Upaniṣads · Śvetāśvatara 1.7
॥
Devanāgarī
उद्गीतम् एतत् परमं तु ब्रह्म तस्मिंस् त्रयं स्वप्रतिष्ठाक्षरं च ।
अत्रान्तरं ब्रह्मविदो विदित्वा लीना ब्रह्मणि तत्परा योनिमुक्ताः
Transliteración (IAST)
udgītam etat paramaṃ tu brahma tasmiṃs trayaṃ svapratiṣṭhākṣaraṃ ca /
atrāntaraṃ brahmavido viditvā līnā brahmaṇi tatparā yonimuktāḥ
Palabra por palabra
SánscritoIASTSignificado
उद्गीतम्udgītamis sung; is proclaimed in hymn
एतत्etatthis; this very thing
परमम्paramamhighest; supreme
तुtuindeed; precisely
ब्रह्मbrahmaBrahman; the Highest
तस्मिन्tasminin Him; in that Brahman
त्रयम्trayamthe triad; the three principles
स्वप्रतिष्ठाsvapratiṣṭhāself-support; that which stands on itself
अक्षरम्akṣaramimperishable; unfading
चcaand; also
अत्र अन्तरम्atra antaramthe difference here; the distinction among them
ब्रह्मविदःbrahmavidaḥthe knowers of Brahman; those who know Brahman
विदित्वाviditvāhaving known; having grasped
लीनाःlīnāḥare merged; are dissolved, absorbed
ब्रह्मणिbrahmaṇiin Brahman; in Him
तत्पराःtatparāḥdevoted to Him; having Him as their highest
योनिमुक्ताःyonimuktāḥfreed from the womb; delivered from rebirth
Traducción
This is sung as the highest Brahman: in Him is the triad, and the imperishable that stands upon itself. Having known the difference within it, the knowers of Brahman, devoted to Him, are merged in Him and freed from the womb of births.
Versión
fb504ed86e86 · publicado 28 jul 2026, 14:13:46 UTC
Disponible enRUENPasa de verso en verso con
The mantra shifts the gaze from the wheel to the One to whom the wheel belongs, and does so with the word udgītam, "is sung". A reference to the hymns: what is about to be said is no novelty, but the very thing the Veda sings.
In Him is "the triad". What those three are the Upaniṣad will say plainly at 1.12: the enjoyer, the enjoyed and the Impeller; in other words — the soul, nature and the Lord. What matters here is the preposition: the triad is neither beside Brahman nor instead of Him, but "in Him", tasmin. Everything that is has been placed inside the Highest without thereby ceasing to be distinct.
Beside it stands a definition worth remembering: sva-pratiṣṭhā, "self-support". Everything in the world stands on something else: the body on food, food on the earth, the earth on its own causes. He alone stands on nothing, because He stands on Himself. By the same word is said "imperishable", akṣara: not diminishing, not subject to wear.
And then comes what the mantra was written for: antaram viditvā, "having known the difference". What liberates is not a merging of everything with everything, but exact knowledge of how one thing differs from another: where I am, where nature is, where the Lord is. As soon as the difference is seen, there comes what two words describe: līnāḥ and tatparāḥ. The first is "merged", as a river enters the sea. The second is "devoted to Him", literally "having Him as the highest". Absorption and devotion stand side by side, and this is no contradiction: the one who enters the sea is the one who loves the sea.
The fruit is named vividly and precisely: yoni-muktāḥ, "freed from the womb" — that is, from a new birth. Not from life as such, but from the compelled return to the womb, of which the third adhyāya of the Vedānta-sūtra speaks at length.