The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all-pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters.
Yajur Veda, Svetasvatara Upanishad, Part I, Chapter 1, 9
Prakriti is perishable. Hara, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena.
Yajur Veda, Svetasvatara Upanishad, Part I, Chapter 1, 10
When the Lord is known all fetters fall off; with the cessation of miseries, birth and death come to an end. From meditation on Him there arises, after the dissolution of the body, the third state, that of universal lordship. And lastly, the aspirant, transcending that state also, abides in the complete Bliss of Brahman.
Yajur Veda, Svetasvatara Upanishad, Part I, Chapter 1, 11
The enjoyer (jiva), the objects of enjoyment and the Ruler (Isvara)-the triad described by the knowers of Brahman-all this is nothing but Brahman. This Brahman alone, which abides eternally within the self, should be known. Beyond It, truly, there is nothing else to be known.
Yajur Veda, Svetasvatara Upanishad, Part I, Chapter 1, 12
Animals belong to him as objects of enjoyment and he becomes rich in animals who, knowing this, meditates on the fivefold Saman in animals.
Sama Veda, Chandogya Upanishad II,VI – Meditation on the Fivefold Saman in Animals, 2
