV, 5, 1, 1; Nilarudropan. Pp. 274- * The knowledge consists in knowing either that Brahman is Isa or that Isa is Brahman. But in either case the gender of the adjectives is difficult. The Svetésvatara-upanishad seems to use br7- hanta as an adjective, instead of brzhat. I should prefer to translate : Beyond this is the High Brahman, the vast. Those who know Isa, the Lord, hidden in all things and embracing all things to be this (Brahman), become immortal. See also Muir, Metrical Translations, p. 196, whose translation of these verses I have adopted with few exceptions. 5 Cf. Vag. Samh. XXX, 18; Taitt. Ar. LE ae ae 14, 1 ° Cf. Bhagavadgita VIII, 9. 7 Ch Svet. Up, VI, 15. 246 SVETASVATARA-UPANISHAD.
2nothing smaller or larger, who stands alone, fixed like a tree in the sky’. 10. That which is beyond this world is without form and without suffering, They who know it, become immortal, but others suffer pain indeed’. 11. That Bhagavat? exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent Siva. 12. That person (purusha) is the great lord; he is the mover of existence *, he possesses that purest power of reaching everything’, he is light, he is undecaying. 13°, The person (purusha), hot larger than a thumb,
3’ Divi, the sky, is explained by Sankara as dyotanatmani svamahimni. * The pain of samsara, or transmigration. See Brzhad. Up. IV, 3. 20 (p.it78), * I feel doubtful whether the two names Bhagavat and Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by aisvaryasya samagrasya viryasya yasasah sriyah Gfanavairagyayos kaiva shannim bhaga ittrama. Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. 11, pointed out that this verse and another (Svet. Up. II, 2) were cited by the Saivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added. * Sankara explains sattvasya by anta/karamasya, * I take prapti, like other terms occurring in this Upanishad, in its technical sense. Prapti is one of the vibhftis or aisvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one’s finger. See Yoga-sfitras, ed. Rajendralal Mitra, p. 12% ° Cf. Taitt. Ar. X, 71 (Anuv. 38, p. 858). Kash. Up. IV, 12-13; above, p. 16. III ADHYAYA, 18, 247 dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought !, the mind; they who know it become immortal. 14°, The person (purusha) with a thousand heads, a thousand eyes, a thousand feet, having compassed the earth on every side, extends beyond it by ten fingers’ breadth.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III ADHYAYA, 9. 245 aU ir deca 4. He!, the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hirawyagarbha, may he endow us with good thoughts. 5%. O Rudra, thou dweller in the mountains, look upon us with that most blessed form of thine which is auspicious, not terrible, and reveals no evil! 6*. O lord of the mountains, make lucky that arrow which thou, a dweller in the mountains, holdest in thy hand to shoot. Do not hurt man or beast! 7. Those who know beyond this the High Brahman, the vast, hidden in the bodies of all creatures. and alone enveloping everything, as the Lord, they become immortal‘. 8°. I know that great person (purusha) of sunlike lustre beyond the darkness*. A man who knows him truly, passes over death; there is no other path to go’. 9. This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is 1 See IV, 12. ® See Vag. Samh. XVI, 2; Taitt. Samh. IV, 5, 1, 1. > See Vag. Samh. XVI, 3; Taitt. Samh. IV, 5, 1, 1; Nilarudropan. Pp. 274- * The knowledge consists in knowing either that Brahman is Isa or that Isa is Brahman. But in either case the gender of the adjectives is difficult. The Svetésvatara-upanishad seems to use br7- hanta as an adjective, instead of brzhat. I should prefer to translate : Beyond this is the High Brahman, the vast. Those who know Isa, the Lord, hidden in all things and embracing all things to be this (Brahman), become immortal. See also Muir, Metrical Translations, p. 196, whose translation of these verses I have adopted with few exceptions. 5 Cf. Vag. Samh. XXX, 18; Taitt. Ar. LE ae ae 14, 1 ° Cf. Bhagavadgita VIII, 9. 7 Ch Svet. Up, VI, 15. 246 SVETASVATARA-UPANISHAD.
2nothing smaller or larger, who stands alone, fixed like a tree in the sky’. 10. That which is beyond this world is without form and without suffering, They who know it, become immortal, but others suffer pain indeed’. 11. That Bhagavat? exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent Siva. 12. That person (purusha) is the great lord; he is the mover of existence *, he possesses that purest power of reaching everything’, he is light, he is undecaying. 13°, The person (purusha), hot larger than a thumb,
3’ Divi, the sky, is explained by Sankara as dyotanatmani svamahimni. * The pain of samsara, or transmigration. See Brzhad. Up. IV, 3. 20 (p.it78), * I feel doubtful whether the two names Bhagavat and Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by aisvaryasya samagrasya viryasya yasasah sriyah Gfanavairagyayos kaiva shannim bhaga ittrama. Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. 11, pointed out that this verse and another (Svet. Up. II, 2) were cited by the Saivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added. * Sankara explains sattvasya by anta/karamasya, * I take prapti, like other terms occurring in this Upanishad, in its technical sense. Prapti is one of the vibhftis or aisvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one’s finger. See Yoga-sfitras, ed. Rajendralal Mitra, p. 12% ° Cf. Taitt. Ar. X, 71 (Anuv. 38, p. 858). Kash. Up. IV, 12-13; above, p. 16. III ADHYAYA, 18, 247 dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought !, the mind; they who know it become immortal. 14°, The person (purusha) with a thousand heads, a thousand eyes, a thousand feet, having compassed the earth on every side, extends beyond it by ten fingers’ breadth.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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