Svetasvatar upanishad
Chapter 1
।। Verse 1।।
Oṃ brahmavādino badanti—
kiṃ kāraṇaṃ brahma kutaḥ sma jātāḥ
jībāma kena kba ca sampratiṣṭhāḥ।
adhiṣṭhitāḥ kena sukhetareṣu
barttāmahe brahmavido byābasthām।। 1.1
Translation:- Seers who speak of Brahman say thus - O, knowers of Brahman, of what form is Brahman, the cause of this Universe ? On account of which are we born and by which dowe live ? In which are we placed in the end ? Being presided over by which do we function in acts of joy and sorrow following the prescribed order ?
-: Commentary by Raṅgarāmānuja :-
atasīgucchasacchāya mañjitoraḥsthalaṃ śriyā।
añjanācalaśṛṅgāramañjalirmama gāhatām।।
Vyāsaṃ lakṣaṇayogīndraṃ praṇamyānyān gurūnapi।
śvetāśvatara mantrāṇāṃ bibṛtiṃ karabāṇyaham।।
Translation of commentary:- In the invocation of commentary sri Raṅgarāmānuja acharya pointing the parama tattva and iṣṭavastu. O lord please accept my humble obeisance, you are the ornaments of the Añjanācala means Veṅkaṭagiri. Your beautiful dark blue chest which is like the Atasī flower is adorned by the śrīdevī.
Then he offers obeisance to the previous acharyas. I am bowing down to the previous acharyas śrī Vyāsadeva, śrī Rāmānujācāryya and other ācāryas in the disciplic succession, by whose mercy I have explained the śvetāśvatara upanishad.
Then he offers obeisance to the previous acharyas. I am bowing down to the previous acharyas śrī Vyāsadeva, śrī Rāmānujācāryya and other ācāryas in the disciplic succession, by whose mercy I have explained the śvetāśvatara upanishad.
-: Commentary by Raṅgarāmānuja :-
śvetarasamastacetanācetanabilakṣaṇa paramātmasbarūpa nirdidhārayaiṣayaeyamupaniṣadārabhyate, bidyāstutyarthamākhyāyaikāmāha।
Translation of commentary:-
In this verse the auspicious invocation is done by Sri raṅgarāmānuja at the introduction of upaniṣada commentary. The subject of this upaniṣada is the supersoul, who is different from all the living and nonliving beings. The knowledge, glories and hymns about the supersoul is described here.
In this verse the auspicious invocation is done by Sri raṅgarāmānuja at the introduction of upaniṣada commentary. The subject of this upaniṣada is the supersoul, who is different from all the living and nonliving beings. The knowledge, glories and hymns about the supersoul is described here.
-: Commentary by Raṅgarāmānuja :-
brahmavādanaśīlā munayo bakṣyamāṇa prakāreṇa badantisma ityarthaḥ— he brahmabidaḥ jagataḥ kāraṇaṃ brahma kiṃ debatārūpaṃ? kasmādabrahmaṇo'smākaṃ janmasthitiśca sampratiṣṭhāśabdito layaśca kena bā brahmaṇādhiṣṭhitā statparatantrāḥ santaḥ jihāsiteṣu duḥkharūpeṣu kaṣṭarūpeṣu janmasu biśiṣṭāmabasthitimanusṛtya barttāmahe। supratiṣṭhā iti pāṭhe'pyayameba arthaḥ।
Translation of commentary:-
Once the sages, who are brahmabādī or vedantists assembled and discussed in the following way. (They discussed the following four questions).
O knowers of brahman ! What is the brahman, the cause of the universe. What is its svarūpa. Who is the brahman from whom we are born? By whom do we live? and in whom we are dissoluted. The word sampratiṣṭhā means dissolution of the universe at the pralaya. Who is the brahman, under control of whom the jivas, are born in the world full of sorrow and trouble, and by which the jivas function in different ways. No one wants these sorrow trouble and miseries. But the jivas are dependent on the brahma, so they have to born in this world full of miseries.
In some texts there is supratiṣṭhā instead of sampratiṣṭhā. The meaning is same in both.
O knowers of brahman ! What is the brahman, the cause of the universe. What is its svarūpa. Who is the brahman from whom we are born? By whom do we live? and in whom we are dissoluted. The word sampratiṣṭhā means dissolution of the universe at the pralaya. Who is the brahman, under control of whom the jivas, are born in the world full of sorrow and trouble, and by which the jivas function in different ways. No one wants these sorrow trouble and miseries. But the jivas are dependent on the brahma, so they have to born in this world full of miseries.
In some texts there is supratiṣṭhā instead of sampratiṣṭhā. The meaning is same in both.
-: Commentary by Raṅgarāmānuja :-
nanu kāraṇaṃ brahma siddhabaৎ kṛtyaṃ, kiṃ debatārūpamiti praśna ebānupapannaḥ tasyaibānabhyupagantabyatbāt, loke hi kālajñāḥ kālamebahi sarbakāraṇamācakṣyate lokāyatikāstu sbabhābahetumācakṣyate mīmāṃsakāstu niya়tilakṣaṇaṃ karmaiba hetuṃ manyante apare ahetukatbalakṣaṇaṃ yādṛcchikatbaṃ apare pañcabhūtāni prakṛtimeba bā kecit puruṣaṃ kecidācakṣyate teṣāmanyatamaḥ pakṣostu kiṃ brahmakāraṇabādābhyupagamena ityāśaṅkāha।
Translation of commentary:-
If someone argues that “brahman is the cause of the universe" it is axiomatic. And the brahmavidas know his svarūpa also. Then why they are asking about the svarūpa of the brahman? To answer here it is said that— It is not granted by everyone that brahman is the cause of this universe. Someone says that the time is the creator of the universe, the lokāyata says the svabhāba is the cause. The mīmāṃsaka says the niyata karma is the cause. And some says there is no cause of the universe, it is created by chance.
Some says that the nature, some says the pañcabhuta or some says the puruṣa is the cause of universe. There are so many different doctrines of the creation of universe. These different doctrines are described and refuted by vedantists in the next mantra.
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Some says that the nature, some says the pañcabhuta or some says the puruṣa is the cause of universe. There are so many different doctrines of the creation of universe. These different doctrines are described and refuted by vedantists in the next mantra.
Next >>
