REMARKS CONCERNING THE TRANSLATION ITS METHOD AND ARRANGEMENT, AN OUTLINE OF THE PHILOSOPHY OF THE UPANISHADS, CHAPTER I: THE PLACE OF THE UPANISHADS IN THE HISTORY OF PHILOSOPHY, CHAPTER II: THE UPANISHADS AND THEIR PLACE IN INDIAN PHILOSOPHY, CHAPTER III: FIRST ATTEMPTS AT THE CONCEPTION OF A UNITARY WORLD-GROUND, CHAPTER IV: THE DEVELOPMENT OF THE CONCEPTION OF BRAHMA, CHAPTER V: THE DEVELOPMENT OF THE CONCEPTION OF THE ATMAN AND ITS UNION WITH BRAHMA, CHAPTER VI: THE REALISTIC CONCEPTION OF THE ULTIMATE UNITY, AND THE DOCTRINE OF ILLUSION, CHAPTER VII: IDEALISM AND THE CONCEPTION OF PURE UNITY, CHAPTER VIII: THE OUTCOME ON RELIGION AND ON THE DOCTRINE OF KARMA, CHAPTER IX: THE OUTCOME ON PRACTICAL LIFE AND ON MORALS, CHAPTER X: THE ARTIFICIAL METHOD OF UNITY IN RENUNCIATION AND IN YOGA, The creation of the world, leading up to the institution of the horse-sacrifice, The superiority of breath among the bodily functions, Prayers to accompany an intelligent performance of the Chant, The creation of the manifold world from the unitary Soul, The threefold production of the world by PrajÄpati as food for himself, Oneâs self identified with the sixteenfold PrajÄpati, Breath, the unfailing power in a person: like the unwearying world-breath, wind, The entire actual world a threefold appearance of the unitary immortal Soul, GÄrgya and AjÄtaÅatruâs progressive definition of Brahma as the world-source, entered in sleep, The conversation of YÄjñavalkya and MaitreyÄ« concerning the pantheistic Soul, The co-relativity of all things cosmic and personal, and the absoluteness of the immanent Soul, Concerning sacrificial worship and its rewards, Where the offerers of the horse-sacrifice go, The theoretical unknowability of the immanent Brahma, The practical way of knowing Brahmaâby asceticism, The regressus to Brahma, the ultimate world-ground, Wind, the string holding the world together; the immortal pantheistic Soul, the Inner Controller, The ultimate warp of the worldâthe unqualified Imperishable, Regressus of the numerous gods to the unitary Brahma, Eight different Persons and their corresponding divinities, Five directions in space, their regent gods, and their bases, The Soul, the Person taught in the Upanishads, King Janaka instructed by YÄjñavalkya: six partial definitions of Brahma, Concerning the soul, its bodily and universal relations, The Real, etymologically and cosmologically explained, The individual person, pantheistically explained, Brahma as lightning, etymologically explained, The universal fire and the digestive fire, Life represented in the officiating priest and in the ruler, The mystical significance of the sacred GÄyatrÄ« prayer, The characteristic excellence of six bodily functions, and the value of the knowledge thereof3, The contest of the bodily functions for superiority, and the supremacy of breath1, The course of the soul in its incarnations1, Incantation and ceremony for the attainment of a great wish1, Incantations and ceremonies for procreation, The tradition of teachers in the VÄjasaneyi school, FIRST PRAPÄṬHAKA A Glorification of the Chanting of the SÄma-Veda1, The UdgÄ«tha identified with the sacred syllable âOmâ, Various identifications of the UdgÄ«tha and of its syllables, âOm,â superior to the three Vedas, the immortal refuge, The UdgÄ«tha identified with the sun and with breath, The cosmic and personal interrelations of the UdgÄ«tha, The UdgÄ«tha identified with the ultimate, i. e. space, The divinities connected with the three parts of the Chant, A satire on the performances of the priests (? 0.540 $ The Svetasvataropanishad is a short Upanishad consisting of only 113 Mantras (Sacred Verses) divided into six chapters. 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. Svetasvatara Upanishad. Ch. Ram Sharma Acharya, Gayatri Parivar. From this feature one might assume it was a Shaiva Upanishad, but such an assumption would be incorrect because, at the time of this Upanishad, Shaiva Agamas were not there. The gradation up to the supersensible Person, The method of Yoga, suppressive of the lower activity, The Soul incomprehensible except as existent, A renunciation of all desires and attachments the condition of immortality, The passage of the soul from the body to immortalityâor elsewhere, This teaching, the means of attaining Brahma and immortality, Recognition of the unity underlying the diversity of the world, Non-attachment of deeds on the person of a renouncer, The forbidding future for slayers of the Self, The all-surpassing, paradoxical world-being, Transcending, while involving, the antithesis of knowing, The inadequacy of any antithesis of being, Becoming and destruction a fundamental duality, FIRST MUá¹á¸AKA Preparation for the knowledge of Brahma, The line of tradition of this knowledge from BrahmÄ himself, Åaunakaâs quest for the clue to an understanding of the world, Two kinds of knowledge: the traditions of religion, and the knowledge of the eternal, All the ceremonies of religion scrupulously to be practised, Sacrificial forms ineffective against rebirth, But unstriving, retiring knowers, without sacrifice, reach the eternal Person, This knowledge of Brahma to be sought properly from a qualified teacher, SECOND MUá¹á¸AKA The Doctrine of Brahma-Ätman, The Imperishable, the source and the goal of all beings, The source of the human person and of the cosmic elements, The source of the world and of the individual, The source of the worldâthe Inner Soul of things, The pantheistic Person found in the heart, A target to be penetrated by meditation on âOmâ, The immortal Soul, the one warp of the world and of the individual, Recognition of the Great Companion, the supreme salvation, Delight in the Soul, the life of all things, Obtainable by contemplation, purified from sense, The Soul (Ätman) known only by revelation to His own elect, Certain indispensable conditions, pre-eminently knowledge, In tranquil union with the Soul of all is liberation from death and from all distinctions of individuality, The rewards and the requisite conditions of this knowledge of Brahma, Six questioners seek the highest Brahma from a teacher, Question: Concerning the source of creatures on earth, The Lord of Creation created matter and life for dual parentage of creatures, Matter identified with every form of existence, The sun, identified with the life of creatures, The year identified with the Lord of Creation; the two paths: of reincarnation and of non-reincarnation, Two old Vedic interpretations of the year, The twofold month, identified with the Lord of Creation; to be properly observed in sacrifice, Day and night, identified with the Lord of Creation; to be properly observed in procreation, Concerning the several personal powers and their chiefest, [a] and [b] The supporting and illumining powers, Six questions concerning a personâs life, [c] Its establishment and distribution in the body, [e and f] Its cosmic and personal relations6, Oneâs thinking determines life and destiny, Concerning sleep and the ultimate basis of things, [a] All sense-functions unified in the mind during sleep, [b] The five life-functions, like sacrificial fires, slumber not, [c] The universal mind, the beholder of dreams, [d] The brilliant happiness of dreamless sleep, in the mindâs non-action, [e] The Supreme Soul the ultimate basis of the manifold world and of the individual, Concerning the value of meditation on âOmâ, Partial or complete comprehension of âOmâ and of Brahma affords temporary or final cessation of rebirth, Concerning the Person with sixteen parts1. Also, at that time the Saguna Brahman, (God with attributes), used to be called by different names, each indicating a particular manifestation of Brahman. Svetasvatara Upanisad, an important text on Vedanta starts with a discussion on the original cause of creation. Svetasvatara Upanishad, upanishat. This verse attributes this Upanishad to a sage called "Shvetashvatara" or to his line of ancient spiritual teachers. Svetasvatara Upanisad (Sanskrit Text, Roman Transliteration, Word-to-Word Meaning, English Translation and Detailed Explanation) by Swami Tejomayananda Paperback (Edition: 2013) Unpublished Upanishads available for encoding. Click here to know more By knowing Him alone one transcends death; there is no other path to go by.\"\"This greater than the greatest, smaller than the smallest, this Reality is hidden within all beings in the cave of their heart.\" -- Swami Satyamayananda to well into the Current Era. All plurality and antitheses of existence developed from an original and still immanent unity, The original self-developing non-existence, the essence of existence and the sole basis of fearless bliss, The gradation of blisses up to the bliss of Brahma2, The knower of the unity of the human person with the personality in the world reaches the blissful sphere of self-existence, The knower of the bliss of Brahma is saved from all fear and from all moral self-reproach, THIRD VALLĪ (Bhá¹igu VallÄ«, âChapter concerning Bhá¹iguâ), Bhá¹iguâs progressive learning through austerity of five phases of Brahma, The reciprocal relations of food, supporting and supported, illustrated; the importance of such knowledge, The worshiper thereof appropriates the object of his worship, The knower of the unity of the human person with the personality in the world attains unhampered desire, A mystical rapture of the knower of the universal unity, The creation of the four worlds, of the cosmic person, and of cosmic powers by the primeval Self, The ingredience of the cosmic powers in the human person, The creation of food of fleeting material form, and the inability of various personal functions to obtain it, The mystic name of the sole self-existent Self, FIRST ADHYÄYA The course of reincarnation, and its termination through metaphysical knowledge2, Citra and Åvetaketu concerning the path to the conclusion of reincarnation, The testing at the moon; thence either return to earth, or further progress, The knowerâs triumphal progress through the Brahma-world, Approaching unto the very throne of Brahma, Essential identity with the infinite Real, Apprehension of It through the Sacred Word and through all the functions of a person; the knowerâs universal possession, SECOND ADHYÄYA The doctrine of PrÄá¹a, together with certain ceremonies, Identity with Brahma; its value in service and security to oneself, Daily adoration of the sun for the removal of sin, Regular adoration of the new moon for prosperity, A prayer in connection with wife and children, A returning fatherâs affectionate greeting to his son1, The manifestation of the permanent Brahma in evanescent phenomena, (b) An individualâs powers revertible into breath, The contest of the bodily powers for supremacy; the ultimate goal, A dying fatherâs bequest of his various powers to his son5, THIRD ADHYÄYA Doctrine of PrÄá¹a (the Breathing Spirit), Knowledge of Indra, the greatest possible boon to men, The unity of an individualâs functions or special prÄá¹as, The really vitalizing and unifying âvital breath,â the breathing spirit or conscious self, The âAll-obtainingâ in PrÄá¹a through the vital breaths, The correlation of the individualâs functions with the facts of existence, The supremacy of consciousness in all the functions and facts of existence, The indispensableness of consciousness for all facts and experience, The subject of all knowledge, the paramount object of knowledge, The absolute correlativity of knowing and being, A personâs ethical irresponsibility, his very self being identical with the world-all, FOURTH ADHYÄYA A progressive definition of Brahma2, BÄlÄkiâs offer of instruction concerning Brahma, Clue-words of the subsequent conversation, BÄlÄkiâs and AjÄtaÅatruâs progressive determination of Brahma, The universal creator in the covert of the heart, The ultimate unity in the selfâcreative, pervasive, supreme, universal, The all-conditioning, yet inscrutable agent, Brahma, Allegory of the Vedic godsâ ignorance of Brahma, Knowledge of Brahma, the ground of superiority, Brahma in cosmic and in individual phenomena, Concluding practical instruction and benefits, Warning on the neglect of a Brahman guest, Naciketasâs first wish: return to an appeased father on earth, Naciketasâs second wish: an understanding of the Naciketas sacrificial fire that leads to heaven, Naciketasâs third wish: knowledge concerning the effect of dying, This knowledge preferable to the greatest earthly pleasures, The failure of pleasure and of ignorance; the wisdom of the better knowledge, The need for a competent teacher of the soul, Steadfast renunciation and self-meditation required, The Soul revealed to the unstriving elect, Parable of the individual soul in a chariot, Intelligent control of the soulâs chariot needed to arrive beyond transmigration, The order of progression to the supreme Person, The subtle perception of the all-pervading Soul, Exhortation to the way of liberation from death, The immortal Soul not to be sought through outward senses, Yet the agent in all the senses, in sleeping and in waking, The universal Soul (Ätman), identical with the individual and with all creation, Failure to comprehend the essential unity of being regarded as the cause of reincarnation, The result of seeing multiplicity or else pure unity, The real Soul of the individual and of the world, The appropriate embodiment of the transmigrating soul, Oneâs real person, the same as the world-ground, The unitary world-soul, immanent yet transcendent, The indescribable bliss of recognizing the world-soul in oneâs own soul. 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