The Upanishads

From

Shwetashwatara Upanishad

Chapter Four

य एकोऽवर्णो बहुधा शक्तियोगाद्वर्णाननेकान्निहितार्थो दधाति ।
वि चैति चान्ते विश्वमादौ स देवः स नो बुद्धया शुभया संयुनक्तु ॥१॥

1) The One was without form and hue; and He, by Yoga of His own might, became manifold; He weareth many forms and hues, but hath no object nor interest therein; God into Whom all the universe breaketh up and departeth at the end of all and He alone was in the beginning. May He yoke us with a bright and gracious understanding.

तदेवाग्निस्तदादित्यस्तद्वायुस्तदु चन्द्रमाः ।
तदेव शुकं तद् ब्रह्म तदापस्तत्प्रजापतिः ॥२॥

2) God is fire that burneth and the Sun in heaven and the Wind that bloweth: He too is the Moon. His is the seed and Brahma and the waters and He is Prajapati, the Father of his peoples.

त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी ।
त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः ॥३॥

3) Thou art woman and Thou art man also; Thou art the boy, or else Thou art the young virgin, and Thou art yonder worn and aged man that walkest bending upon a staff. Lo, Thou becomest born and the universe groweth full of Thy faces.

नीलः पतङ्गो हरितो लोहिताक्षस्तडिद्गर्भ ऋतवः समुद्राः ।
अनादिमत्त्वं विभुत्वेन वर्तसे यतो जातानि भुवनानि विश्वा ॥४॥

4) Thou art the blue bird and the green and the scarlet-eyed; Thou art the womb of Lightning and the Seasons and the Oceans. Spirit without beginning, because Thou hast

Page 367

poured thyself manifoldly into all forms, therefore the worlds have being.

अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरुपाः ।
अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥५॥

5) There is one Unborn Mother; she is white, she is black, she is blood-red of hue; having taken shape, lo, how she giveth birth to many kinds of creatures; for One of the two Unborn taketh delight in her and lieth with her, but the Other hath exhausted all her sweets and casteth her from him.

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।
तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥६॥

6) They are two birds that cling to one common tree; beautiful of plumage, yoke-fellows are they, eternal companions; and one of them eateth the delicious fruit of the tree and the Other eateth not, but watcheth His fellow.

समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः ।
जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥७॥

7) Man is the bird that dwelleth on one common tree with God, but he is lost in its sweetness and the slave of its sweetness and loseth hold of God; therefore he hath grief, therefore he is bewildered. But when he seeth that other bird who is God, then he knoweth that nothing is but God's greatness, and his grief passeth away from him.

ऋचो अक्षरे परमे व्योमन् यस्मिन्देवा अधि विश्वे निषेदुः ।
यस्तं न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥८॥

8) In that highest and undying Heaven where all the Gods have taken their session, there are the verses of the Rig-veda; and he who knoweth not its abiding place, how shall the Rig-veda help him? They who know it, lo! they are here, they have their firm seat for ever.

Page 368

छन्दांसि यज्ञाः कतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति ।
अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया संनिरुद्धः ॥९॥

9) Holiness and sacrifices and vows and all offerings and what was and what shall be and what the Vedas tell of, all this is the stuff whence the Lord of the Illusion fashioneth for Himself his various Universe, and in them, as with a wall, that Other by His Illusion is prisoned and fettered.

मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम् ।
तस्यावयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥१०॥

10) Know Nature for the Illusion and Maheshwara, the Almighty, for the Lord of the Illusion: this whole moving world is filled in with created things as with His members.

यो योनिं योनिमधितिष्ठत्येको यस्मिन्निदं सं च वि चैति सर्वम् ।
तमीशानं वरदं देवमीडयं निचाय्येमां शान्तिमत्यन्तमेति ॥११॥

11) He being One entereth upon womb and womb, in Him all this manifest world cometh together and breaketh up again, lo, the Master, the Giver, the Lord Adorable: whom having increased within himself man goeth to unutterable peace.

यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः ।
हिरण्यगर्भ पश्यत जायमानं स नो बुद्धया शुभया संयुनक्तु ॥१२॥

12) He is the birth of their Gods and He is their passing, Master of the Universe, Rudra, the mighty Seer, He beheld Hiranyagarbha shaping: may He yoke us with a bright and gracious understanding.

यो देवानामधिपो यस्मिँल्लोका अधिश्रिताः ।
य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥१३॥

13) The Master and King of the Gods, in Him the worlds have their abiding place; He lordeth over the two-footed and the four-footed creature. For what God shall we order the offering?

Page 369

सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये विश्वस्य स्रष्टारमनेकरुपम् ।
विश्वस्यैकं परिवेष्टितारं ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥१४॥

14) Finer beyond fineness, He hath hidden him in the midmost of this hustling chaos, He hath created this universe by taking many figures and as the One He encompasseth it around and girdeth it;¹ having known Shiva, the Blessed One, man goeth to unutterable peace.

स एव काले भुवनस्य गोप्ता विश्वाधिपः सर्वभूतेषु गूढः ।
यस्मिन्युक्ता ब्रह्मर्षयो देवताश्च तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥१५॥

15) He protecteth His World in its allotted season, yea, the Master of the Universe watcheth hidden in all his creatures: by Yoga, in Him the holy sages and the Gods knew and tore asunder Death and his meshes.

घृतात्परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम् ।
विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥१६॥

16) As the rare and fine cream in clarified butter, and it is richer than the butter, so Shiva the Blessed One hath hidden Him in every one of all His creatures; but as the One He encompasseth this whole world and girdeth it around. Know God and thou breakest every bondage.

एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये संनिविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥१७॥

17) This God, the Great Soul, the World-Builder, sitteth for ever in the heart of his peoples; and with the heart and with the mind and with the understanding the soul envisageth Him. They who know this are the immortals.

यदाऽतमस्तन्न दिवा न रात्रिर्न सन्न चासञ्छिव एष केवलः ।
तदक्षरं तत्सवितुर्वरेण्यं प्रज्ञा च तस्मात्प्रसृता पुराणी ॥१८॥

18) When darkness is not and day dawneth not nor night

Page 370

cometh, nor reality nor unreality, but all is Shiva, the Blessed One pure and absolute, that verily is the Imperishable and the Sun, more glorious than Savita and from Him Wisdom, the Ancient Goddess, was poured in the beginning.²

नैनमूर्ध्व न तिर्यञ्चं न मध्ये परिजग्रभत् ।
न तस्य प्रतिमा अस्ति यस्य नाम महद्यशः ॥१९॥

19) Not on high have any laid hold of Him, nor shalt thou take Him on the level nor seize Him; but lo, He hath no likeness nor image, whose glory verily is great among the nations.

न संदृशे तिष्ठति रुपमस्य न चक्षुषा पश्यति कश्चनैनम् ।
हृदा हृदिस्थं मनस य एनमेवं विदुरमृतास्ते भवन्ति ॥२०॥

20) The Eternal hath not form that He should stand in the dominion of the Eye, neither by vision doth any man behold Him but with heart and mind who truly know This which is in the heart, they become deathless.

अजात इत्येवं कश्चिद्भीरुः प्रपद्यते ।
रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥२१॥

21) Knowing Thee unborn, one cometh to Thee and his heart is full of fear. O Rudra, O thou Terrible, Thou hast that other kind and smiling face, with that sweet smile protect me.

मा नस्तोके तनये मा न आयुषि मा नो गोषु मा नो अश्वेषु रीरिषः ।
वीरान्मा नो रुद्र भामितो वधीर्हविष्मन्तः सदमित्त्वा हवामहे ॥२२॥

22) O Rudra, smite not our sons nor our little children, nor our lives nor our horses nor our cattle; slay not our heroes in thy wrath, O Terrible One; lo, we come with offerings in our hands and call Thee in the assembly of the people.

Page 371

Chapter Five

द्वे अक्षरे ब्रह्मपरे त्वनन्ते विद्याविद्ये निहिते यत्र गूढे ।
क्षरं त्वविद्या ह्यमृतं तु विद्या विद्याविद्ये ईशते यस्तु सोऽन्यः ॥१॥

1) Both of these in the Transcendent, the Knowledge and the Ignorance, yea, both have their hidden being in the Eternal and Infinite and are set in it for ever. But of these Ignorance dieth and Knowledge liveth for ever and he who is master of both is other than they.

यो योनिं योनिमधितिष्ठत्येको विश्वानि रुपाणि योनीश्चं सर्वाः ।
ऋषि प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्विभर्ति जायमानं च पश्येत् ॥२॥

2) He being One entereth upon womb and womb, yea, upon all forms of being and upon all wombs of creatures; He in the beginning filled with (all) kinds of knowledge, Kapila, the Seer of old when he was born from his mother, yea, he saw Kapila in his shaping.³

एकैकं जालं बहुधा विकुर्वन्नस्मिन्क्षेत्रे संहरत्येष देवः ।
भूयः सृष्ट्वा यतयस्तथेशः सर्वाधिपत्यं कुरुते महात्मा ॥३॥

3) God weaveth Him one net or He weaveth Him another and He maketh it of manifold meshes and casteth it abroad in this field of the body; then He draweth it in again. Also he created Yatis, great Seekers, and thus the Mighty Mind, wieldeth, the sceptre of his universal Lordship.⁴

सर्वा दिश ऊर्ध्वमधश्च तिर्यक्प्रकाशयन्भ्राजते यद्वनड्वान् ।
एवं स देवो भगवान्वरेण्यो योनिस्वभावानधितिष्ठत्येषः ॥४॥

Page 372

4) Lo, the sun riseth and driveth the world's wain, then he blazeth illumining all the regions and above and below and the level grow one lustre, even so, this glorious and shining God, being One, entereth upon various natures of wombs and ruleth over them.

यच्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान्परिणामयेद्यः ।
सर्वमेतद्विश्वमधितिष्ठत्येको गुणांश्च सर्वान्विनियोजयेद्यः ॥५॥

5) For He who is the Womb of the World, He bringeth each nature to its perfection and all those that are yet to be perfected He matureth. He indwelleth and presideth over all this His world and settleth all the modes of Nature to their workings.

तद्वेदगुह्योपनिषत्सु गूढं तद् ब्रह्मा वेदते ब्रह्मयोनिम् ।
ये पूर्वदेवा ऋषयश्य तद्विदुस्ते तन्मया अमृता वै वभूवुः ॥६॥

6) This is that secret mystery which is hidden in the Upanishads, for the Upanishad is the secret of the Veda; this is that which Brahma knoweth for the Womb of the Eternal. And the older Gods and the sages who knew of This, became This and were immortal.

गुणान्वयो यः फलकर्मकर्ता कृतस्य तस्यैव स चोपभोक्ता ।
स विश्वरुपस्त्रिगुणस्त्रिवर्त्मा प्राणाधिपः संचरति स्वकर्मभिः ॥७॥

7) One who is the maker of works and their fruits, because the mood-stuffs of Nature cleave to Him, He also reapeth from all work that He hath done and the World is His shape and the stuff of His working is threefold and three are the paths of His travel.⁵ Lo, the Master of Life, by the momentum of his own works He moveth in the centuries.

Page 373

अङ्गुष्ठमात्रो रवितुल्यरुपः सङ्कल्पाहंकारसमन्वितो यः ।
बुद्धेर्गुणेनात्मगुणेन चैव आराग्रमात्रो ह्यपरोऽपि दृष्टः ॥८॥

8) His size is as the size of a man's thumb, but His aspect as the Sun in its glory; and He hath Volition and He hath Personality. But there is another whom we see by virtue of the Understanding and by virtue of the Spirit, for the point of a cobbler's awl is not finer to vision.

बालाग्रशतभागस्य शतषा कल्पितस्य च ।
भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥९॥

9) Take thou the hundredth part of the point of a hair, divide it into a hundred parts again; then as is a part of that hundredth part of a hundredth, such shalt thou find this Spirit in man, if thou seek to separate Him; yet it is this in thee that availeth towards Infinity.

नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।
यद्यच्छरीरमादत्ते तेन तेन स रक्ष्यते ॥१०॥

10) Not woman is He, nor man either, not yet sexless; but whatsoever body He take, that confineth and preserveth Him.

सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासाम्बुवृष्टया चात्मविवृद्धिजन्म ।
कर्मानुगान्यनुकमेण देही स्थानेषु रुपाण्यभिसम्प्रपद्यते ॥११॥

11) By the allurements of sight, by the witcheries of touch, by the magic of volition, as body is born and groweth by food and drink and plenty, so also the Spirit in body progressively attaineth to successive forms in their fit places by the allurements etc.; according to His works He progresseth and His forms shape themselves to His works.

स्थूलानि सूक्ष्माणि बहूनि चैव रुपाणि देही स्वगुणैर्वृणोति ।
कियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥१२॥

12) Forms gross and forms subtle, forms many,—the Spirit in

Page 374

the body evolveth them all by His own nature in its working; by the law of action of His works and the law of action of the Spirit in man, by these He evolveth them. But there is Another in whom we behold Cause whereby all these meet together.⁶

अनाद्यनन्तं कलिलस्य मध्ये विश्वस्य स्रष्टारमनेकरुपम् ।
विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥१३॥

13) Without beginning, without end, in the welter and the chaos, who createth the world by taking many figures, and as the One girdeth and encompasseth it. He is the Lord and if thou know Him, thou shalt break free from all kinds of bondage.

भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् ।
कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥१४॥

14) Shiva, the Master of all becomings and not-becomings and from Him this whole creation floweth and it is only one part of Shiva; but He is not named after any nest of the winged Spirit, and the heart alone can apprehend Him. They who know Shiva, the Blessed One, abandon body for ever.

Page 375

Chapter Six

स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः ।
देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचकम् ॥१॥

1) 'Tis Nature and Self-existence, say one school of the seers. Nay, 'tis Time, say another; both are deceived and bewildered. 'Tis the Majesty of the Lord in the world of His creatures whereby this Wheel of the Eternal whirleth about continually.

येनावृतं नित्यमिदं हि सर्व ज्ञः कालकारो गुणी सर्वविद्यः ।
तेनेशितं कर्म विवर्तते ह पृथ्व्यप्तेजोऽनिलखानि चिन्त्यम् ॥२॥

2) He envelopeth this whole Universe with Himself for ever, He that knoweth, Maker of Time, and the Modes of Nature dwell in Him; yea, all things He discerneth. And by His governance the law of Works revolveth in its cycle; earth, water, fire, air, ether, of these thou shalt consider (as the substance wherein it turneth).

तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् ।
एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥३॥

3) The Lord doeth works and resteth again from His works, He yoketh Himself with the principle of things in their essence be it one or two or three or eight and with Time He yoketh Himself, and with the Self in its subtle workings.

आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान्विनियोजयेद्यः ।
तेषामभावे कृतकर्मनाशः कर्मक्षये याति स तत्त्वतोऽन्यः ॥४॥

4) So He beginneth works that are subject to the Modes of Nature and setteth all existences to their workings: and when these things are not, thereby cometh annihilation of work that hath been done; and with the perishing of work,

Page 376

He departeth out of them; for in His final truth He is other than they.

आदिः स संयोगनिमित्तहेतुः परस्त्रिकालादकलोऽपि दृष्टः ।
तं विश्वरुपं भवभूतमीडयं देवं स्वचित्तस्थमुपास्य पूर्वम् ॥५॥

5) We see Him to be the beginning, the Informing Cause whereby all standeth together; He dwelleth above and beyond the past, the present and the future and Time hath no part in him. Worship ye the Adorable whose shape is the whole universe and who hath become in the Universe, worship ye the Lord, the Ancient of Days in your own hearts who sitteth.⁷

स वृक्षकालाकृतिभिः परोऽन्यो यस्मात्प्रपञ्चः परिवर्ततेऽयम् ।
धर्मावहं पापनुदं भगेशं ज्ञात्वात्मस्थममृतं विश्वधाम ॥६॥

6) He is other than Time and Form and the Tree of the Cosmos and He is greater than they, from Whom this world of phenomena becometh and revolveth. Know ye the Master of Grace who bringeth virtue and driveth away sin. He dwelleth in the Spirit of man, the Immortal in whom all things have their home and dwelling-place.⁸

तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् ।
पतिं पतीनां परमं परस्ताद्विदाम देवं भुवनेशमीडयम् ॥७॥

7) Him may we know, the Highest, Prince of Princes and King of Kings, the summit and Godhead of the Gods. The High Lord over lords above all highness; the Master of the

Page 377

worlds whom we must worship.⁹

न तस्य कार्य करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते ।
परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ॥८॥

8) He hath nought that He must do nor any organ of His doing; there is none like Him seeing nor any greater. His might is over all and we hear of it in diverse fashions.¹⁰ Lo, His strength and the works of Him and His knowledge, they are self-efficient and their own cause and nature.

न तस्य कश्चित्पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् ।
स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥९॥

9) He hath no master in all this world, there is none that shall rule over Him. Verily, He hath no mark nor feature,¹¹ for He is the begetting cause and sovereign over the lords of these natural organs, but Himself hath no begetter neither any sovereign.¹²

यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतो देव एकः स्वमावृणोत् ।
स नो दधाद् ब्रह्माप्ययम् ॥१०॥

10) As the spider fashioneth his web and its threads are from his own body, so the One God than whom nought else existeth wrapt Himself from sight in the web born of eternal matter. May He ordain to us departure into the eternal.¹³

Page 378

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा ।
कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ॥११॥

11) One God alone is hidden in all creatures; for He pervadeth all things and is the inner Self of all beings, Master of their works and home of all that liveth, the great Witness, the Well of conscious life, Absolute, without qualities.¹⁴

एको वशी निष्क्रियाणां बहूनामेकं बीजं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ॥१२॥

12) One God and alone He controlleth the many who have themselves no separate work nor purpose; and He developeth one seed into many kinds of creatures; therefore the strong who behold Him in their own self where He sitteth, for them is the bliss that endureth for ever, and not for others.¹⁵

नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥१३॥

13) One Eternal of all those that pass and are not, One Conscious in all consciousness, He being One ordereth the desires of many; He alone is the great Source to which Sankhya and Yoga bring us, if thou know God thou shalt break free from every sort of bondage.

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिदं विभाति ॥१४॥

14) There the Sun cannot shine and the moon has no splendour;

Page 379

the stars are blind; there our lightnings flash not neither any earthly fire; all that is bright is but the shadow of His brightness and by His shining all this shineth.

एको हंसो भुवनस्यास्य मध्ये स एवाग्निः सलिले संनिविष्टः ।
तमेव विदित्वानि मृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥१५॥

15) One Swan of Being in the heart of all this Universe and He is Fire that lieth deep in the heart of water. By this Knowledge the soul passeth beyond the pursuit of Death and there is no other road for the great passage.

स विश्वकृद्विश्वविदात्मयोनिर्ज्ञः कालकारो गुणी सर्वविद्यः ।
प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुः ॥१६॥

16) He hath made all and knoweth all, for He is the womb out of which Self ariseth, and being possessed of the Nature Moods He becometh Time. There is eternal Matter and there is the Spirit within that knoweth his field in Matter; He is Lord of both, He ruleth over the Modes of Nature. The world and deliverance out of the world and the endurance of things and the bonds of their endurance, of all these He is the One Cause and reason.¹⁶

स तन्मयो ह्यमृत ईशसंस्थो ज्ञः सर्वगो भुवनस्यास्य गोप्ता ।
य ईशे अस्य जगतो नित्यमेव नान्यो हेतुर्विद्यत ईशनाय ॥१७॥

17) He is purely Himself, for He is the Immortal manifested in the Mighty One, the Knower who reacheth everywhere and guardeth this cosmos,¹⁷ yea, He ruleth all this moving

Page 380

world for ever and for ever, and there is no other source of greatness and lordship.

यो ब्रह्माणं विदधाति पूर्व यो वै वेदांश्च प्रहिणोति तस्मै ।
तं ह देवमात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥१८॥

18) He ordained Brahma the Creator from of old and sent forth unto Him the Veda, I will make haste unto God who standeth self-revealed in the spirit and in the understanding. I will take refuge in the Lord for my salvation.¹⁸

निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् ।
अमृतस्य परं सेतुं दग्धेन्धनमिवानलम् ॥१९॥

19) Without part, without act, utterly tranquil and faultless and stainless, therefore is He the one great bridge that carrieth us over to Immortality even as when a fire hath burnt up its fuel.

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।
तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥२०॥

20) When the sons of men shall fold up ether like a skin and wrap the heavens round them like a garment, then alone, without knowledge of the Lord, our God, shall the misery of the world have an ending.

तपःप्रभावाद्देवप्रसादाच्च ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् ।
अत्याश्रमिभ्यः परमं पवित्रं प्रोवाच सम्यगृषिसंघजुष्टम् ॥२१॥

21) By the might of his devotion and the grace of God, by the energy in his being Shwetashwatara hereafter knew the Eternal and he came to the renouncers of the worldly life and truly declared unto them the Most High and Pure God to whom the companies of seers resort for ever.

Page 381

वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् ।
नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥२२॥

22) This is the great secret of the Vedanta which was declared in a former time, not on hearts untranquilled to be squandered nor on men soulless nor on one who hath no disciples.¹⁹

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः प्रकाशन्ते महात्मनः ॥२३॥

23) But whosoever hath the supreme love and adoration for the Lord and as for the Lord, likewise for the Master, to him these great matters, when they are told, become clear of themselves, yea, to the Great Soul of him they are manifest.

Page 382