SVU 2.14-2.16: Knowledge of the Self and Omnipresence

As in a cleansed mirror, the Self appears in its own light. Whoever knows the unborn God is released from every bond and beholds the One in every being.

Dr. Ronald Steiner

Nils Jacob Liersch 27.12.2020

Śvetāśvatara Upaniṣad 2.14

यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत्सुधौतम् |

yathaiva bimbaṃ, mṛdayopaliptaṃ; tejo-mayaṃ, bhrājate tat su-dhautam | Analysis ▾ Analysis ▴

yathā	yathā adverb	just as
eva	eva particle	precisely, indeed
bimbam nominative singular	bimba substantive neuter	a mirror, disc, image
mṛdayā instrumental case singular	mṛdā substantive feminine	with earth, dirt
upaliptam nominative singular neuter past participle passive	upa previx lip verbal root	covered, smeared
tejas upapada-compound	tejas substantive neuter	brilliance, light
mayam nominative singular neuter	maya adjective	consisting of, luminous
bhrājate 3rd person singular medial present	bhrāj verbal root	it shines, gleams
tat nominative singular neuter	tad pronoun dem	it, this
su karmadhāraya-compound	su previx	well, thoroughly
dhautam nominative singular neuter past participle passive	dhāv verbal root	washed, cleansed

तद्वात्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः ||14||

tad vātma-tattvaṃ, prasamīkṣya dehī; ekaḥ kṛtārtho, bhavate vīta-śokaḥ ||14|| Analysis ▾ Analysis ▴

tat nominative singular neuter	tad pronoun dem	this, so
vā	vā particle	indeed, or
ātma tatpuruṣa-compound genitive	ātman substantive masculine	of the Self
tattvam accusative singular	tattva substantive neuter	the true nature, reality
prasamīkṣya absolutus	pra previx sam previx īkṣ verbal root	having beheld, recognised
dehī nominative singular	dehin substantive masculine	the embodied one
ekaḥ nominative singular masculine	eka numeral	one, the One
kṛta upapada-compound past participle passive	kṛ verbal root	accomplished, attained
arthaḥ nominative singular	artha substantive masculine	whose purpose is fulfilled
bhavate 3rd person singular medial present	bhū verbal root	he becomes, is
vīta upapada-compound past participle passive	vi previx i verbal root	freed, gone beyond
śokaḥ nominative singular masculine	śoka substantive masculine	sorrow, free from sorrow

Metre: Pāda 1: Triṣṭubh with Vajrā ending; Pāda 2: Triṣṭubh with Śālinī ending; Pāda 3: Triṣṭubh with Vajrā ending; Pāda 4: Triṣṭubh with Śālinī ending — 12 syllables

Dr. Ronald Steiner - 2026 - historically literal

As a mirror soiled with earth shines again once it has been thoroughly cleansed, so a person who recognises the true nature of the Self becomes one, attains the goal and is freed from sorrow.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara compares the Self to a golden or silver disc from which the dirt lying upon it is removed. Likewise, the non-dual Self is not newly produced but clearly seen. Whoever directly recognises it is fulfilled and free from grief; the alternative reading tadvat satattvam leads to the same sense.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda sharpens the simile: the sun or moon has never actually been covered with clay. Likewise, Māyā never truly touches the Self. When one's own self-luminous nature is recognised as 'I am Brahman', the supposedly ignorant embodied being proves to be free from difference, to have fulfilled life's purpose, and to be free from all grief arising from ignorance.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa understands the verse as the Ghaṭa stage, the second phase of yoga. Just as a piece of gold shines when heated and purified, the immediate vision of the Self attained through dhyāna and samādhi leads to unity with the highest Self. 'One' may additionally emphasise that only a rare practitioner attains this perfection.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat relates the image to a mirror or a similar shining surface: the cleaning agent removes only the impurity resting upon it. Likewise, the blemish belongs to the upādhi, not to the Self. Through the immediate insight 'I am Brahman', the witness of the body and organs recognises itself as non-dual, fulfilled and free from saṃsāra and grief.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

sudhautam LV1958 ] sudhātam LV1958-app; sudhāntam ASS1927, LV1958-app

Critical Apparatus

Gleichwie ein Spiegel, der mit Staub bedeckt war, Wie Feuerschein erglänzt, wenn er gereinigt, So wird nur, wer erkannt der Seele Wesen, Des Ziels teilhaftig und befreit von Kummer.

Paul Deussen - 1921

Even as a mirror stained by dust Shines brilliantly when it has been cleansed, So the embodied one, on seeing the nature of the Soul (Atman), Becomes unitary, his end attained, from sorrow freed.

Robert Hume - 1921

Just as a disc (of gold or silver), covered with dust, shines full of lustre when it is well-washed; in the same way, man, having thoroughly realized the Reality of the Spirit, and being one with God, becomes free from sorrow and attains his (desired) object.

Siddhesvar Varma Shastri - 1916

Gleichwie ein Spiegel, der mit Staub bedeckt war, Wie Feuerschein erglänzt, wenn er gereinigt, So wird nur, wer erkannt der Seele Wesen, Des Ziels teilhaftig und befreit von Kummer.

Paul Deussen - 1897

As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and free from grief, after he has seen the real nature of the Self<1>.
<1: Pareshām pāthe tadvat sa tattvam prasamīkshya dehīti.>

F. Max Müller - 1884

As a piece (of gold or silver), covered with earth, when cleansed, shines like light, so the embodied soul, when beholding the true nature of the soul (of itself) becomes one, obtains its true end, and every pain ceases.

Edward Röer - 1853

Śvetāśvatara Upaniṣad 2.15

यदात्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् |

yad ātma-tattvena, tu brahma-tattvaṃ; dīpopamene,ha yuktaḥ prapaśyet | Analysis ▾ Analysis ▴

yat	yad adverb	when, in that
ātma tatpuruṣa-compound genitive	ātman substantive masculine	of the Self
tattvena instrumental case singular	tattva substantive neuter	through the true nature, reality
tu	tu particle	but, indeed
brahma tatpuruṣa-compound genitive	brahman substantive neuter	Brahman
tattvam accusative singular	tattva substantive neuter	the true nature, reality
dīpa upapada-compound	dīpa substantive masculine	lamp, light
upamena instrumental case singular neuter	upama adjective	by what is comparable, through the simile
iha	iha adverb	here
yuktaḥ nominative singular masculine past participle passive	yuj verbal root	gathered, joined in yoga
prapaśyet 3rd person singular aktive optative	pra previx dṛś verbal root	he should behold, recognise

अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपाशैः ||15||

ajaṃ dhruvaṃ, sarva-tattvair viśuddhaṃ; jñātvā devaṃ, mucyate sarva-pāśaiḥ ||15|| Analysis ▾ Analysis ▴

ajam accusative singular masculine	aja adjective	the unborn
dhruvam accusative singular masculine	dhruva adjective	the constant, eternal
sarva karmadhāraya-compound	sarva pronoun quant	all, every
tattvaiḥ instrumental case plural	tattva substantive neuter	by all realities, principles
viśuddham accusative singular masculine past participle passive	vi previx śudh verbal root	completely pure, purified
jñātvā absolutus	jñā verbal root	having known
devam accusative singular	deva substantive masculine	God, the divine
mucyate 3rd person singular passive present	muc verbal root	is released
sarva karmadhāraya-compound	sarva pronoun quant	all, every
pāśaiḥ instrumental case plural	pāśa substantive masculine	from the bonds

Metre: Triṣṭubh with Śālinī ending

Dr. Ronald Steiner - 2026 - historically literal

When one gathered in yoga sees the true nature of Brahman by the light of one's own Self and recognises God as unborn, constant and untouched by every limiting principle, one is released from all bonds.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara explains that the highest Self is known only through one's own self-luminous Self, as light is known through light. Unborn and immutable, it is untouched by ignorance and its effects. This knowledge is not an encounter between two beings but 'I am Brahman', and it loosens all bonds.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda has the person composed in eight-limbed yoga recognise Brahman within their own Self. The lamp stands for self-revelation, not for an external means of knowledge. 'Unborn', 'steadfast' and 'pure' exclude change and contact with ignorance; all bonds of thinking in terms of 'I' and 'mine' are loosened.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa assigns the verse to the third stage of yoga, called Paricaya. Brahman is seen not merely as an object but in unity with one's own Self. Because it is beginningless, immutable and untouched by all elemental principles, knowledge of it means at the same time freedom from all bonds.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat presupposes proximity to a teacher, service, hearing and the rest of the practice of knowledge. By purifying the meanings of 'you' and 'that', their immediate unity is recognised. The lamp denotes the witness of the three states of consciousness; as this witness, the seeker sees Brahman in the cave of the heart and dissolves ignorance together with its effects.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

Wem seiner Seele Wesen ward zur Fackel, Im Yoga Brahman’s Wesen zu erschauen, Fest, ewig, rein von allen Daseinsformen,—Wer so den Gott weiß, der wird frei von Banden.

Paul Deussen - 1921

When with the nature of the self, as with a lamp, A practiser of Yoga beholds here the nature of Brahma, Unborn, steadfast, from every nature free—By knowing God (deva) one is released from all fetters!

Robert Hume - 1921

When (a man) of self-control sees here (in his heart) the Reality of Brahm only by his own self, as if with a lamp, he is released from all bonds, having known the Self-Luminous Being, who is without beginning, unchangeable, and untainted with all things of Maya.

Siddhesvar Varma Shastri - 1916

Wem seiner Seele Wesen ward zur Fackel, Im Yoga Brahman’s Wesen zu erschauen, Fest, ewig, rein von allen Daseinsformen,—Wer so den Gott weiß, der wird frei von Banden.

Paul Deussen - 1897

And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures<1>, he is freed from all fetters.
<1: Sarvatattvair avidyātatkāryair visuddham asamsprishtam.>

F. Max Müller - 1884

When,<1> absorbed in this concentration, (the Yogi) sees by the true nature of his own self, which manifests like a light, the true nature of Bramha, which is not born, eternal and free from all effects of nature<2> (or, as Śankara explains “tattwa,” from the effects of ignorance), he gets released from all bonds.
<1: This verse, according to Dr. Weber, is taken from the Vājas., Taitt. Āraṇ. X. 1–3.>
<2: Tattwa is a term of the Sānkhya, and means a principle, something, from which something else is derived, the nature of a thing. It may also be translated,—“free from the nature of all,” which “tattwa” would, in this case, denote “nature.”>

Edward Röer - 1853

Śvetāśvatara Upaniṣad 2.16

एष ह देवः प्रदिशो ऽनु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः |

eṣa ha devaḥ, pradiśo 'nu sarvāḥ; pūrvo ha jātaḥ, sa u garbhe antaḥ | Analysis ▾ Analysis ▴

eṣaḥ nominative singular masculine	etad pronoun dem	this one
ha	ha particle	indeed
devaḥ nominative singular	deva substantive masculine	God, the divine
pradiśaḥ accusative plural	pradiś substantive feminine	the directions, regions
anu	anu particle	along, throughout
sarvāḥ accusative plural feminine	sarva pronoun quant	all, every
pūrvaḥ nominative singular masculine	pūrva adjective	the former, first
ha	ha particle	indeed
jātaḥ nominative singular masculine past participle passive	jan verbal root	born, arisen
saḥ nominative singular masculine	tad pronoun dem	he, this one
u	u particle	and, also
garbhe lokative singular	garbha substantive masculine	in the womb, germ
antar	antar adverb	within, inside

स एव जातः स जनिष्यमानः प्रत्यङ्जनास्तिष्ठति सर्वतोमुखः ||16||

sa eva jātaḥ, sa janiṣyamānaḥ; pratyaṅ janās, tiṣṭhati sarvato-mukhaḥ ||16|| Analysis ▾ Analysis ▴

saḥ nominative singular masculine	tad pronoun dem	he, this one
eva	eva particle	precisely, alone
jātaḥ nominative singular masculine past participle passive	jan verbal root	born, arisen
saḥ nominative singular masculine	tad pronoun dem	he, this one
janiṣyamānaḥ nominative singular masculine future participle medial	jan verbal root	one who will be born
pratyaṅ nominative singular masculine	pratyañc adjective	turned inward, within
janāḥ vokative plural	jana substantive masculine	O people
tiṣṭhati 3rd person singular aktive present	sthā verbal root	he stands, remains
sarvatas bahuvrīhi-compund	sarvatas adverb	on every side, everywhere
mukhaḥ nominative singular masculine	mukha substantive neuter	with faces, facing

Metre: Pāda 1: Triṣṭubh with Vajrā ending; Pāda 2: Triṣṭubh with Vajrā ending; Pāda 3: Triṣṭubh with Vajrā ending; Pāda 4: Jagatī with Vaṃśa ending

Dr. Ronald Steiner - 2026 - historically literal

This God pervades every region of the world. He was the first to be born and is present in the womb. He is everyone who has been born or will be born; within every person he stands, facing every direction.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara unfolds the omnipresence of the one Self. The same one is born foremost as Hiraṇyagarbha, is present in the womb, is every child already born and every future being. As the inner Self of all living beings, it bears all their faces, yet does not stand opposed to them as another being.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda distinguishes several modes of appearance: unmanifest Brahman, the first-born Sūtrātman, Virāṭ in the cosmic egg and Prajāpati within, as well as the inner Self of every person. 'Turned inwards' prevents these cosmic forms from being misunderstood as the Self's actual birth; birth belongs only to superimposition.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa assigns the verse to the fourth stage of perfection, called Niṣpatti. The one is Hiraṇyagarbha, enters his creation as creator and appears in past, present and future beings. As the inwardly experienced 'I', he is present in all people and has a face everywhere.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat describes unlimited, non-dual consciousness under upādhis. It appears first as Hiraṇyagarbha, as Virāṭ in the cosmic egg, and as past, present and future jīvas under innumerable individual body-and-mind conditions. The multiplicity of faces concerns these conditions; inwardly, the same highest Ātman is present in all.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

eṣa ha LV1958 ] eṣo 'ha conj. Silburn apud LV1958-app

janās LV1958 ] janāṃs ASS1927, LV1958-app

Critical Apparatus

Er ist der Gott in allen Weltenräumen, Vormals geboren und im Mutterleibe; Er ward geboren, wird geboren werden, Ist in den Menschen und allgegenwärtig.<1>
<1: Vāj. Samh. 32,4 (Gesch. d. Phil. I, 292).>

Paul Deussen - 1921

That God faces all the quarters of heaven. Aforetime was he born, and he it is within the womb. He has been born forth. He will be born. He stands opposite creatures, having his face in all directions.<1>
<1: This stanza = VS. 32. 4.>

Robert Hume - 1921

It is this Luminous Being alone who pervades all the directions. It is He who was first-born (as Hiranyagarbha); it is He who is immanent in the womb (of the Universe as Virat); whatever is born (as individual soul) is He; and whatever will be born will be He with faces everywhere, He is present within (as the self of) all human beings.

Siddhesvar Varma Shastri - 1916

Paul Deussen - 1897

He indeed is the god who pervades all regions: he is the first-born (as Hiranyagarbha), and he is in the womb. He has been born, and he will be born<1>. He stands behind all persons, looking everywhere.
<1: This verse is found in the Vāg. Samh. XXXII, 4; Taitt. Ār. X, 1, 3, with slight modifications. The Vāgasaneyins read esho ha (so do A. B.) for esha hi; sa eva gātah (A. B.) for sa vigātah; ganās (A. B.) for ganāms. The Āranyaka has sa vigāyamānah for sa vigātah, pratyaṅmukhās for pratyañganāms, and visvatomukhah for sarvatomukhah. Colebrooke (Essays, I, 57) gives a translation of it. If we read ganāh, we must take it as a vocative.>

F. Max Müller - 1884

For he (the Yogi) is the god who is born before all the quarters and intermediate quarters (Hiranyagarbha), he is indeed within the womb, he is born, he will be born; in the shape of all he dwells in every creature.

Edward Röer - 1853

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Dr. Ronald Steiner

From Ulm

The "Yoga Doc" - Dr. Ronald Steiner is the founder of the AYI method. This method links traditional Ashtanga Yoga with innovative Yogatherapy and living Philosophy. This forms a practice that is personal for each and... more ›

Nils Jacob Liersch

Meine Begeisterung für Yoga, indische Philosophie und Sanskrit führte mich zum Studium der Indologie und Religionswissenschaft an der Universität Heidelberg. Seit 2004 befinde ich mich auf meinem persönlichen Yogaweg... more ›

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SVU 2.14-2.16: Knowledge of the Self and Omnipresence

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