SVU 3.1-3.4: Rule of the World, Omnipresence and the Golden Germ

The one Rudra rules through Māyā, dwells within human beings, creates, preserves and withdraws everything; as the source of Hiraṇyagarbha, may he grant auspicious understanding.

Dr. Ronald Steiner

Nils Jacob Liersch 03.02.2021

Śvetāśvatara Upaniṣad 3.1

य एको जालवानीशत ईशनीभिः सर्वांल्लोकानीशत ईशनीभिः |

ya eko jāla-vān, īśata īśanībhiḥ; sarvāṃl lokān, īśata īśanībhiḥ | Analysis ▾ Analysis ▴

yaḥ nominative singular masculine	yad pronoun rel	who
ekaḥ nominative singular masculine	eka numeral	the one, unique
jāla upapada-compound	jāla substantive neuter	net, snare
vān nominative singular masculine	vat suffix	bearing a net
īśata 3rd person singular medial present	īś verbal root	he rules
īśanībhiḥ instrumental case plural	īśanī substantive feminine	through ruling powers
sarvān accusative plural masculine	sarva pronoun quant	all
lokān accusative plural	loka substantive masculine	the worlds
īśata 3rd person singular medial present	īś verbal root	he rules
īśanībhiḥ instrumental case plural	īśanī substantive feminine	through ruling powers

य एवैक उद्भवे संभवे च य एतद्विदुरमृतास्ते भवन्ति ||1||

ya evaika, udbhave saṃbhave ca; ya etad vidur, amṛtās te bhavanti ||1|| Analysis ▾ Analysis ▴

yaḥ nominative singular masculine	yad pronoun rel	who
eva	eva particle	indeed
ekaḥ nominative singular masculine	eka numeral	the one, unique
udbhave lokative singular	udbhava substantive masculine	at arising
saṃbhave lokative singular	saṃbhava substantive masculine	at continuing existence
ca	ca particle	and
ye nominative plural masculine	yad pronoun rel	those who
etat accusative singular neuter	etad pronoun dem	this
viduḥ 3rd person plural aktive perfekte	vid verbal root	they know
amṛtāḥ nominative plural masculine	amṛta adjective	immortal
te nominative plural masculine	tad pronoun dem	they
bhavanti 3rd person plural aktive present	bhū verbal root	they become

Metre: Pāda 1: Triṣṭubh with Vajrā ending — 13 syllables; Pāda 2: Triṣṭubh with Vajrā ending; Pāda 3: Triṣṭubh with Śālinī ending; Pāda 4: Triṣṭubh with Śālinī ending — 12 syllables

Dr. Ronald Steiner - 2026 - historically literal

The One bears the net of Māyā and rules all worlds through his divine powers. In both arising and continuing existence, he remains the One. Whoever knows him in this way becomes immortal.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara identifies the difficult-to-penetrate net with Māyā. The one Paramātman rules with his powers as Īśvara delimited by this Māyā. Whoever knows him as the same One in manifestation and dissolution transcends mortality.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda interprets the net of threads as great Avidyā, whose powers of concealment and projection bring forth the worlds. The One remains unchanged both in their multiplicity and in their return to mere being. Knowledge of identity makes the knower immortal.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

For the net, Nārāyaṇa considers Māyā, a collection of Nāḍīs and further meanings. Despite the manifold powers of knowledge and action, the Lord remains the sole material and efficient source. What alone exists at the beginning and the end is also real in the middle.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Because Māyā binds the Jīva, Vijñānabhagavat calls it an inextricable net. The immutable Lord rules through Māyā, its powers and its effects without himself being changed. Direct knowledge burns Avidyā and reveals the already existing reality of Brahman.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

Der netzausbreitend<1> herrscht mit Herrscherkräften, Die ganze Welt beherrscht mit Herrscherkräften, Einer bleibend beim Entstehen und Bestehen [der Welt], Unsterblich werden, welche das verstehen!
<1: Śaṅkara denkt an das Fangnetz der Māyā. Zunächst wird wohl das bekannte Bild von der Spinne und dem Netz (zuerst Bṛh. 2,1,20) vorschweben; vgl. 5,3. 6,10; jālam vom Spinnennetz auch Brahma-Up. 1: yathā mākṣikā ekena tantunā jālam vikṣipati.>

Paul Deussen - 1921

The One spreader of the net, who rules with his ruling powers, Who rules all the worlds with his ruling powers, The one who alone stands in their arising and in their continued existence—They who know That, become immortal.

Robert Hume - 1921

Those become immortal who know Him who, the one Lord of the web of Maya, governs by his (Sovereign) powers, governs all the worlds by his (Sovereign) powers; who alone remains one (without a second) and the same at the time of Creation, Destruction, and the interval between them.

Siddhesvar Varma Shastri - 1916

Paul Deussen - 1897

The snarer<1> who rules alone by his powers, who rules all the worlds by his powers, who is one and the same, while things arise and exist<2>,—they who know this are immortal.
<1: Saṅkara explains gāla, snare, by māyā. The verse must be corrected, according to Saṅkara’s commentary: ya eko gālavān īsata īsanībhiḥ sarvān̐ llokān īsata īsanībhiḥ.>
<2: Sambhava, in the sense of Vergehen, perishing, rests on no authority.>

F. Max Müller - 1884

He, who is only one, possessed of delusion (Maya), rules by his ruling powers, rules all the world by his ruling powers,—he, who is ever one—in their (the worlds’) origin and manifestation. They who know him, become immortal.

Edward Röer - 1853

Śvetāśvatara Upaniṣad 3.2

एको हि रुद्रो न द्वितीयाय तस्थे य इमांल्लोकानीशत ईशनीभिः |

eko hi rudro, na dvitīyāya tasthe; ya imāṃl lokān, īśata īśanībhiḥ | Analysis ▾ Analysis ▴

ekaḥ nominative singular masculine	eka numeral	the one, unique
hi	hi particle	for, indeed
rudraḥ nominative singular	rudra substantive masculine	Rudra, the Terrible
na	na particle	not
dvitīyāya dative singular masculine	dvitīya numeral	for a second
tasthe 3rd person singular medial perfekte	sthā verbal root	he took his stand
yaḥ nominative singular masculine	yad pronoun rel	who
imān accusative plural masculine	idam pronoun dem	these
lokān accusative plural	loka substantive masculine	the worlds
īśata 3rd person singular medial present	īś verbal root	he rules
īśanībhiḥ instrumental case plural	īśanī substantive feminine	through ruling powers

प्रत्यङ्जनास्तिष्ठति संचुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ||2||

pratyaṅ janās, tiṣṭhati saṃcukocānta-kāle; saṃsṛjya viśvā, bhuvanāni gopāḥ ||2|| Analysis ▾ Analysis ▴

pratyaṅ nominative singular masculine	pratyañc adjective	turned inward
janāḥ vokative plural	jana substantive masculine	O people
tiṣṭhati 3rd person singular aktive present	sthā verbal root	he stands
saṃcukoca 3rd person singular aktive perfekte	sam previx kuc verbal root	he drew together
anta tatpuruṣa-compound genitive	anta substantive masculine	of the end
kāle lokative singular	kāla substantive masculine	at the end of time
saṃsṛjya absolutus	sam previx sṛj verbal root	having brought forth
viśvā accusative plural neuter	viśva pronoun quant	all
bhuvanāni accusative plural	bhuvana substantive neuter	the worlds, beings
gopāḥ nominative singular	gopā substantive masculine	the guardian

Metre: Pāda 1: Triṣṭubh with Śālinī ending — 12 syllables; Pāda 2: Triṣṭubh with Vajrā ending — 12 syllables; Pāda 3: Triṣṭubh with Śālinī ending — 14 syllables; Pāda 4: Triṣṭubh with Vajrā ending

Dr. Ronald Steiner - 2026 - historically literal

Rudra is the One; no second exists beside him. Through his power he rules all worlds and dwells within human beings. He brings forth all creatures, preserves them and, at the end of time, draws them back into himself.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara stresses Rudra's non-duality. He does not create like a potter from alien material, but projects through his own power, enters every being as its innermost Self and draws the worlds together again at the end.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda derives Rudra as the one who dissolves suffering and Avidyā. Because no second exists beside him, he brings forth the fourteen worlds, protects them and takes them back into himself at dissolution.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa reads Rudra's creation and withdrawal as the expansion and contraction of a world superimposed upon Rudra himself. The Lord remains inwardly turned within every person and, like a herdsman, acts as creator, preserver and dissolver of all beings.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat explains Rudra both as the cosmic dissolver and as the one who removes the suffering of Saṃsāra. Cause and effect cannot truly duplicate his non-duality; creation, preservation and dissolution rest entirely on his presence, which lends being, consciousness and joy.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

eko hi LV1958 ] ekaiva Hauschild apud LV1958-app

tasthe LV1958 ] tasthur ASS1927; tasthuḥ LV1958-app

Critical Apparatus

Der eine Rudra,—zu keinem zweiten stehn sie<1>,—Ist’s, der die Welt beherrscht mit Herrscherkräften; Er weilt in den Wesen, und wutentbrannt zur Endzeit Zerschmettert er als Herr die Geschöpfe alle.
<1: Die Brahmanwisser halten zu ihm allein.>

Paul Deussen - 1921

For truly, Rudra (the Terrible) is the One—they stand not for a second—Who rules all the worlds with his ruling powers. He stands opposite creatures. He, the Protector, After creating all beings, merges them together at the end of time.

Robert Hume - 1921

As Rudra (Destroyer of the world or of pain) is one, therefore (they) did not wait for a second. (He) who governs these worlds by His ruling powers, and is present within all human beings as their self, having created all the worlds, and (remained) as their Protector (during their existence) showed his wrath (or withdrew the world), on the occasion of Universal Destruction.

Siddhesvar Varma Shastri - 1916

Paul Deussen - 1897

For there is one Rudra only, they do not allow a second, who rules all the worlds by his powers. He stands behind all persons<1>, and after having created all worlds he, the protector, rolls it up<2> at the end of time.
<1: Here again the MSS. A. B. read ganās, as a vocative.>
<2: I prefer samkukoka to samkukopa, which gives us the meaning that Rudra, after having created all things, draws together, i.e. takes them all back into himself, at the end of time. I have translated samsrigya by having created, because Boehtlingk and Roth give other instances of samsrig with that sense. Otherwise, “having mixed them together again,” would seem more appropriate. A. and B. read samkukoka.>

F. Max Müller - 1884

For it is one Rudra only<1>—(the knowers of Bramha) acknowledge not a second,—who rules these worlds with his ruling powers, who dwells within every man, and who, having created all the worlds (and being their) protector, gets wrathful at the time of the end (destroys them).
<1: Rudra represents here the supreme spirit.>

Edward Röer - 1853

Śvetāśvatara Upaniṣad 3.3

विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् |

viśvataś-cakṣur, uta viśvato-mukho; viśvato-bāhur, uta viśvatas-pāt | Analysis ▾ Analysis ▴

viśvatas bahuvrīhi-compund	viśvatas adverb	on every side
cakṣus nominative singular masculine	cakṣus substantive neuter	with eyes on every side
uta	uta particle	and
viśvatas bahuvrīhi-compund	viśvatas adverb	on every side
mukhaḥ nominative singular masculine	mukha substantive neuter	with faces on every side
viśvatas bahuvrīhi-compund	viśvatas adverb	on every side
bāhuḥ nominative singular	bāhu substantive masculine	with arms on every side
uta	uta particle	and
viśvatas bahuvrīhi-compund	viśvatas adverb	on every side
pāt nominative singular	pād substantive masculine	with feet on every side

सं बाहुभ्यां धमति सं पतत्रैर्द्यावाभूमी जनयन्देव एकः ||3||

saṃ bāhubhyāṃ, dhamati saṃ patatrair; dyāvā-bhūmī, janayan deva ekaḥ ||3|| Analysis ▾ Analysis ▴

sam	sam previx	together
bāhubhyām instrumental case dual	bāhu substantive masculine	with both arms
dhamati 3rd person singular aktive present	dham verbal root	he joins together
sam	sam previx	together
patatraiḥ instrumental case plural	patatra substantive neuter	with wings
dyāvā dvandva-compound	dyu substantive feminine	heaven
bhūmī accusative dual	bhūmi substantive feminine	heaven and earth
janayan nominative singular masculine present participle active	jan verbal root	bringing forth
devaḥ nominative singular	deva substantive masculine	God
ekaḥ nominative singular masculine	eka numeral	the one, unique

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

With eyes on every side (viśvataś-cakṣus | nom sg m) and (uta) faces on every side (viśvato-mukhaḥ | nom sg m), with arms on every side (viśvato-bāhuḥ | nom sg) and (uta) feet on every side (viśvatas-pāt | nom sg), together (sam) with both arms (bāhubhyām | ins du) he joins [everything] (dhamati | 3p sg act pres), together (sam) with wings (patatraiḥ | ins pl): bringing forth (janayan | nom sg m pca) heaven and earth (dyāvā-bhūmī | acc du), [acts] the one God (deva ekaḥ | nom sg).

Dr. Ronald Steiner - 2026 - historically literal

His eyes, faces, arms and feet are everywhere. With his arms and wings the one God joins everything together; by bringing forth heaven and earth, he gives creatures their limbs and powers.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara understands the possession of limbs everywhere through the organs of all beings: their eyes and limbs are his. The one God joins living beings to their faculties and, as Virāj, brings forth heaven and earth.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda grounds the cosmic organs in the identity of the Lord and all beings. The two arms can signify merit and demerit; heaven and earth represent the cosmic totality. At the same time, he rejects an atomistic explanation of creation.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa interprets the two arms as the powers of knowledge and action, and the wings as Vāsanās. Good, mixed and bad Karma produce heavens, earthly realms and hells; yet, like a helmsman, the One moves the entire order through his own freedom.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat regards all bodies and organs as instruments created and inhabited by the Lord. Arms and wings stand for the various limbs and faculties of beings. Heaven, earth and everything within them are thus understood as his one creation.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

Allseitig Auge und allseitig Antlitz, Allseitig Arme und allseitig Fuß, Schweißt schaffend er mit Armen, schweißt mit Flügeln Zusammen Erd’ und Himmel, Gott, der Eine.<1>
<1: = Ṛgv. 10,81,3; die Erklärung siehe Gesch. d. Phil. I, 136.>

Paul Deussen - 1921

Having an eye on every side and a face on every side, Having an arm on every side and a foot on every side, The One God forges<1> together with hands, with wings, Creating the heaven and the earth.<2>
<1: Compare RV. 10. 72. 2, where Brahmaṇaspati “forged together” (sam-adhamat) all things here.>
<2: With variants this stanza = RV. 10. 81. 3; VS. 17. 19; AV. 13. 2. 26; TS. 4. 6. 2. 4; TA. 10. 1. 3; MS. 2. 10. 2.>

Robert Hume - 1921

He has eyes everywhere, He has also faces everywhere, He has also arms everywhere, and He has also feet everywhere. (He), the One Luminous Being, while creating heaven and earth, fits (human beings) with arms, (and birds) with wings.

Siddhesvar Varma Shastri - 1916

Paul Deussen - 1897

That one god,<1> having his eyes, his face, his arms, and his feet in every place, when producing heaven and earth, forges them together with his arms and his wings<2>.
<1: This is a very popular verse, and occurs Rig-veda X, 81, 3; Vāg. Saṃh. XVII, 19; Ath.-veda XIII, 2, 26; Taitt. Saṃh. IV, 6, 2, 4; Taitt. Ār. X, 1, 3.>
<2: Saṅkara takes dhamati in the sense of samyogayati, i.e. he joins men with arms, birds with wings.>

F. Max Müller - 1884

He is the eye of all, the face of all, the arm of all, nay the foot of all. He joins (man) man with arms, the bird with wings, the one god, when creating the heaven and the earth.<1>
<1: The supreme soul or Virāt is the creator of the world. This verse is taken from the Yāj. S. 1349.>

Edward Röer - 1853

Śvetāśvatara Upaniṣad 3.4

यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः |

yo devānāṃ, prabhavaś codbhavaś ca; viśvādhipo, rudro maharṣiḥ | Analysis ▾ Analysis ▴

yaḥ nominative singular masculine	yad pronoun rel	who
devānām genitive plural	deva substantive masculine	of the gods
prabhavaḥ nominative singular	prabhava substantive masculine	source
ca	ca particle	and
udbhavaḥ nominative singular	udbhava substantive masculine	origin
ca	ca particle	and
viśva tatpuruṣa-compound genitive	viśva substantive neuter	of the whole
adhipaḥ nominative singular	adhipa substantive masculine	ruler
rudraḥ nominative singular	rudra substantive masculine	Rudra
maharṣiḥ nominative singular	maharṣi substantive masculine	the great seer

हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु ||4||

hiraṇya-garbhaṃ, janayāmāsa pūrvaṃ; sa no buddhyā, śubhayā saṃyunaktu ||4|| Analysis ▾ Analysis ▴

hiraṇya karmadhāraya-compound	hiraṇya substantive neuter	golden
garbham accusative singular	garbha substantive masculine	the golden germ, Hiraṇyagarbha
janayāmāsa 3rd person singular aktive perfekte causative	jan verbal root	he brought forth
pūrvam	pūrvam adverb	formerly
saḥ nominative singular masculine	tad pronoun dem	he
naḥ accusative plural	asmad pronoun pers 1p	us
buddhyā instrumental case singular	buddhi substantive feminine	with understanding
śubhayā instrumental case singular feminine	śubha adjective	with auspicious
saṃyunaktu 3rd person singular aktive imperative	sam previx yuj verbal root	may he join, endow

Metre: Pāda 1: Triṣṭubh with Śālinī ending; Pāda 2: Triṣṭubh — 9 syllables; Pāda 3: Triṣṭubh with Śālinī ending — 12 syllables; Pāda 4: Triṣṭubh with Śālinī ending

Dr. Ronald Steiner - 2026 - historically literal

Rudra is the source and origin of the gods, ruler of the whole and great seer. Long ago he brought forth Hiraṇyagarbha, the golden germ. May he fill us with auspicious understanding.

Dr. Ronald Steiner - 2026 - modern transfer

The Bhāṣya attributed to Śaṅkara calls Rudra the source and preserver even of the gods. Hiraṇyagarbha is the first inner germ he brought forth, filled with radiant knowledge. The requested auspicious understanding is meant to lead human beings to the highest goal.

Śaṅkara's Bhāṣya on the Śvetāśvatara Upaniṣad

Śaṅkarānanda defines Hiraṇyagarbha as the first, exceedingly subtle effect: the consciousness-supported totality of the powers of knowledge and action. The auspicious Buddhi for which the verse prays is expressly directed towards Brahman and liberation.

Śaṅkarānanda's Śvetāśvataropaniṣaddīpikā

Nārāyaṇa describes Hiraṇyagarbha as the first divine product, whose body forms the Brahmāṇḍa. Rudra stands above him as the all-knowing seer. As a father guides his child, may he unite the worshippers with good understanding.

Nārāyaṇa's Śvetāśvataropaniṣaddīpikā

Vijñānabhagavat distinguishes the individual deities as lords of the organs and Hiraṇyagarbha as the cosmic inner organ. Both arise from the highest Lord and return to him. The requested Buddhi is to apprehend identity with limitless Brahman.

Vijñānabhagavat's Śvetāśvataropaniṣadvivaraṇa

maharṣiḥ LV1958, ASS1927 ] mahāṃ ṛṣiḥ LV1958-app

Critical Apparatus

Er, der der Götter Ursprung und Hervorgang, Der Herr des Alls, Rudra, der große Weise, Er, der vormals Hiranyagarbha zeugte, Der Gott begäbe uns mit edler Einsicht.<1>
<1: Derselbe Vers etwas anders 4,12 und wieder anders Mahānār. 10,19.>

Paul Deussen - 1921

He who is the source and origin of the gods, The ruler of all, Rudra, the great seer, Who of old created the Golden Germ (Hiraṇyagarbha)—May He endow us with clear intellect!<1>
<1: With variants this stanza = 4. 12 and Mahānār. 10. 19.>

Robert Hume - 1921

May He, who is the Cause of the birth and prosperity of Gods, who is the Protector of Creation, who is the Destroyer (of pain or of the world), Mighty, and Omniscient, (and) who created Hiranyagarbha in the beginning of creation, equip us with good wisdom.

Siddhesvar Varma Shastri - 1916

Paul Deussen - 1897

He,<1> the creator and supporter of the gods, Rudra, the great seer, the lord of all, he who formerly gave birth to Hiranyagarbha, may he endow us with good thoughts.
<1: See IV, 12.>

F. Max Müller - 1884

May Rudra, the lord of the universe, the alwise (Maharshi) who produced the gods and gave them majesty, and who created at first Hiranyagarbha,—strengthen us with auspicious intellect.<1>
<1: Returns 4, 12.>

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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01.09.2021

Kapitel 3, Verse 1 bis 4, zum Rezitieren in der Form von Ruf und Antwort, so wie Ronald es vermittelt:

https://youtu.be/Du4cPCrvYnw

Idee dabei ist es, dass ich die Unterscheidung zwischen kurzen und langen Vokalen strikt befolge, sodass der damit einhergehende zeitliche und betonungsmäßige Rhythmus klar definiert ist. Bei unregelmäßigen Betonungen, die nur dem Erfüllen eines Metrums geschuldet sind, könnte es noch kleine Ungenauigkeiten geben. Man möge gnädig darüber hinwegsehen. In der Melodie wird nur zwischen Anuṣṭubh und nicht Anuṣṭubh unterschieden.

Viel Freude beim Rezitieren!

02.09.2021

So cool! Danke fürs Teilen.

SVU 3.1-3.4: Rule of the World, Omnipresence and the Golden Germ

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