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The Shvetashvatara Upanishad (Sanskrit in Devanagari: श्वेताश्वतर उपनिषद; IAST: Śvetāśvatara) (400 – 200 BCE)^[1] is one of the older, "primary" Upanishads. It is associated with the Krishna Yajurveda. It figures as number 14 in the Muktika canon of 108 Upanishads. Adi Shankara called it the "Mantra Upanishad" of the Vedic Shvetashvatara school in his commentary on Brahma sutras.

This Upanishad contains 113 mantras or verses in six chapters. In the last chapter the following verse is found.

The Sage Shvetashvatara got this knowledge of Brahman, which is very sacred and revered by many great sages, through his penance and through God's grace, and he taught it very well to his disciples.^{[citation needed]}

This verse attributes this Upanishad to a sage called "Shvetashvatara" or to his line of ancient spiritual teachers. The name "Shvetashvatara" is not uncommon in Vedic literature. It means "white mule". The mule was a prized animal in ancient Vedic India. A person who owns a white horse is called "Shvetashva" and one who owns a white mule can be called "Shvetashvatara". One of Arjuna's names in the epic Mahabharata is "Shvetashva." The Rigveda refers to "Shyavashva," meaning "One who owns a black horse."

The Shvetashvatara Upanishad is the earliest textual exposition of a systematic philosophy of Shaivism.^[2] As explained by Gavin Flood, the text proposes:

... a theology which elevates Rudra to the status of supreme being, the Lord (Sanskrit: Īśa) who is transcendent yet also has cosmological functions, as does Śiva in later traditions.^[3]

Commentaries[link]

There is one commentary available on this Upanishad that is attributed to Adi Shankara, but on comparison with his other commentaries, there is some doubt^{[by whom?]} that is indeed composed by him. There are three other commentators, namely Vijnanatma, Shankarananda and Narayana Tirtha.

Special features[link]

1] The Supreme God or Brahman is called by various names such as Shiva, Rudra, etc. 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. Also, at that time the Saguna Brahman, (God with attributes), used to be called by different names, each indicating a particular manifestation of Brahman. Just as the names Shiva or Rudra are used to refer to Brahman, names such as Vayu, Aditya or Agni are also used for same purpose in this Upanishad, rather than referring to the demigods of those names. Moreover, if this Upanishad is indeed a Shaiva Upanishad, other sects of Hinduism such as Vaishnavas wouldn't have quoted its verses/mantras as authority in their respective treatises.

2] A second special feature is the prominent conception of Devotion or Bhakti. In other Upanishads, the concept of Bhakti is indirectly voiced in the form of Upasana, but here, leaving no room for guesswork, it is explicitly mentioned. The word para-bhakti is explicitly used at the end of the sixth chapter. There are many words which voice submission to God or Brahman (words such as Sharanam, Prapadye, etc.). This concept of devotion later found profound expression in the Bhakti Sutras and other treatises on Bhakti.

3] A third specialty of this Upanishad lies in its giving importance to the form (fullness or murtitva) of God, where Brahman is often described as formless in other important upanishads. Since it is difficult to concentrate the mind on and/or show devotion to a formless Brahman, the Shvetashvatara Upanshad ascribes various forms to God. While expounding on devotion, it also describes various characteristics or manifestations of God, such as mentioning that he has knowledge and power. This Upanishad also presents God as the creator and sustainer of the universe and, while describing various powers of God, drives home the point with similes such as God having thousands of heads Sahasra-sheersha – to denote God's endless knowledge, thousands of eyes – to denote God as the universal witness for everything going on in the universe and God's having thousands of feet – to indicate his omnipresence. This Upanishad mentions that God or Parama Purusha is shining in his (or "its", since the Upanishads do not ascribe gender to Brahman) glory beyond the darkness of ignorance or Tamas. God controls the material energies of the universe through his characteristic Maya or illusion of the world, but God is not bound by his Maya as humans are, because he is its controller and is capable of giving salvation to human beings.

4] A fourth specialty is the use of words such as Samkhya, Kapila, yoga and Prakriti. Some scholars^[who?] suggest that this indicates an assimilation of the Sankhya-Yoga-Darshana school of thought into Vedanta. If this view is right, it means that the Vedantic Upanishads originated later than the Sankhya-Yoga-Darshana school of thought. This view is unjustifiable for the following reasons:

i] Just because certain definitive words are similar, it doesn't imply that Upanishads are of later origin than Darshana schools. The definitive words like Samkhya, prakriti, etc. are also used in Vedas earlier than Darshana schools. So these specific words are taken from Vedanta and later used by proponents of Darshana schools.

ii] The proponents of Darshanas like the sage kapila describe in their treatises that they are interpreting the Vedanta, so it means Vedantic Upanishads are of earlier origin than these schools of thought.

iii] In this Upanishad there is not an assimilation of the principles of those schools, but to the contrary, the thoughts that are rejected by those schools are expounded and accepted using the same words and definitions of those schools.

The philosophical jargon of Samkhya school of thought originated in the vedas well before the birth of Samkhya. Originally, the word "samkhya" means counting or understanding. There are many verses in this Upanishad that have some counting of things in them; that is why the word "samkhya" was extended to mean knowledge. While Yoga is practical, Samkhya is intellectual. While samkhya is purely dualistic, Upanishads have a marked preference for non-dualism. In Samkhya the "Purusha" or self is different from "Prakriti" or Nature, but in Upanishadic thought Nature is a God-derived or God-dependent force. Specifically, this Upanishad refers to Prakriti as Devatma Shakti, which can be roughly translated as "God's inner force that manifests itself as nature (Prakriti)".

One hymn^[which?] of this Upanishad says,

Sages engaged in deep meditation realized the secret 'Atma Shakti' of God.^{[citation needed]}

It says this Atma Shakti of God is hidden secretly in the meditator's own inner nature.

Regarding the usage of the word "Kapila", from the context of nearby hymns to the hymn which uses the word kapila, it is clear that it does not denote the sage Kapila who is a proponent of Samkhya. The hymn 5.2 which uses word "kapila" should be seen in the context of other hymns.

The 4th hymn of the 3rd chapter says,

The all knower Rudra gave birth to Hiranyagarbha^[4]

The 12th hymn of 4th chapter says

Rudra saw the birth of Hiranyagarbha^[5]

Later, 18th hymn of 6th chapter says,

Parameshvara created Brahma^[6]

When seen in context of these hymns, the verse 5.2, which uses the word kapila, says,

God saw birth of all-knowing Kapila^[7]

In Sanskrit, the word kapila means "golden-coloured". Hiranyagarbha means "one embodying a golden core". In the Upanishads, Hiranyagarbha also has other names such as Prajapati, Brahma, etc.

The second chapter of the Upanishad explores aspects of Yoga, as verse 2.12 mentions, "When earth, water fire, air and akasa arise, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and he is free from illness, old age and death." More importantly in the following verse (2.13) mentions, the "precursors of perfection in yoga", namely "lightness and healthiness of the body, absence of desire, clear complexion, pleasantness of voice, sweet odour and slight excretions". ^[8]

Poetic style[link]

Normally, Upanishads are sources of serious philosophical thought, but this Upanishad differs from other Upanishads by explaining the same principles in a simple, easy-going and poetic way. Wherever the sage Shvetashvatara has his independent hymns, he sees them in a beautiful, heart-catching, poetic way. He is not only a seer of Mantras, but also a poet from his heart. Here are few examples.

While trying to describe the omnipresence of Brahman, hymn 4.2 says,

You are woman; you are man; you are boy and you are girl; you are the shivering old man helped by a stick; you are born in the form of this world.^[9]

Hymn 4.4 says

You are the blue butterfly, the green-eyed parrot and the lightning cloud. You are the seasons and the seas. You are the one without any beginning; you are omnipresent; all the worlds are born out of you.^[10]

Primary resources[link]

Wikisource has original text related to this article: Shvetashvatara Upanishad (Sanskrit text)

• Śvetāśvatara Upanishad in Unicode at Wikisource
• Svetasvatara-Upanisad (Svetasvataropanisad)

Notes[link]

References[link]

• Chakravati, Mahadev (1994). The Concept of Rudra-Śiva Through The Ages. Delhi: Motilal Banarsidass. ISBN 81-208-0053-2.  (Second Revised Edition; Reprint, Delhi, 2002).
• Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0. 
• Kannada Translation of Shvetashvatara Upanishad by Swami Adidevananda – Ramakrishna Mission Publishers.

External links[link]

• Shvetashvatara Upanishad in Sanskrit pdf
• Read a simple translation of Shvetashvatara Upanishad
• Sri Aurobindo, The Upanishads [1]. Sri Aurobindo Ashram, Pondicherry. 1972.

Maharishi Dayananda Saraswati
Born	(1824-02-12)12 February 1824 Tankara, Morvi, Gujarat
Died	30 October 1883(1883-10-30) (aged 59) Ajmer, Rajasthan
Birth name	Mul Shankar Tiwari or Mulshankar Karasandas Tiwari /Shuddha Chaitanya as Brahmachari
Titles/honours	Maharshi
Guru	Swami Virajananda
Philosophy	Traitvad vedic philosophy based on Samhita of four Vedas and its theory derived on Nighantu and Nirukta with six Darshanas supported by Paniniya Vyakaran.
Literary works	Satyarth Prakash (1875)
Quotation	"Om viswani dev savitar duritani parasuv yad bhadram tanna aasuva."

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v t e

Maharishi Dayanand Saraswati (Hindi:स्वामी दयानन्द सरस्वती, Gujarati: મહષિૅ દયાનંદ સરસ્વતી) (Born:12 February 1824 – Died:30 October 1883.^[1] ) was an important Hindu religious scholar, reformer, and founder of the Arya Samaj, a Hindu reform movement. He was the first to give the call for Swarajya^[2] – "India for Indians" – in 1876, later taken up by Lokmanya Tilak.^[3][4] Denouncing the idolatry and ritualistic worship prevalent in Hinduism at the time, he worked towards reviving Vedic ideologies. Subsequently the philosopher and President of India, S. Radhakrishnan, called him one of "makers of Modern India," as did Sri Aurobindo.^[5][6][7]

One of his notable disciples was Shyamji Krishna Varma, who founded India House in London and guided other revolutionaries. Others who were influenced by and followed him included Madam Cama, Pran Sukh Yadav, Vinayak Damodar Savarkar, Lala Hardayal, Madan Lal Dhingra, Ram Prasad Bismil, Bhagat Singh, Swami Shraddhanand Swami Shradhanad gave Mohan Das Karam Chand Gandhi the title of Mahatma Gandhi when Gandhi visited Gurukul Kangri along with Madan Mohan Malviya, Mahatma Hansraj and Lala Lajpat Rai.^[8][9] One of his most influential works is the book Satyarth Prakash, which contributed to the Indian independence movement. He was a sanyasi (ascetic) from boyhood, and a scholar, who believed in the infallible authority of the Vedas.

Dayananda advocated the doctrine of karma and skepticism in dogma, and emphasized the ideals of brahmacharya (celibacy) and devotion to God. The Theosophical Society and the Arya Samaj were united from 1878 to 1882, becoming the Theosophical Society of the Arya Samaj.^[10] Among Maharishi Dayananda's contributions are his promoting of the equal rights for women, such as the right to education and reading of Indian scriptures, and his translation of the Vedas from Sanskrit into Hindi so that the common man might be able to read them.

Early life[link]

Dayananda was born on 12 February 1824 in the town of Tankara near Morvi (Morbi) in the Kathiawar region of the princely state of Gujarat (now in Rajkot district), in the affluent and devout Saryupareen Brahmins family of Karshanji Lalji Tiwari and his wife Yashodabai. Since he was born under Mul Nakshatra, he was named "Moolshankar", and led a comfortable early life, studying Sanskrit, the Vedas and other religious texts to prepare himself for a future as a Hindu priest.^[11][12]

A number of incidents in early childhood resulted in Dayananda's questioning the traditional beliefs of Hinduism and inquiring about God. While still a young child, when his family went to a temple for overnight worship on the night of Maha Shivratri, he stayed up waiting for Lord Shiva to appear to accept the offerings made to his idol. While his family slept, Dayananda saw a mouse eating the offerings. He was utterly surprised and wondered how a God who cannot protect even his own offerings would protect humanity. He argued with his father that they should not be worshipping such a helpless God.^[13][14]

The deaths of his younger sister and his uncle from cholera caused Dayananda to ponder the meaning of life and death and he started asking questions which worried his parents. He was to be married in his early teens, as was common in nineteenth-century India, but he decided marriage was not for him and in 1846 ran away from home.^[13][14]

Dayananda was disillusioned with the form of Hinduism being practiced in his surroundings and became a wandering monk to search for the eternal truths through direct interaction with enlightened sanyasis. He learned Panini's grammar "Mahabhashya" to read Sanskrit texts, and understood from them that God can be realised. After wandering in search of God for over two decades, he found Swami Virajananda near Mathura, Uttar Pradesh who became his guru.^[15] Swami Virajananda told him to throw away all his books he was studying earlier, as he wished Dayananda to start from a clean slate and learn directly from the Vedas, the oldest and most foundational scriptures of Hinduism.^[14] Dayananda stayed under Swami Virajananda's tutelage for two and a half years. After finishing his education, Virajananda asked him to spread the knowledge of the Vedas in society as his gurudakshina, or tuition-dues.^[14]

Dayanand's mission[link]

Dayananda mission was not to start or set up any new religion but to tell the humankind for Universal Brotherhood through nobility as spelt out in Vedas. For that mission he founded Arya Samaj enunciating the Ten Universal Principles as a code for Universalism Krinvanto Vishwaryam meaning the whole world be an abode for Nobles (Aryas). His next step was to take up the difficult task of reforming Hinduism with dedication despite multiple repeated attempts on his personal life. He traveled the country challenging religious scholars and priests to discussions and won repeatedly on the strength of his arguments based on his knowledge of Sanskrit and Vedas.^[16] He believed that Hinduism had been corrupted by divergence from the founding principles of the Vedas and that Hindus had been misled by the priesthood for the priests' self-aggrandizement. Hindu priests discouraged the laity from reading Vedic scriptures and encouraged rituals, such as bathing in the Ganges River and feeding of priests on anniversaries, which Dayananda pronounced as superstitions or self-serving practices. By exhorting the nation to reject such superstitious notions, his aim was to educate the nation to Go back to the Vedas. He wanted the people who followed Hinduism to go back to its roots and to follow the Vedic life, which he pointed out. He exhorted the Hindu nation to accept social reforms like the abolition of untouchability, sati, and dowry, Education of women, Swadeshi and importance of Cows for national prosperity as well as the adoption of Hindi as the national language for national integration. Through his daily life and practice of yoga and asanas, teachings, preachings, sermons and writings, he inspired the Hindu nation to aspire to Swarajya (self governance), nationalism, and spiritualism. He advocated the equal rights and respects to women and advocated the education of a girl child like the males.

Swami Dayananda did logical, scientific and critical analyses of all faiths i.e. Islam and Christianity as well as of other Indian faiths like Jainism, Buddhism and Sikhism, in addition to denouncing idolatry in Hinduism, as may be seen in his book Satyartha Prakash.^[17] He was against what he considered to be the corruption of the true and pure faith in his own country. Unlike many other reform movements of his times within Hinduism, the Arya Samaj's appeal was addressed not only to the educated few in India, but to the world as a whole as evidenced in the sixth principle of the Arya Samaj.In fact his teachings professed universalism for the all living beings and not for any particular sect, faith, community or nation.

Arya Samaj allows and encourages converts to Hinduism. Dayananda’s concept of dharma is stated in the "Beliefs and Disbeliefs" section of Satyartha Prakash. He said:

"I accept as Dharma whatever is in full conformity with impartial justice, truthfulness and the like; that which is not opposed to the teachings of God as embodied in the Vedas. Whatever is not free from partiality and is unjust, partaking of untruth and the like, and opposed to the teachings of God as embodied in the Vedas—that I hold as adharma"
He also said:
"He, who after careful thinking, is ever ready to accept truth and reject falsehood; who counts the happiness of others as he does that of his own self, him I call just."

— Satyarth Prakash

Dayananda's Vedic message was to emphasize respect and reverence for other human beings, supported by the Vedic notion of the divine nature of the individual–divine because the body was the temple where the human essence (soul or "atma") had the possibility to interface with the creator ("Paramatma"). In the ten principles of the Arya Samaj, he enshrined the idea that "All actions should be performed with the prime objective of benefiting mankind", as opposed to following dogmatic rituals or revering idols and symbols. The first five principles speak of Truth and the other five of a society with nobility, civics, co-living and disciplined life. In his own life, he interpreted moksha to be a lower calling (due to its benefit to one individual) than the calling to emancipate others.

Dayananda's "back to the Vedas" message influenced many thinkers and philosophers the world over.

Arya Samaj[link]

Swami Dayananda's creation, the Arya Samaj, unequivocally condemns idol worship, animal sacrifice, ancestor worship, pilgrimages, priest craft, offerings made in temples, the caste system, untouchability, child marriages and discrimination against women on the grounds that all these lacked Vedic sanction. The Arya Samaj discourages dogma and symbolism and encourages skepticism in beliefs that run contrary to common sense and logic. To many people, the Arya Samaj aims to be a "universal society" based on the authority of the Vedas.^[18]

Death[link]

In 1883 Dayananda was invited by the Maharaja of Jodhpur to stay at his palace. The Maharaja was eager to become his disciple and learn his teachings. One day Dayananda went to the Maharaja's rest room and saw him with a dance girl named Nanhi Jan. Dayananda boldly asked the Maharaja to forsake the girl and all unethical acts and follow dharma like a true Aryan. Dayananda's suggestion offended the dance girl and she decided to take revenge.^[1] She bribed Dayananda's cook to poison him. At bedtime, the cook brought him a glass of milk containing poison and powdered glass. Dayananda drank the milk and went to sleep only to wake up later with a burning sensation. He immediately realized that he had been poisoned and attempted to purge his digestive system of the poisonous substance, but it was too late. The poison had already entered his bloodstream. Dayananda was bedridden and suffered excruciating pain. Many doctors came to treat him but all was in vain. His body was covered all over with large bleeding sores. On seeing Dayananda's suffering the cook was overcome with unbearable guilt and remorse. He confessed his crime to Dayananda. On his deathbed, Dayananda forgave him and gave him a bag of money and told him to flee the kingdom lest he be found out and executed by the Maharaja's men.^[1]

"A man of spirit has passed away from India. Pandit Dayananda Saraswati is gone, the irrepressible, energetic reformer, whose mighty voice and passionate eloquence for the last few years raised thousands of people in India from, lethargic, indifference and stupor into active patriotism is no more." – Col Henry Steel Olcott^[19]

"Swami Dayananda Saraswati is certainly one of the most powerful personalities who has shaped modern India and is responsible for its moral regeneration and religious revival". – Subhash Chandra Bose.^[20]

Works[link]

Dayananda Saraswati wrote more than 60 works in all, including a 16 volume explanation of the six Vedangas, an incomplete commentary on the Ashtadhyayi (Panini's grammar), several small tracts on ethics and morality, Vedic rituals and sacraments and on criticism of rival doctrines (such as Advaita Vedanta, Islam and Christianity). Some of his major works are Satyarth Prakash, Sanskarvidhi, RigvedadiBhashyaBhumika, Rigved Bhashyam (up to 7/61/2)and Yajurved Bhashyam. The Paropakarini Sabha located in the Indian city of Ajmer was founded by the Swami himself to publish and preach his works and Vedic texts.

Complete list of his works[link]

References[link]

Further reading[link]

• Dayananda Saraswati, Founder of Arya Samaj, by Arjan Singh Bawa. Published by Ess Ess Publications, 1979 (1st edition:1901).
• Swami Dayanand Saraswati, by Dhanpati Pandey. Published by Publications Division, Ministry of Information and Broadcasting, Govt. of India, 1985.
• World Perspectives on Swami Dayananda Saraswati , Ganga Ram Garg. Concept Publishing Company. 1986.
• Indian Political Tradition, by D.K Mohanty. Published by Anmol Publications PVT. LTD. ISBN 81-261-2033-9. Chapter 4:Dayananda Saraswati Page 92.
• Rashtra Pitamah Swami Dayanand Saraswati by Rajender Sethi (M R Sethi Educational Trust Chandigarh 2006)
• Aurobindo Ghosh, in Bankim Tilak Dayanand (Calcutta 1947 p 1, 39)
• Arya Samaj And The Freedom Movement by K C Yadav & K S Arya -Manohar Publications Delhi 1988
• The Prophets of the New IndiaRoman Roland p. 97

Footnotes[link]

• Satyarth Prakash (1875) (Light of Truth – first English translation 1908 [1][2]
• R̥gvedādi-bhāṣya-bhūmikā / An Introduction to the Commentary on the Vedas. ed. B. Ghasi Ram, Meerut (1925). reprints 1981, 1984 [3][4]
• Glorious Thoughts of Swami Dayananda. ed. New Book Society of India, 1966 [5]
• An introduction to the commentary on the Vedas. Jan Gyan-Prakashan, 1973.Flipkart.com: An Introduction To The Commentary On The VEDAS: Dayananda (9788170771296)
• Autobiography, ed. Kripal Chandra Yadav, New Delhi : Manohar, 1978.Autobiography of dayanand saraswati - Google Books ISBN 0685196682
• Yajurvēda bhāṣyam : Samskr̥tabhāṣyaṃ, Āndhraṭīkātātparyaṃ, Āṅglabhāvārthasahitaṅgā, ed. Mar̲r̲i Kr̥ṣṇāreḍḍi, Haidarābād : Vaidika Sāhitya Pracāra Samiti, 2005.
• The philosophy of religion in India, Delhi : Bharatiya Kala Prakashan, 2005, ISBN 81-8090-079-7
• Dr.'Krant'M.L.Verma Swadhinta Sangram Ke Krantikari Sahitya Ka Itihas (3 Vollumes) 2006 Praveen Prakashan 4760-61 23 Ansari Road Daryaganj New Delhi 110002 ISBN 81-7783-122-4 (Set)

• Prem Lata, Swami Dayananda Sarasvati (1990) [6]
• Autobiography of Swami Dayanand Saraswati (1976) [7]
• M. Ruthven, Fundamentalism: A Very Short Introduction, Oxford University Press, USA (2007), ISBN 978-0-19-921270-5.
• N. A. Salmond, Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati and nineteenth-century polemics against Idolatry (2004) [8]

External links[link]

Wikisource has original text related to this article: स्वामी दयानंद सरस्वती

• All about Maharshi Dayanand Saraswati
• Satyarth Prakash – THE "LIGHT OF TRUTH" by Swami Dayanand Online book
• Read Satyarth Prakash Online
• For date of birth 12-2-1824 forged by British Islamic India , who made the Arya Samaj Act of 1937 to sabotage the 13th Samskara of Hindu marriages.
• Dayanand Saraswati (1824-1883)
• Life and Teaching of Swami Dayanand