22 Facts About Shvetashvatara Upanishad

Shvetashvatara Upanishad is an ancient Sanskrit text embedded in the Yajurveda.

Chronology of Shvetashvatara Upanishad is contested, but generally accepted to be a late period Upanishadic composition.

Shvetashvatara Upanishad opens with metaphysical questions about 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.

Shvetashvatara Upanishad is commented by many of its ancient and medieval scholars.

Some 19th century scholars initially suggested that Shvetashvatara Upanishad is sectarian or possibly influenced by Christianity, hypotheses that were disputed, later discarded by scholars.

Related searches

Shvetashvatara Upanishad is a bahuvrihi compound of, where tara means "crossing", "carrying beyond".

Deussen states that Shvetashvatara Upanishad refers to and incorporates phrases from the Katha Upanishad, and chronologically followed it.

Flood as well as Gorski state that the Svetasvatara Shvetashvatara Upanishad was probably composed in the 5th to 4th century BCE.

Some sections of the Shvetashvatara Upanishad are found, almost in its entirety, in chronologically more ancient Sanskrit texts.

Shvetashvatara Upanishad opens with the metaphysical questions about first causes.

Subject of meditation, states Shvetashvatara Upanishad, is the knower and the non-knower, the God and non-God, both of which are eternal.

Second Adhyaya of Shvetashvatara Upanishad is a motley collection of themes.

Scholars state that while Rudra is an oft mentioned Vedic deity, the adjective Shiva for him in the Shvetashvatara Upanishad was new, and simply meant "kind, graceful, blessed, blissful".

The Shvetashvatara Upanishad has served the same historic role for Shaivism, as the Bhagavad Gita has served for Vaishnavism.

Sixth chapter of the Shvetashvatara Upanishad opens by acknowledging the existence of two competing theories: of Nature as the primal cause, and Time as the primal cause.

Shvetashvatara Upanishad is the knower, the creator of time, the quality of everything, the Sarva-vidyah, states Shvetashvatara Upanishad.

Shvetashvatara Upanishad is the one God, hidden in all beings, all-pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

Rather, most scholars consider it likely that the Shvetashvatara Upanishad commentary attributed to Shankara was remodeled and interpolated by one or more later authors.

Scholars have long debated whether the Shvetashvatara Upanishad follows or opposed the theories of the Samkhya school of Hinduism.

Scholars have expressed varying views whether Shvetashvatara Upanishad is a monotheistic, pantheistic or monistic text.

Doris Srinivasan states that the Shvetashvatara Upanishad is a treatise on theism, but it creatively embeds a variety of divine images, an inclusive language that allows "three Vedic definitions for personal deity".

The Shvetashvatara Upanishad includes verses wherein God can be identified with the Supreme in Vedanta monistic theosophy, verses that support dualistic view of Samkhya doctrines, as well as the synthetic novelty of triple Brahman where a triune exists as the divine Self, individual Self and nature .