68-899: [REDACTED] Look up jiva in Wiktionary, the free dictionary. Jeeva may refer to: People [ edit ] Jeeva or P. Jeevanandham (1907–1963), Indian politician Jeeva (director) (1963–2007), Tamil movie director Jeeva (Telugu actor) (born 1952), Indian actor Jiiva (born 1984), Indian Tamil actor Jeeva (artist) (born 1956), Tamil painter, film critic and art designer from Tamil Nadu, India Lollu Sabha Jeeva , Lollu Sabha actor Chiranjeevi (born 1955), Indian film actor and politician Other uses [ edit ] Jeeva (1986 film) , Hindi film from India, starring Sanjay Dutt and Mandakini Jeeva (1988 film) , Tamil film from India, starring Sathyaraj and Amala Jeeva (1995 film) , from Pakistan Jeeva (2009 film) ,
136-467: A Kannada film Jeeva (2014 film) , Tamil film from India, starring Vishnu and Sri Divya Alternate spelling of Jiva , a concept in Hinduism and Jainism See also [ edit ] Jiva (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Jeeva . If an internal link led you here, you may wish to change
204-492: A duality of five kinds, the most fundamental of which is that between jivas and Ishvara . A soul or jiva is differentiated from God or Ishvara due to the jiva’s dependence on Ishvara ; this state is an indication of eternal, ontological distinction. Unique to this school is the idea of a hierarchy of souls, evocative of predestination . Within the system, some souls are inherently and eternally destined for liberation, others for hell and still others for migration through
272-506: A poetic style and structure. However, unlike other ancient poetic Upanishads, the meter structure of the Shvetashvatara Upanishad varies significantly, is arbitrary and inconsistent within many verses in later chapters, some such as verse 2.17 lack a definite poetic meter entirely, suggesting that the text congealed from the work of several authors over a period of time, or was interpolated and expanded over time. The first chapter
340-532: A resting swan. The verse 1.5, for example, states, "we meditate on the river whose water consists of five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountainhead is the mind, of course of the five kinds of perceptions. It has five whirlpools, its rapids are the five pains, it has fifty kinds of sufferings, and five branches." Adi Shankara and other scholars have explained, using more ancient Indian texts, what each of these numbers correspond to. For example,
408-616: A state of bliss and happiness. Shvetashvatara Upanishad Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Shvetashvatara Upanishad ( Sanskrit : श्वेताश्वतरोपनिषद् , IAST : Śvetāśvataropaniṣad ) is an ancient Sanskrit text embedded in the Yajurveda . It is listed as number 14 in the Muktika canon of 108 Upanishads . The Upanishad contains 113 mantras or verses in six chapters. The Upanishad
476-464: Is Brahman, in everything is Deva (God), it is the individual Self and the highest Self. As in other chapters of the Upanishad, several of these verses are also found in more ancient texts; for example, verse 4.3 of the Shvetashvatara Upanishad is identical to hymn 10.8.27 of Atharva Veda. The verses are notable for their grammar, where through numerous poetic phrases, the gender of the highest Self (God),
544-432: Is a bahuvrihi compound of ( Śvetaśva + tara ), where tara means "crossing", "carrying beyond". The word Shvetashvatara translates to "the one carrying beyond on white horse" or simply "white mule that carries". The text is sometimes spelled as Svetasvatara Upanishad. It is also known as Shvetashvataropanishad or Svetasvataropanishad, and as Shvetashvataranam Mantropanishad. In ancient and medieval literature,
612-600: Is a different self in each body, each one an inherent part of the Lord". The Akshar-Purushottam Darshan , the teachings of Swaminarayan as interpreted by the BAPS , centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the Vachanamrut , Gadhada 1.7 and Gadhada 3.10: Puruṣottama Bhagavān , Akṣarabrahman , māyā , īśvara and jīva – these five entities are eternal. From all
680-411: Is a homage to sage Shvetashvatara for proclaiming Brahman-knowledge to ascetics . This closing credit is structurally notable because of its rarity in ancient Indian texts, as well as for its implication that the four-stage Ashrama system of Hinduism, with ascetic Sannyasa , was an established tradition by the time verse 6.21 of Shvetashvatara Upanishad was composed. The Shvetashvatara Upanishad has
748-645: Is a living being or any entity imbued with a life. The word itself originates from the Sanskrit verb-root jīv , which translates as 'to breathe' or 'to live'. The jiva , as a metaphysical entity, has been described in various scriptures such as the Bhagavad Gita and the Upanishads . Each subschool of Vedanta describes the role of the jiva with the other metaphysical entities in varying capacities. The closest translation into English and abrahamic philosophies would be
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#1732856119023816-670: Is a similar dualism between the jiva and ajiva in Jainism. Both the jiva and puruṣa are also said to be numerous. The Samkhyakarika states: Since birth, death, and the instruments of life are allotted severally; since occupations are not at once universal; and since qualities affect variously; multitude of souls (puruṣa) is demonstrated Relatedly, each jiva is, just like a puruṣa in Samkhya, qualitatively distinct from another jiva so that each can be termed their "own self". The Nyaya school of philosophy also shares similarities to
884-461: Is an inherent part of indwelling Lord. The philosophy proposed by Chaitanya Mahaprabhu accepts that the jiva is aware and possesses distinct qualities. It is neither god, human or animal, and is separate from the senses and mind. It is unchanging, possessing consciousness and bliss, and pervades the body. Whilst the body and mind require a jiva to function, the jiva's awareness and existence is not dependant on anything. Goswami also describes that "there
952-458: Is commonly depicted through an analogy: just as rays originate from the sun but are spatio-temporally distinct from it, so too jivas are parts of the whole that is Brahman. Another analogy given is that of sparks emitted from a fire. The sparks, composed of same substance as fire, are non-different ( abheda ) from the fire. They are also different ( bheda ), located in different place from the fire from which they originated. Yet another analogy given
1020-503: Is contested, but it is generally accepted to be a late-period Upanishadic composition. The text includes a closing credit to sage Shvetashvatara , who is considered the author of the Upanishad. However, scholars believe that while sections of the text shows an individual stamp by its style, verses and other sections were interpolated and expanded over time; the Upanishad as it exists now is the work of more than one author. The Shvetashvatara Upanishad opens with metaphysical questions about
1088-530: Is divine, pure, and spiritual. The jiva's ultimate purpose is to engage in a loving devotion to Krishna (Supreme Brahman), and liberation is attained through divine grace and the acceptance of the jiva's loving surrender to Krishna. Vallabhacharya uses an analogy between fire and its sparks, where jivas are sparks emerging from God's fire, tiny yet sharing the same essence. The Acintya Bheda Abheda , proposed by Chaitanya Mahaprabhu, maintains that jiva and Brahman are same ( abheda ) and different ( bheda ) and
1156-453: Is meticulously and metrically stated as neuter gender, as against the occasional masculine gender that is found in some ancient texts. The Upanishad states that Brahman is in all Vedic deities, in all women, in all men, in all boys, in all girls, in every old man tottering on a stick, in every bee and bird, in all seasons and all seas. Out of the highest Self, comes the hymns, the Vedic teachings,
1224-434: Is not just the end of transmigrations of the jiva (re-births), but also a sense of bliss and joy found in the contemplation of god and living a life of devotion. This involves singing his praise and dwelling on his characteristics. The Shuddadvaita Darshan , proposed by Vallabhacharya , has a concept of "nitya-sambandha" which means eternal relationship between jiva and Brahman (Parabrahman). The jiva's inherent nature
1292-418: Is notable for its discussion of the concept of personal god – Ishvara , and suggesting it to be a path to one's own Highest Self. The text is also notable for its multiple mentions of both Rudra and Shiva , along with other Vedic deities, and of crystallization of Shiva as a central theme. The Shvetashvatara Upanishad is commented by many of its ancient and medieval scholars. It is a foundational text of
1360-511: Is of ocean and its waves, which shows that even though the bhedabheda darshan entails that Brahman has parts and jivas are part of Brahman, this does not mean jivas lessen its perfection, just as the waves of the ocean do not lessen the amount of water present in the ocean. Founded by Madhva , the Dvaita (dualist) Darshan rejects the Advaita (non-dualist) notion of one ultimate reality. It propounds
1428-605: Is one of the 33 Upanishads from Taittiriyas, and associated with the Shvetashvatara tradition within Karakas sakha of the Yajurveda. It is a part of the "black" "krishna" Yajurveda, with the term "black" implying "the un-arranged, motley collection" of content in Yajurveda, in contrast to the "white" (well arranged) Yajurveda where Brihadaranyaka Upanishad and Isha Upanishad are embedded. The chronology of Shvetashvatara Upanishad
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#17328561190231496-485: Is one unborn being (feminine), red, white and black, but producing many creatures like herself, There is one unborn being (masculine) who loves her and stays with her, there is another unborn being (masculine) who leaves her after loving her. The metaphor of three colors has been interpreted as the three Gunas , with red symbolizing harmonious purity (Sattva), white as confused passion (Rajas), and black as destructive darkness (Tamas). An alternative interpretation of
1564-534: Is that between jivas , or souls, and Brahman. Understood through the paradigm of relative reality, jivas are cloaked by maya—avidya , or ignorance—a state in which they are not able to realize their oneness with Brahman. Within Advaita philosophy, the nature of the Jiva is described using three theories or metaphors: Pratibimba - vāda (theory of reflection) , Avaccheda-vāda (theory of limitation) , and Ābhāsa-vāda (theory of appearance). According to Pratibimba-vāda ,
1632-583: Is the consistent one, with characteristics that makes it likely to be the work of one author, probably sage Shvetashvatara. The Shvetashvatara Upanishad opens with the metaphysical questions about first causes . Scholars have differed somewhat in their translations, with Max Muller translating the questions thus, The Brahma-students say: Is Brahman the cause? Whence are we born? Whereby do we live, and whither do we go? O ye who know Brahman, tell us at whose command we abide, whether in pain or in pleasure. Should time, or nature, or necessity, or chance, or
1700-468: Is this "power of the Divine Self" ( Deva Atman Shakti , देवात्मशक्तिं) within each individual that presides over all the primal causes, including time and self. Verses 1.4 through 1.12 of the Upanishad use Samkhya-style enumeration to state the subject of meditation, for those who seek the knowledge of Self. These verses use a poetic simile for a human being, with the unawakened individual Self described as
1768-498: Is unborn and eternal, everlasting and primeval. It is not slain by the slaying of the body." बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९ ॥ [1] The Shvetashvatara Upanishad compares the jiva and the Paramatma to two friendly birds sitting on the same tree: समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७ ॥ [2] Swaminarayan has described
1836-447: Is when a jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones, the jiva renounces its old body and acquires a new one. There are important similarities between the jiva and the puruṣa of Samkhya - Yoga . The most visible similarity is that both the jiva and puruṣa are part of a dualism. Just like Samkhya's dualism between puruṣa and prakriti , there
1904-558: The soul . A common metaphysical entity discussed in the scriptures (such as the Bhagavad Gita, Upanishad and Vachanamrut) in the seven schools of Vedanta is the jiva or atman : the soul or self. Chapter 2 of the Bhagavad Gita contains verses describing the jiva . For example, the jiva is described as eternal and indestructible in chapter 2, verse 20: न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे "The soul
1972-540: The Prasthantrayi . The Advaita (non-dualist) Darshan posits the existence of only one entity, Brahman . It considers all distinctions ultimately false since differentiation requires more than one entity. Those distinctions empirically perceived, along with those expounded in the Prasthanatrayi , are accounted for within this school by the recognition of a relative reality ( vyavaharik satta). One such distinction
2040-401: The jiva as a limitation ( upadhi ) of the atman . It is limited and appears to be separated from other selves because of ignorance. The Bhedhabheda Darshan , founded by Nimbark, maintains that jivas are at once distinct and part of Brahman, a middle ground of sorts between the extremes of Advaita, utter oneness, and Dvaita, utter distinctness. This notion of difference yet non-difference
2108-422: The jiva consists of a reflection of the atman , and the mirror on which the reflection occurs is ignorance ( avidya ). This metaphor clarifies that the atman and jiva are not distinct, even though they appear to be so, just as one's reflection in the mirror appears to be distinct from oneself but is actually identical with one. Avaccheda-vāda denies that consciousness can be reflected, and instead understands
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2176-596: The God that is the imperishable. By meditating on Hara and thus becoming one with God Hara , is the path to moksha (liberation). From meditating on it, states verse 1.11, man journeys unto the third state of existence, first that of blissful universal lordship, then further on to "perfect freedom, the divine alone-ness, the kevalatvam where the individual self is one with the divine self." The Shvetashvatara Upanishad, in verses 1.13 to 1.16, states that to know God, look within, know your Atman (Self). It suggests meditating with
2244-527: The Samhitas of Rig Veda, Atharva Veda and Yajur Veda. The text has six Adhyaya (chapters), each with varying number of verses. The first chapter includes 16 verses, the second has 17, the third chapter contains 21 verses, the fourth is composed of 22, the fifth has 14, while the sixth chapter has 23 verses. The last three verses of the sixth chapter are considered as epilogue. Thus, the Upanishad has 110 main verses and 3 epilogue verses. The epilogue verse 6.21
2312-603: The Svetasvatara Upanishad was probably composed in the 5th to 4th century BCE, contemporary with the Buddha. Paul Muller-Ortega dates the text between 6th to 5th century BCE. Phillips chronologically lists Shvetashvatara Upanishad after Mandukya Upanishad, but before and about the time the Maitri Upanishad, the first Buddhist Pali and Jaina canonical texts were composed. Winternitz, suggests that Svetasvatara Upanishad
2380-415: The Upanishad discusses Yoga as a means for self-knowledge. The verses 2.8 and 2.9 describes yoga as state of body and mind, wherein the body is in threefold erect posture, and mind along with all senses are withdrawn into an introspective point within (the heart). In this state of yoga, the individual then breathes gently slowly through the nose, states the Upanishad, with any physical motions subdued or
2448-540: The Vedanta schools, in that there is the belief that the jiva is eternal, experiences the fruits of its good and bad deeds ( karma ), and undergoes reincarnation . However unlike other schools where the jiva is the source of consciousness, in the Nyaya school, consciousness is an attribute that only occurs when a jiva associates with a mind. Furthermore, Nyaya schools believe liberation to be a complete absence of suffering, rather than
2516-560: The Vedas, Purāṇas, Itihāsa and Smṛti scriptures, I have gleaned the principle that jīva , māyā , īśvara , Brahman and Parameśvara are all eternal. The jiva is defined as a distinct, individual soul, i.e., a finite sentient being. Jivas are bound by maya , which hides their true self, which is characterized by eternal existence, consciousness and bliss. There are an infinite number of jivas . They are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within
2584-419: The all prevading Atman, as butter lying dormant in milk, rooted in self-knowledge and self-discipline – which is the final goal of the Upanishad, the final goal of Upanishad. (16) The second Adhyaya of Shvetashvatara Upanishad is a motley collection of themes. It begins with prayer hymns to God Savitr, as the rising sun, the spiritual illuminator and the deity of inspiration and self-discipline. Thereafter,
2652-464: The body is still, the mind calm and undistracted. Such is the state where the self-reflective meditation starts. The text recommends a place to perform such yoga exercise as follows, In a clean level spot, free from pebbles, fire and gravel, Delightful by its sounds, its water and bowers, Favorable to thought, not offensive to the eye, In a hidden retreat protected from the wind, One should practise Yoga. The Upanishad, in verse 2.13, describes
2720-644: The changing conditions of joy and sorrow? Are Time, Nature, Necessity, Chance, Basic matter, the Spirit, the primal cause? Can the union of these be thought of as the primal cause? It is not that, however, because the Self exists. Still the Self also is not powerful enough to create joy and sorrow! The Upanishad asserts, in verse 1.3, there are individuals who by meditation and yoga have realized their innate power of Self, powers that were veiled by their own gunas (innate personality, psychological attributes). Therefore, it
2788-550: The cycle of birth and death. It is in this cycle where jivas have the opportunity to perform positive or negative deeds ( karmas ), and make spiritual efforts to break free of it, known as liberation ( moksha ). The Vishishtadvaita Darshan , proposed by Ramanuja , maintains an ontological distinction between jivas and God. However, unlike in the Dvaita Darshan, the distinction is qualified. The jiva still remains dependent on God for its qualities and volition. Ramanuja uses
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2856-406: The delight of Prakrti . All three are stated in the verse to be "unborn", implying that all three are eternal. The Samkhya school of Hinduism cites this verse for Vedic support of their dualistic doctrine. The Vedanta school, in contrast, cites the same verse but points to the context of the chapter which has already declared that everything, including the feminine (Prakrti) and masculine (Purusha),
2924-411: The doctrine of the body and the soul ( sarira and sariri ) to explain the relationship between God and the jivas . The jivas constitutes the body of God, and God is the soul of the jivas . Using this doctrine, Ramanuja is able to maintain an ontological distinction between God and the jivas , while still demonstrating their qualified non-duality. Vishishtadvaita holds, like other darshanas , that
2992-404: The ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all sensations. In addition, it thinks through the mind, contemplates through the citta [one of the inner faculties] and forms convictions through the intelligence [buddhi]. In this manner, through the ten senses and the four inner faculties, it perceives all of
3060-594: The elements be considered as the cause, or he who is called the Purusha ? It cannot be their union either, because that is not self-dependent, and the self also is powerless, because there is, independent of him, a cause of good and evil. Paul Deussen translates the opening metaphysical questions of the Upanishad thus, The teachers of Brahman say: What is the primal cause? What is Brahman? Wherefrom have we been born? By what do we subsist? and on what are we founded? By whom regulated, do we have our being, ye wise men? in
3128-424: The first benefits of Yoga to be agility, better health, clear face, sweetness of voice, sweet odor, regular body functions, steadiness, and feeling of lightness in one's personality. Yoga then leads to the knowledge of the essence of the Self, the nature of the Self. Verses 3.1 through 3.6 of the Shvetashvatara Upanishad describe the "Atman, Self" as the personal God, as the one and only Lord, that resides within,
3196-399: The five streams are five receptive organs of a human body, the five waves are the five active organs of a human body, and five rapids are the major health-related life stages. The subject of meditation, states Shvetashvatara Upanishad, is the knower and the non-knower, the God and non-God, both of which are eternal. The text distinguishes the highest Self from the individual Self, calling
3264-449: The former Isha and Ishvara, and asserting it is this Highest Brahman which is Eternal and where there is the triad - the bhoktri (subject), the bhogya (object), and the preritri (mover). With meditation, when a being fully realizes and possesses this triad within self, he knows Brahman. In verse 1.10, the text states the world is composed of the Pradhana which is perishable, and Hara
3332-546: The fourth group of ancient Upanishads, after Katha and Mundaka Upanishads. Deussen states that Shvetashvatara Upanishad refers to and incorporates phrases from the Katha Upanishad, and chronologically followed it. According to Patrick Olivelle , it was composed after the Brihadaranyaka, Chandogya, Kena and Katha, probably in the last few centuries BCE, showing non-Vedic influences . Flood as well as Gorski state that
3400-535: The greatest, concealed in all beings, one that encompasses all of the universe, formless, without sorrow, changeless, all prevading, kind ( Shiva ), one who applies the power of knowledge, the Purusha, one with the whole world as it is, one with the whole world as it has been, one with the whole world as it will be. It is the Atman, the Self of all. The Shvetashvatara Upanishad, in verses 4.1 through 4.8 states that everything
3468-401: The heart, a jiva pervades the entire body by its capacity to know ( gnānshakti ), making it animate. It is the form of knowledge ( gnānswarūp ) as well as the knower ( gnātā ). The jiva is the performer of virtuous and immoral actions ( karmas ) and experiences the fruits of these actions. It has been eternally bound by maya ; as a result, it roams within the cycle of birth and death . Birth
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#17328561190233536-825: The help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent churning of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge and ethics is, asserts the Upanishad, the goal of Upanishad. तिलेषु तैलं दधिनीव सर्पिरापः स्तस्वरणीषु चाग्निः । एवमात्माऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसा योऽनुपश्यति ॥ १५ ॥ सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् । आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत्परं तद्ब्रह्मॊपनिषत्परमिति ॥ १६ ॥ As oil in sesame seeds, as butter in milk, as water in Srota , as fire in fuel-sticks, he finds in his own self that One (Atman), he, who sees him through Satya (truthfulness) and Tapas (austerity). (15) He sees
3604-605: The individual Self and the cosmic Self, is nothing but Oneness and of a single Brahman. The verses 4.9 and 4.10 of Shvetashvatara Upanishad state the Māyā doctrine found in many schools of Hinduism. The text asserts that the Prakrti (empirical nature) is Māyā , that the individual Self is caught up by this Māyā (magic, art, creative power), and that the cosmic Self is the Māyin (magician). These verses are notable because these verses are one of
3672-485: The jiva, as an atman, to the relationship between a lamp and the light it emits: The one luminous substance exists as light and as the possessor of light....possesses luminosity, because it illuminates both its own form and that of others. But it behaves as a quality of that luminous substance....In this same way, the self has the form of consciousness but also has the quality of consciousness Unlike other schools, Vishishtadvaita philosophy proposes that moksha (liberation)
3740-526: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Jeeva&oldid=1153844352 " Categories : Disambiguation pages Human name disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages jiva Jiva ( Sanskrit : जीव , IAST : jīva ), also referred as Jivātman ,
3808-497: The nature of the jiva in his discourse in Vachanamrut Jetalpur 2: The jiva is uncuttable, unpiercable, immortal, formed of consciousness, and the size of an atom. You may also ask, 'Where does the jiva reside?' Well, it resides within the space of the heart, and while staying there, it performs different functions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through
3876-518: The oldest known explicit statement of the Māyā doctrine. The verse 4.10 is also significant because it uses the term Maheswaram (Sanskrit: महेश्वरम्), literally the highest Lord (later epithet for Shiva), for the one who is "Māyā-maker". There is scholarly disagreement on what the term Māyā means in Upanishads, particularly verse 4.10 of the Shvetashvatara Upanishad; Dominic Goodall, for example, states that
3944-552: The origin of all gods, calling it the Isha or Rudra . This innermost Self, is stated as under the sway of Māyā or empirical Prakrti . This theme of Eka Deva (one God) – eternal, all prevading and forging the world with his heat – in Svetasvatara Upanishad, is common in more ancient Sanskrit texts such as Rig Veda's hymns 10.72.2 and 10.81.3, Taittiriya Samhita 4.6.2.4, Taittiriya Aranyaka 10.1.3, White Yajur Veda's Vajasaneyi Samhita 17.19, Atharva Veda 13.2.26 and others. Similarly,
4012-473: The past and the future, asserts the Shvetashvatara Upanishad. The fourth chapter of the Shvetashvatara Upanishad contains the famous metaphorical verse 4.5, that was oft-cited and debated by the scholars of dualistic Samkhya , monist Vedanta and theistic Vedanta schools of Hinduism in ancient and medieval era, for example in Vedanta Sutra's section 1.4.8. The metaphor-filled verse is as follows, There
4080-507: The philosophy of Shaivism , as well as the Yoga and Vedanta schools of Hinduism. Some 19th century scholars initially suggested that Shvetashvatara Upanishad is sectarian or possibly influenced by Christianity, hypotheses that were disputed, later discarded by scholars. The name "Shvetashvatara" has the compound Sanskrit root Shvetashva (श्वेताश्व, Shvet + ashva), which literally means "white horse" and "drawn by white steeds". Shvetashvatara
4148-467: The primal cause of all existence, its origin, its end, and what role, if any, time, nature, necessity, chance, and the spirit had as the primal cause. It then develops its answer, concluding that "the Universal Selfs exists in every individual, it expresses itself in every creature, everything in the world is a projection of it, and that there is Oneness, a unity of Selfs in one and only Self". The text
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#17328561190234216-586: The relationship is inconceivable in thought ( acintya ). Jiva Goswami , one of the main scholars in the Caitanya Vaisnava school, offers a definition of the self that shares many characteristics of other schools but is distinctly aligned with the Bhedhabhedha position that the jiva is a part of Brahman: Furthermore, it has the intrinsic characteristics of being an apprehender, agent and qualitative experiencer, and by its own nature and at all times it
4284-409: The self is chetan , a conscious being that is made up of consciousness. The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's jiva , Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan argues that if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted. Ramanuja compares the consciousness of
4352-478: The sense-objects [i.e objects of sensorial perception'. It pervades the entire body from head to toe, yet is distinct from it. Such is the nature of the jiva. Vedanta is one of the six schools ( darshanam ) of Hindu philosophy, and it contains subschools that have derived their beliefs from the Upanishads , the Brahma Sutras and the Bhagavad Gita . The aforementioned three scriptures are commonly referred to as
4420-651: The text is frequently referred to in the plural, that is as Svetasvataropanishadah . Some metric poetic verses, such as Vakaspatyam simply refer to the text as Shvetashva . The chronology of Shvetashvatara Upanishad, like other Upanishads, is uncertain and contested. The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. Ranade places Shvetashvatara Upanishad's chronological composition in
4488-478: The three colors is based on an equivalent phrase in chapter 6.2 of Chandogya Upanishad, where the three colors are interpreted to be "fire, water and food". The unborn being with feminine gender is symbolically the Prakrti (nature, matter), while the two masculine beings are Cosmic Self and the Individual Self, the former experiencing delight and staying with Prakrti always, the latter leaves after experiencing
4556-466: The verses 3.5 and 3.6 are also found in the more ancient Vajasaneyi Samhita as verses 16.2 and 16.3, in Taittiriya Samhita 4.5.1.1, as well as in chapter 8.5 of the chronologically much later Nilarudra Upanishad. These verses symbolically ask Rudra to be graceful and "not hurt any man or any beast". The verses 3.7 through 3.21 of the Upanishad describes Brahman as the highest, the subtlest and
4624-897: Was probably a pre-Buddhistic composition along with Katha, Isha, Mundaka and Prasna Upanishad, but after the first phase of ancient Upanishads that were composed in prose such as Brihadaranyaka, Chandogya, Taittiriya, Aitareya, Kaushitaki and Kena. Winternitz states that Isha was likely composed before post-Buddhist Upanishads such as Maitri and Mandukya. Some sections of the Shvetashvatara Upanishad are found, almost in its entirety, in chronologically more ancient Sanskrit texts, as attempts to support it's doctrines "with Vedic-proof texts." For example, verses 2.1 through 2.3 are also found in chapter 4.1.1 of Taittiriya Samhita as well as in chapter 6.3.1 of Shatapatha Brahmana , while verses 2.4 and 2.5 are also found as hymns in chapters 5.81 and 10.13 of Rig Veda respectively. Similarly, many verses in chapters 3 through 6 are also found, in nearly identical form in
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