SAIVA-SIDDHANTA

"
"
130 THE SVETASVATARA UPANISHAT.
And need it be pointed out that the 6th verse is itself found
in the Rig, Veda (i, 164-20) and it is repeated in the Atharva
Veda and the passage is so popular a one that Katha (iii, i) and
Mundaka (iii. nj also quote it.
These verses bring out the distinction of God and soul,
ISa and AmSa, as the spectator and enjoy er respectively. The
soul enjoys and performs karma while encased in the body,
tree ;
but though God is immanent in the soul and in the body,
yet the works and their fruit do not cling to Him and taint
Him. After the due eating of the fruits, the soul knows the
greatness of God, and his own insignificance, then his sufferings
cease.
The previous mantra (iv. 5) is also a famous and much
debated passage, and it is
badly translated by Prof. Max
Muller. The translation by G. R. S. Mead and Chattopadhyaya
is literal and correct.
"Aye,
that one unborn (Aja-soul) sleeps
in the arms of one unborn (nature. Pradhana), enjoying (her of
nature, red, white, and black), who brings forth multitudinous
progeny
like herself. But when her charms have been
enjoyed, he (soul) quits her (prakriti) side, the unborn other,
"
*
Anyata (Lord).
There is
absolutely no mistaking this plain statement of
the three Padartas as eternal, as well as their relation ;
and all
three are called Unborn, Aja or uncreated.
But the word to be
noted here is the word other* Any a* which is almost a
And
technical term or catch word to mean God, the Supreme.
it occurs again in (V. i).
In the imperishable,
and infinite highest Brahman, where
in the two, Vidya (Vijnana-Atma) and Avidya are hidden,
the one, Avidya, perishes the
; other, Vidya, is immortal; but
He who controls both Vidya and Avidya,
is another
(Anyatha)."
And in the subsequent verses, this another
complete.
* If we read rt he quites her side, for the other
makes the
sense