Upaniṣads · Kaivalya 7
॥
Devanāgarī
उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात्
Transliteración (IAST)
umāsahāyaṃ parameśvaraṃ prabhuṃ trilocanaṃ nīlakaṇṭhaṃ praśāntam dhyātvā munirgacchati bhūtayoniṃ samastasākṣiṃ tamasaḥ parastāt
Palabra por palabra
SánscritoIASTSignificado
उमासहायम् परमेश्वरम् प्रभुम्umāsahāyam parameśvaram prabhumwhose companion is Umā, the Highest Lord, the master; him whose consort is Umā, the supreme Īśvara, the ruler
त्रिलोचनम् नीलकण्ठम् प्रशान्तम्trilocanam nīlakaṇṭham praśāntamthe three-eyed, blue-throated, tranquil; with three eyes, with the dark-blue throat, serene
ध्यात्वा मुनिः गच्छति भूतयोनिम्dhyātvā muniḥ gacchati bhūtayonimcontemplating him, the sage goes to the womb of beings; meditating, the silent one reaches the source of creatures
समस्तसाक्षिम् तमसः परस्तात्samastasākṣim tamasaḥ parastātthe witness of all, beyond the darkness; the all-witness, on the far side of the dark
Traducción
...him whose companion is Umā, the Highest Lord, the master, three-eyed, blue-throated, tranquil — contemplating Him, the sage goes to the womb of beings, the witness of all, who is beyond the darkness.
Versión
8eef70778520 · publicado 29 jul 2026, 3:04:38 UTC
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After six lines of negations a form is named, and the form is Śiva with Umā.
The features familiar to everyone are listed: trilocana — “three-eyed”, with the third eye on the brow; nīlakaṇṭha — “blue-throated”, for he drank the poison that rose at the churning of the ocean and held it in his throat.
The legend of that poison matters here more than the rest: Śiva drank what none could take, and did not let it pass.
And beside it stands umā-sahāya — “whose companion is Umā”. Not “her husband” nor “her lord”: sahāya means “companion, one who goes together”.
Note what this verse does to the whole book. The previous one called Him formless and unthinkable; this one gives a face, a throat, eyes and a companion.
The Vaiṣṇava Vedānta reads such transitions as the Rāma-tāpanī read them in the seventh verse of its first upaniṣad: the form is arranged for the sake of those who worship, and He Himself arranges it. Formlessness does not preclude form — it only means the form is not imposed on Him by matter.
And the last words of the verse — samasta-sākṣin, “the witness of all”, tamasaḥ parastāt — “beyond the darkness”.
The phrase is from the Śvetāśvatara, and it will return in the eighteenth verse, where the contemplative says of himself: “I am the witness”.