Front Page Titles (by Subject) SIXTH ADHYĀYA - The Thirteen Principal Upanishads
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SIXTH ADHYĀYA - Misc (Upanishads), The Thirteen Principal Upanishads 
The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).
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The One God, Creator and Lord, in and over the world
1. Some sages discourse of inherent nature (sva-bhāva);
Others likewise, of time.1 Deluded men!
It is the greatness of God in the world
By which this Brahma-wheel is caused to revolve.
2. He by whom this whole world is constantly enveloped
Is intelligent, the author of time, possessor of qualities (guṇin), omniscient.
Ruled o’er by Him, [his] work (karman)2 revolves—
This which is regarded as earth, water, fire, air, and space!3
3. He creates this work, and rests again.
Having entered into union (yoga) with principle (tattva) after principle,
With one, with two, with three, or with eight,4
With time, too, and the subtile qualities of a self—
4. He begins with works which are connected with qualities (guṇa),
And distributes all existences (bhāva).5
In the absence of these (qualities) there is a disappearance of the work that has been done.
[Yet] in the destruction of the work he continues essentially other [than it].
5. The beginning, the efficient cause of combinations,
He is to be seen as beyond the three times (kāla),1 without parts (a-kala) too!
Worship Him as the manifold, the origin of all being,
The adorable God who abides in one’s own thoughts, the primeval.
6. Higher and other than the world-tree,2 time, and forms
Is He from whom this expanse proceeds.
The bringer of right (dharma), the remover of evil (pāpa), the lord of prosperity—
Know Him as in one’s own self (ātma-stha), as the immortal abode of all.
7. Him who is the supreme Mighty Lord (maheśvara) of lords,
The supreme Divinity of divinities,
The supreme Ruler of rulers, paramount,
Him let us know as the adorable God, the Lord (īś) of the world.
8. No action or organ of his is found;
There is not seen his equal, nor a superior.
His high power (śakti) is revealed to be various indeed;
And innate is the working of his intelligence and strength.
9. Of Him there is no ruler in the world,
Nor lord; nor is there any mark (liṅga) of Him.
He is the Cause (kāraṇa), lord of the lords of sense-organs.
Of Him there is no progenitor, nor lord.
10. The one God who covers himself,
Like a spider, with threads
Produced from Primary Matter (pradhāna), according to his own nature (svabhāvatas)—
May He grant us entiance into Brahma!
11. The one God, hidden in all things,
All-pervading, the Inner Soul of all things,
The overseer of deeds (karman), in all things abiding,
The witness, the sole thinker,3 devoid of qualities (nir-guṇa),
12. The one controller of the inactive many,
Who makes the one seed manifold—
The wise who perceive Him as standing in one’s self—
They, and no others, have eternal happiness.4
13. Him who is the constant among the inconstant, the intelligent among intelligences,
The One among many, who grants desires,1
That Cause, attainable by discrimination and abstraction (sāṅkhya-yoga)—
By knowing God, one is released from all fetters!2
14. The sun shines not there, nor the moon and stars;
These lightnings shine not, much less this [earthly] fire!
After Him, as He shines, doth everything shine.
This whole world is illumined with his light.3
15. The one soul (haṁsa) in the midst of this world—
This indeed is the fire which has entered into the ocean.
Only by knowing Him does one pass over death.
There is no other path for going there.4
16. He who is the maker of all, the all-knower, self-sourced,
Intelligent, the author of time, possessor of qualities, omniscient,5
Is the ruler of Primary Matter (pradhāna) and of the spirit (ksetra-jña), the lord of qualities (guṇa),
The cause of transmigration (saṁsāra) and of liberation (mokṣa), of continuance and of bondage.
17. Consisting of That, immortal, existing as the Lord,
Intelligent, omnipresent, the guardian of this world,
Is He who constantly rules this world.
There is no other cause found for the ruling.
18. To Him who of old creates Brahmā,
And who, verily, delivers to him the Vedas—
To that God, who is lighted by his own intellect,6
21. By the efficacy of his austerity and by the grace of God (devaprasāda)
The wise Śvetāśvatara in proper manner declared Brahma
Unto the ascetics of the most advanced stage as the supreme means of purification—
This which is well pleasing to the company of seers.
The conditions for receiving this knowledge
22. The supreme mystery in the Veda’s End (Vedānta),
Which has been declared in former time,
Should not be given to one not tranquil,
Nor again to one who is not a son or a pupil.2
23. To him who has the highest devotion (bhakti) for God,
And for his spiritual teacher (guru) even as for God,
To him these matters which have been declared
Become manifest [if he be] a great soul (mahātman)—
Yea, become manifest [if he be] a great soul!
[1 ]As the First Cause—as in 1. 2. See Introduction, p. 8.
[2 ]That is, the world.
[3 ]The same list of five cosmic elements as in 2. 12 b.
[4 ]That is, the principles as arranged in groups by systematized Sāṅkhya philosophy: the sole principle—the Person (Purusha); dual principles—the Unmanifest (avyakta) and the Manifest (vyakta); triple principles—the three Qualities (guṇa), i. e. Pureness (sattva), Passion (rajas), and Darkness (tamas); eight principles—the five cosmic elements together with mind, intellect, and self-consciousness (so enumerated, e. g., at BhG. 7. 4.)
[5 ]Compare the similar line 5. 5 c.
[1 ]That is, without past, present, or future—as in Māṇḍ. 1.
[2 ]Which is described in Katha 6. 1.
[3 ]Reading cettā instead of the tautologous cetā, ‘observer.’
[4 ]This stanza = Kaṭha 5. 12 with slight variation in a and b.
[1 ]These first two lines = Kaṭha 5. 13 a and b.
[2 ]The last line of the stanza is repeated at 5. 13 d, etc.
[3 ]This stanza = Katha 5. 15 and Muṇḍ. 2. 2. 10.
[4 ]The last two lines = 3. 8. c, d and VS. 31. 18 c, d.
[5 ]This line = 6. 2 b.
[6 ]Or, ‘who is the light of self-knowledge’; or, according to the variant reading ātma-buddhi-prasādam, ‘who through his own grace lets himself be known.’
[7 ]Cf. Kaṭha 4. 13 b, ‘Like a light without smoke.’
[1 ]That is, when the impossible becomes possible.
[2 ]Similar restrictions are imposed at Bṛih. 6. 3. 12 and Maitri 6. 29.