Shvetashvatara Upanishad

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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). 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. Robert Hume interprets the Shvetashvatara Upanishad to be discussing a pantheistic God.

5679: 2349: 1429:(God), it is the individual Self and the highest Self. 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. 4836: 1328: 1486:. 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. 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. 6985: 5360: 6995: 5370: 6974: 7052: 4662: 5425: 7005: 1551: 2142: 5417: 53: 982: 1474:, with red symbolizing harmonious purity (Sattva), white as confused passion (Rajas), and black as destructive darkness (Tamas). 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". The unborn being with feminine gender is symbolically the 1095:(chapters), each with varying number of verses. 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. 2251:

one who is inside every living creature, the one with primal knowledge, the one who is eternal and immortal. 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.

2535:, and has been widely cited as among the earliest mentions of "the love of God". Scholars 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 2444:, Vijnanatma, Shankarananda, and Narayana Tirtha. 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. For example, the style, the inconsistencies, the citation method, the 2345:(सर्वविद्यः, all knowledge), states Shvetashvatara Upanishad. This God, asserts the text, is one, and is in each human being and in all living creatures. This God is the Self (Atman) veiled inside man, the inmost self inside all living beings, and that the primal cause is within oneself. The Upanishad, states it as follows (abridged), 1401:(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, Taittiriya Samhita 4.6.2.4, Taittiriya Aranyaka 10.1.3, White Yajur Veda's Vajasaneyi Samhita 17.19, Atharva Veda 13.2.26 and others. 1347:

The verses 2.8 and 2.9 describes yoga as state of body and mind, wherein the body is in threefold erect posture, and mind along with all senses are withdrawn into an introspective point within (the heart). In this state of yoga, the individual then breathes gently slowly through the nose, states the

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The Shvetashvatara Upanishad, in verses 1.13 to 1.16, states that to know God, look within, know your Atman (Self). 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

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The Shvetashvatara Upanishad has a poetic style and structure. 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

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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, the five waves are the five active organs of a human body, and five rapids are the major health-related life stages.

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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. It has five whirlpools, its rapids

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The chronology of Shvetashvatara Upanishad, like other Upanishads, is uncertain and contested. 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

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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

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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. Out of the highest Self, comes the hymns, the Vedic teachings, the past and the future, asserts

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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, and feeling of lightness in one's personality. Yoga then leads to the knowledge of the essence of the Self, the nature of

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Winternitz, 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.

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is the light of everything, and He is the "one swan" of the universe. 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

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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. The first theme is of "default state of ignorance" in human beings, the second is "realized state of

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Flood as well as Gorski state that the Svetasvatara Upanishad was probably composed in the 5th to 4th century BCE, contemporary with the Buddha. Paul Muller-Ortega dates the text between 6th to 5th century BCE. Phillips chronologically lists Shvetashvatara Upanishad after Mandukya Upanishad, but

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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. It then develops its answer, concluding that "the Universal Selfs exists in

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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 consider it likely that the Shvetashvatara commentary attributed to Shankara was remodeled and

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The subject of meditation, states Shvetashvatara Upanishad, is the knower and the non-knower, the God and non-God, both of which are eternal. The text distinguishes the highest Self from the individual Self, calling the former Isha and Ishvara, and asserting it is this Highest Brahman which is

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meter entirely, suggesting that the text congealed from the work of several authors over a period of time, or was interpolated and expanded over time. The first chapter is the consistent one, with characteristics that makes it likely to be the work of one author, probably sage Shvetashvatara.

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Scholars have also expressed varying views whether Shvetashvatara Upanishad is a monotheistic, pantheistic or monistic text. Doris Srinivasan 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

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Ranade 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.

941:, who is 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. 4665: 1070:

Some sections of the Shvetashvatara Upanishad are found, almost in its entirety, in chronologically more ancient Sanskrit texts, as attempts to support it's doctrines "with Vedic-proof texts." For example, verses 2.1 through 2.3 are also found in chapter 4.1.1 of Taittiriya

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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. This is among the earliest mentions of

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No doubt there are expressions in this 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.

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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.

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knowledge", and third is of elevated eternal omnipresent Brahman that embraces both. The text states that ignorance is perishable and temporary, while knowledge is immortal and permanent. Knowledge is deliverance, knowledge liberates, asserts the Upanishad.

2417:(divine Self) that, states the text, "I go, being desirous of liberation, for refuge and shelter". Shvetashvatara Upanishad does not extensively discuss the concept of bhakti (devotion), however, in verse 6.23, it does touch upon the importance of bhakti: 1404:

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. These verses symbolically ask

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in ancient Sanskrit literature, and possibly evidence that the name was crystallizing as the proper name of the highest God in Vedic times. The Shvetashvatara Upanishad has served the same historic role for Shaivism, as the Bhagavad Gita has served for

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school of Hinduism. 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.

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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". The text is notable for its discussion of the concept of personal god –

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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". It is

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

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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. Thereafter, the Upanishad discusses

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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

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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,

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Upanishad, with any physical motions subdued or the body is still, the mind calm and undistracted. Such is the state where the self-reflective meditation starts. The text recommends a place to perform such yoga exercise as follows,

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of the Yajurveda. 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

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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

1266:(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 972:

schools of Hinduism. Some 19th century scholars initially suggested that Shvetashvatara Upanishad is sectarian or possibly influenced by Christianity, hypotheses that were disputed, later discarded by scholars.

1417:), 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. It is the Atman, the Self of all. 2409:

knowledge that leads to deliverance and release from all sorrow, misery, bondage and fear. It is impossible to end sorrow, confusion and consequences of evil, without knowing this joyful, blissful

2341:(God, Brahman) that is the primal cause, asserts the text, and then proceeds to describe what God is and what is God's nature. He is the knower, the creator of time, the quality of everything, the 1381:

Verses 3.1 through 3.6 of the Shvetashvatara 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

1509:(magician). These verses are notable because these verses are one of the oldest known explicit statement of the Māyā doctrine. The verse 4.10 is also significant because it uses the term 4507:"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." 2551:

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".

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The chronology of Shvetashvatara Upanishad is contested, but it is generally accepted to be a late-period Upanishadic composition. The text includes a closing credit to sage

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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;

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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

1246:(mover). With meditation, when a being fully realizes and possesses this triad within self, he knows Brahman. In verse 1.10, the text states the world is composed of the 2352:

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

2207:(a fierce, destructive, slaying Vedic deity). This adjective developed into a noun, and the Shvetashvatara Upanishad witnesses the assimilation of the non-Aryan deity 2421:

Only in a man who has the deepest love for God, and who shows the same love towards his teacher as towards God, do these points declared by the Noble One shine forth

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

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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

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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.

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respectively. 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.

1513:(Sanskrit: महेश्वरम्), literally the highest Lord (later epithet for Shiva), for the one who is "Māyā-maker". There is scholarly disagreement on what the term 4237:

Paul Hacker (1995), Philology and Confrontation: Paul Hacker on Traditional and Modern Vedanta, Editor: Wilhelm Halbfass, State University of New York Press,

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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,

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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

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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

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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

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and older Upanishadic hymns. In these verses, the Brahman, discussed so far in earlier chapters of the Shvetashvatara Upanishad, is celebrated as

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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

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schools of Hinduism in ancient and medieval era, for example in Vedanta Sutra's section 1.4.8. The metaphor-filled verse is as follows,

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The Shvetashvatara Upanishad is commented by many of its ancient and medieval scholars. It is a foundational text of the philosophy of

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He who knows this God as primal cause, through Sāṁkhya (reason, reflection) and Yoga (self-discipline), achieves Mukti (freedom,

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

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of the Shvetashvatara Upanishad, with explicit references to Rudra and Shiva, and the text in general, became important to

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rooted in self-knowledge and self-discipline – which is the final goal of the Upanishad, the final goal of Upanishad. (16)

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as "creative power", as does N.V. Isaeva; see Dominic Goodall (1996), Hindu Scriptures, University of California Press,

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The wise who perceive Him dwelling within their self, to them belongs eternal happiness and serenity, not to others,

4292:) who is transcendent yet also has cosmological functions, as does Śiva in later traditions." Flood (1996), p. 153. 3438:

some manuscripts have a slightly different spelling, and the alternative meaning therein is "absence of greediness"

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

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before and about the time the Maitri Upanishad, the first Buddhist Pali and Jaina canonical texts were composed.

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EH Johnston (1930), Some Samkhya and Yoga conceptions in the SVetasvatara-Upanisad, JRAS, Vol. 30, pages 855-878

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Chakravarti calls the Shvetashvatara Upanishad as the earliest textual exposition of a systematic philosophy of

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watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

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Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press,

6848: 4691: 2603:), appears as the Self. – The opposition to the Samkhya doctrines cannot be expressed in more pungent words. 1067:

Winternitz states that Isha was likely composed before post-Buddhist Upanishads such as Maitri and Mandukya.

2543:. Grierson as well as Carus note that the first epilogue verse 6.21 is also notable for its use of the word 2391: 1425:

The Shvetashvatara Upanishad, in verses 4.1 through 4.8 states that everything is Brahman, in everything is

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WN Brown (1970), Man in the Universe: Some Continuities in Indian Thought, University of California Press,

1273: 1212:, देवात्मशक्तिं) within each individual that presides over all the primal causes, including time and self. 17: 4622: 4610: 4534: 4416: 4185: 4140: 4127: 4025: 3665: 3553: 3371: 3211: 3198: 3146: 2691: 7592: 7382: 7282: 7277: 7197: 6912: 4172: 1131:. Scholars have differed somewhat in their translations, with Max Muller translating the questions thus, 493: 7587: 7302: 7027: 6939: 6431: 6008: 5464: 5437: 5242: 5121: 2559:

Scholars have long debated whether the Shvetashvatara Upanishad follows or opposed the theories of the

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Hilko W Schomerus (2000), Śaiva Siddhānta: An Indian School of Mystical Thought, Motilal Banarsidass,

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Hilko W Schomerus (2000), Śaiva Siddhānta: An Indian School of Mystical Thought, Motilal Banarsidass,

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

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It cannot be their union either, because that is not self-dependent, and the self also is powerless,

5538: 4919: 3515::विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सम्बाहुभ्यां धमति सम्पतत्रैर्द्यावाभूमी 7492: 7112: 6753: 6411: 6335: 6041: 5798: 5212: 4684: 3249:

developing in the womb, being born, growing old, growing seriously ill, and dying; see Max Muller,

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By whom regulated, do we have our being, ye wise men? in the changing conditions of joy and sorrow?

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He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.

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Let us know that highest great lord of lords, the highest deity of deities, the master of masters,

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In ancient and medieval literature, the text is frequently referred to in the plural, that is as

754: 636: 587: 6484: 1110:, was an established tradition by the time verse 6.21 of Shvetashvatara Upanishad was composed. 1098:

The epilogue verse 6.21 is a homage to sage Shvetashvatara for proclaiming Brahman-knowledge to

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on presumptions about which philosophy might have influenced which other Indian philosophies.

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Paul E. Muller-Ortega (1988), The Triadic Heart of Siva, State University of New York Press,

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as "magic", as "art" by Max Muller; a more recent translation by Dominic Goodall translates

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Max Muller clarifies the meaning to be, "union presupposes uniter", see footnote 2, page 232

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translates to "the one carrying beyond on white horse" or simply "white mule that carries".

7567: 7457: 7452: 7377: 7267: 7252: 7242: 7187: 7167: 7097: 6927: 6922: 6917: 6838: 6315: 5808: 5793: 5445: 5392: 5151: 4954: 4926: 4791: 1981: 1700: 1615: 641: 206: 163: 36: 4130:, The Thirteen Principal Upanishads, Oxford University Press, pages 408-411 with footnotes 4028:, The Thirteen Principal Upanishads, Oxford University Press, pages 406-408 with footnotes 3668:, The Thirteen Principal Upanishads, Oxford University Press, pages 402-406 with footnotes 3556:, The Thirteen Principal Upanishads, Oxford University Press, pages 400-402 with footnotes 3374:, The Thirteen Principal Upanishads, Oxford University Press, pages 397-398 with footnotes 3201:, The Thirteen Principal Upanishads, Oxford University Press, pages 395-396 with footnotes 8: 7623: 7597: 7562: 7522: 7412: 7407: 7362: 7352: 7272: 7247: 7232: 7227: 7107: 6977: 6944: 6823: 6714: 6649: 6499: 6358: 6238: 6110: 5938: 5875: 5828: 5202: 5197: 4860: 4717: 4286:"... a theology which elevates Rudra to the status of supreme being, the Lord (Sanskrit: 2881:(1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, 2392:

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

2065: 1643: 1140:

O ye who know Brahman, tell us at whose command we abide, whether in pain or in pleasure.

1128: 1076: 577: 177: 73: 5627: 5487: 1728: 1274:

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

263: 7517: 7512: 7427: 7372: 7357: 7342: 7312: 7222: 7217: 7207: 7152: 7122: 7102: 7092: 6779: 6738: 6030: 5843: 5788: 5227: 5136: 4983: 4961: 4573: 3939: 2478:

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

2075: 1879: 1675: 547: 273: 240: 158: 6003: 5978: 3214:, The Thirteen Principal Upanishads, Oxford University Press, pages 395 with footnotes 2940:

M Chakravarti (1995), The Concept of Rudra-Śiva Through the Ages, Motilal Banarsidas,

1938: 957:, along with other Vedic deities, and of crystallization of Shiva as a central theme. 7542: 7482: 7472: 7437: 7432: 7402: 7347: 7297: 7142: 7087: 7082: 6994: 6988: 6868: 6858: 6724: 6659: 6052: 5993: 5848: 5838: 5369: 5363: 5345: 5283: 4933: 4825: 4648: 4580: 4556: 4517: 4474: 4429: 4368: 4338: 4255: 4238: 4203: 4156: 4081: 4055: 4038: 4005: 3985: 3943: 3923: 3903: 3886: 3869: 3849: 3832: 3806: 3789: 3772: 3755: 3747: 3722: 3622: 3589: 3566: 3448: 3413: 3313: 3266: 3172: 3107: 3053: 3004: 2988: 2971: 2941: 2882: 2829: 2809: 2785: 2729: 2665: 1768: 1534: 1322: 883: 646: 616: 582: 520: 361: 245: 235: 6459: 5509: 2440:(review, commentary) on Shvetashvatara Upanishad. These include those attributed to 917:

The Upanishad is one of the 33 Upanishads from Taittiriyas, and associated with the

7582: 7572: 7552: 7317: 7212: 7147: 7127: 7117: 6729: 6639: 6530: 6130: 6125: 6090: 6065: 5951: 5908: 5595: 5455: 5293: 5288: 5278: 5207: 5131: 5083: 5025: 5015: 5005: 4998: 4978: 4905: 4455: 3922:

R G Bhandarkar (2001), Vaisnavism, Saivism and Minor Religious Systems, Routledge,

2878: 2370:

He is the one God, hidden in all beings, all-pervading, the self within all beings,

2364:

his high power is revealed as manifold, as inherent, acting as force and knowledge.

2259: 2156: 2108: 2085: 1947: 1943: 1923: 1911: 1821: 1671: 1304: 1052: 721: 671: 592: 557: 385: 366: 351: 303: 5913: 4634: 1420: 1167:

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

308: 7422: 7417: 7077: 6998: 6863: 6816: 6798: 6748: 6682: 6664: 6607: 6557: 6376: 6280: 6153: 6115: 6085: 5923: 5813: 5652: 5645: 5492: 5373: 5268: 5098: 5046: 4786: 4643:

Ryutaro Tsuchida (1986), Tokyo University, Journal of Indian and Buddhist Studies

4320: 3680: 2146: 1831: 1755: 1690: 1490: 1390: 1103: 1079:, while verses 2.4 and 2.5 are also found as hymns in chapters 5.81 and 10.13 of 1056: 711: 691: 666: 390: 318: 211: 5578: 4110:, The Upanishads, Part II, Oxford University Press, pages 260-267 with footnotes 4054:

BD Dhawan (1988), Mysticism and Symbolism in Aitareya and Taittiriya Āraṇyakas,

3968:, The Upanishads, Part II, Oxford University Press, pages 255-259 with footnotes 3609:, The Upanishads, Part II, Oxford University Press, pages 245-248 with footnotes 3488:, The Upanishads, Part II, Oxford University Press, pages 244-245 with footnotes 3291:, The Upanishads, Part II, Oxford University Press, pages 235-236 with footnotes 3236:

hands, legs, excretory organs, sexual organs and speech organs; see Max Muller,

2366:

There is no master of his in the world, no ruler of his, not even a sign of him,

2239:) Him, who is hidden in all things, like subtle cream inside fine butter, (...) 1179:

Are Time, Nature, Necessity, Chance, Basic matter, the Spirit, the primal cause?

7467: 7442: 7367: 7287: 7072: 7067: 6833: 6769: 6612: 5956: 5833: 5803: 5638: 5237: 4844: 4516:

M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass,

2987:

M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass,

2055: 1174:

Wherefrom have we been born? By what do we subsist? and on what are we founded?

931: 701: 481: 201: 182: 5502: 4459: 4175:

Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon

3083: 2957:

Flood (1996), page 153 places it in the 5th or 4th century BCE; E. F. Gorski,

2466:("Lord"), a god with cosmological functions such as those later attributed to 7617: 7137: 6949: 6853: 6632: 6406: 6144: 6035: 5946: 5880: 5141: 5113: 5020: 4744: 3703:, The Upanishads, Part II, Oxford University Press, pages 250 with footnote 2 3642:, The Upanishads, Part II, Oxford University Press, pages 250 with footnote 1 2348: 2331: 2287: 2080: 2035: 716: 706: 681: 676: 631: 444: 420: 410: 405: 395: 380: 346: 268: 4537:, The Thirteen Principal Upanishads, Oxford University Press, pages 399, 403 6504: 6469: 6366: 5983: 5066: 5041: 4940: 4912: 4867: 4835: 4428: