उपनिषद् · Śvetāśvatara 1.10
॥
देवनागरी
क्षरं प्रधानम् अमृताक्षरं हरः क्षरात्मानाव् ईशते देव एकः ।
तस्याभिध्यानाद् योजनात् तत्त्वभावाद् भूयश् चान्ते विश्वमायानिवृत्तिः
लिप्यंतरण (IAST)
kṣaraṃ pradhānam amṛtākṣaraṃ haraḥ kṣarātmānāv īśate deva ekaḥ /
tasyābhidhyānād yojanāt tattvabhāvād bhūyaś cānte viśvamāyānivṛttiḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
क्षरम्kṣaramthe perishable; the transient
प्रधानम्pradhānampradhāna; primal matter
अमृताक्षरम्amṛtākṣaramthe immortal and imperishable; the undying, untransient
हरःharaḥHara; the Remover — a name of the Lord
क्षरात्मानौkṣarātmānauover the perishable and over the soul; over both — matter and the ātman
ईशतेīśaterules; governs
देवःdevaḥGod; the Deity
एकःekaḥone; He alone
तस्य अभिध्यानात्tasya abhidhyānātfrom contemplating Him; through concentrated remembrance of Him
योजनात्yojanātfrom union; from being yoked to Him
तत्त्वभावात्tattvabhāvātfrom abiding in the truth; from becoming conformed to Him
भूयः च अन्तेbhūyaḥ ca anteand at last, in the end; and finally
विश्वमायानिवृत्तिःviśvamāyānivṛttiḥthe ceasing of the world-wide māyā; the end of the universal delusion
अनुवाद
The perishable is pradhāna; the immortal and imperishable is Hara. Over the perishable and over the soul rules the one God. From contemplating Him, from union with Him, from abiding in the truth — and at last, the complete ceasing of the world-wide delusion.
संस्करण
21daa481c0ed · प्रकाशित 28 जुल॰ 2026, 2:13:46 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The mantra names both sides. The perishable is pradhāna, "the chief", the usual Sāṅkhya name for primal matter: that of which everything is made. The imperishable is Hara.
Of this name one must speak plainly, because a dispute surrounds it. The Śvetāśvatara calls its God both Rudra and Śiva and Hara — names that later became attached to one particular Deity. Śaivas see their own Upaniṣad here; the Vaiṣṇava tradition reads these names etymologically, as epithets of the Highest: hara, "the Remover" (who removes sins and sufferings), śiva, "the Benign", rudra, "who wrings a cry from evil". The dispute is ancient, and it is settled not by force but by how the Upaniṣad itself reads: its God creates, holds and governs everything, including the gods, and at 6.7 is called "Lord of lords, God of gods". The most honest thing to say is this: before us is a text about the supreme Deity, and every school recognises its own in Him.
The second half is a brief map of the path, in three stages. Abhidhyāna, "contemplation", the concentrated remembrance with which everything begins. Yojana, "union", the very thing from which the word "yoga" comes: not only to think about Him, but to be joined to Him. Tattva-bhāva, "abiding in the truth", the state in which knowledge has ceased to be an object of effort and has become one's nature.
And the fruit: viśva-māyā-nivṛtti, the ceasing of the world-wide delusion. Note the word nivṛtti, "ceasing, withdrawal": the world is not destroyed; what withdraws is the illusion — that same "taking oneself for the enjoyer" of the previous mantra. And it is said "at last", ante: this fruit is the last, not the first.