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SVETASVATARA-UPANISHAD.
nothing smaller or larger, who stands alone, fixed like a tree in the sky.
10. That which is beyond this world is without form and without suffering. They who know it, become immortal, but others suffer pain indeed?.
11. That Bhagavat 8 exists in the faces, the heads, the necks of all, he dwells in the cave (of the heart) of all beings, he is all-pervading, therefore he is the omnipresent Siva. .
12. That person (purusha) is the great lord; he is the mover of existence 4, he possesses that purest power of reaching everything5, he is light, he is undecaying.
138. The person (purusha), not larger than a thumb,
1 Divi, the sky, is explained by Sankara as dyotanâtmani svamahimni.
2 The pain of samsara, or transmigration. See Brihad. Up. IV, 3, 20 (p. 178).
s I feel doubtful whether the two names Bhagavat and Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by
aisvaryasya samagrasya vîryasya yasasah sriyah
Għânavairâgyayos kaiva shannâm bhaga itiranâ. Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. II, pointed out that this verse and another (Svet. Up. II, 2) were cited by the Saivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added.
• Sankara explains sattvasya by antahkaranasya.
o I take prâpti, like other terms occurring in this Upanishad, in its technical sense. Prâpti is one of the vibhùtis or aisvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one's finger. See Yoga-sâtras, ed. Rajendralal Mitra, p. 121.
Cf. Taitt. Âr. X, 71 (Anuv. 38, p.858). Kath. Up. IV, 12–13; above, p. 16.
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