Upanishads · Śvetāśvatara 2.8
॥
Devanāgarī
त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा संनिवेश्य ।
ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयावहानि
Transliteration (IAST)
trirunnataṃ sthāpya samaṃ śarīraṃ hṛdīndriyāṇi manasā saṃniveśya /
brahmoḍupena pratareta vidvān srotāṃsi sarvāṇi bhayāvahāni
Word-by-word
SanskritIASTMeaning
त्रिः उन्नतम्triḥ unnatamwith the three raised; with three parts held straight
स्थाप्यsthāpyahaving set; having placed
समम्samamevenly; upright
शरीरम्śarīramthe body; the frame
हृदिhṛdiin the heart; into the heart
इन्द्रियाणिindriyāṇithe senses; the organs of perception
मनसाmanasāby the mind; by means of the mind
संनिवेश्यsaṃniveśyahaving placed; having settled
ब्रह्मोडुपेनbrahmoḍupenaby the raft of Brahman; with Brahman for a raft
प्रतरेतprataretalet him cross over; let him make his way across
विद्वान्vidvānthe knower; the one who knows
स्रोतांसिsrotāṃsithe streams; the currents
सर्वाणिsarvāṇiall; every one of them
भयावहानिbhayāvahānithat inspire fear; the terrible ones
Translation
Having set the body evenly, with the three parts held straight, and having placed the senses in the heart by the mind, let the knower cross all the fearful streams by the raft of Brahman.
Version
277488d6102c · published Jul 28, 2026, 2:13:46 PM UTC
Available inRUENPage between verses with
The first direct instruction on yoga in this Upaniṣad — and, notably, it begins with posture. "The three raised" are chest, neck and head: three parts kept on one line; the body meanwhile is "even", without list or bend. The Gītā will say the same in almost the same words, and Vedānta will cite this mantra to show that contemplation is performed seated: lying down, sleep prevails; walking, distraction.
The second action is described precisely: "having placed the senses in the heart by the mind". Not "having driven off" the senses and not "having killed" them — having put them within, as tools are put away in a case. And it is the mind that puts them there: the senses do not withdraw of themselves, they are led.
Then comes the image for which the mantra is remembered: brahmoḍupa, "the raft of Brahman". Uḍupa is a raft, a boat. The river with all its fives was described at 1.5; here the crossing is named. And note: the raft is not one's own effort, not the posture and not the breath — the raft is Brahman Himself. All that went before only makes it possible to step aboard.
The streams are called "fearful", bhayāvahāni, literally "bringing fear". The Upaniṣad does not belittle the danger: fear before the river of life is legitimate, and such sobriety is worth more than cheerful self-deception. But immediately after the fear the raft is named.
Baladeva Vidyābhūṣaṇa cites this mantra in the Govinda-bhāṣya precisely in discussing the posture for remembrance: first the seat, then collectedness — and the crossing is His.