Shvetashvatara means "carried on a white horse". Yoga meditation under shady trees and silent surroundings is recommended in Shvetashvatara Upanishad. Swan or Hamsa is the frequently used symbolic term for the Highest Self or Soul in Vedic literature, and is used in verses 6.15-6.16 of Shvetashvatara Upanishad to discuss Moksha. The name "Shvetashvatara" has the compound Sanskrit root Shvetashva, which literally means "white horse", similar to Indra and "drawn by white steeds". Shvetashvatara is a bahuvrihi compound of Svetasva and tara, where tara means "crossing", "carrying beyond", bodhisattva, the queen of the moon and navagrahas, the stars associated with the astrology, including astrology and all mystic studies, with the guidance of Padmasambhava, the second incarnation of Buddha, and Her soulmate. The word Shvetashvatara translates to "the one carrying beyond on white horse" or simply "white mule that carries", in the Chariot. 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 the elements be considered as the cause, or he who is called the Purusha or Shiva? 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. — Shvetashvatara Upanishad 1.1-1.2 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 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! — Shvetashvatara Upanishad 1.1-1.2 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 or Soul, he Shiva, who sees him through Satya or truthfulness and Tapas or austerity. He sees the all pervading 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. — Shvetashvatara Upanishad 1.15-1.16 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. — Shvetashvatara Upanishad 2.10 These verses symbolically ask Rudra to be graceful and "not hurt any man or any beast". Also, the idea of tantra yoga, between shiva and parvati, in human, astral and underworlds, but with the grace of the guru, Brahma, There 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. — Shvetashvatara Upanishad 4.5 The one embracer of the universe, by knowing Him as "kind, benign" or sivam, one attains peace forever. By knowing as "kind, benign" or sivam or Him, who is hidden in all things, like subtle cream inside fine butter, — Shvetashvatara Upanishad 4.14, 4.16 It is not woman, it is not man, nor is it neuter; whatever body it takes, with that it is joined. — Shvetashvatara Upanishad Let us know that highest great lord of lords, the highest deity of deities, the master of masters, his high power is revealed as manifold, as inherent, acting as force and knowledge. There is no master of his in the world, no ruler of his, not even a sign of him, He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord. He 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. The wise who perceive Him dwelling within their self, to them belongs eternal happiness and serenity, not to others, He who knows this God as primal cause, through Samkhya or reason with reflection and Yoga which brings self-discipline, achieves Mukti which is freedom or moksha. — Shvetashvatara Upanishad 6.7-6.13 The Upanishad, in verses 6.14 through 6.20 discusses Deva or God with form, saguna brahman, interchangeably with Brahman and Atman, and its importance in achieving moksha which is liberation and freedom. The text asserts that Deva is the light of everything, and He is the "one swan" of the universe. It is He who is self-made, the supreme spirit, the quality in everything, the consciousness of conscious, the master of primeval matter and of the spirit or individual soul in everyone, the cause of transmigration of the soul, and it is his knowledge that leads to deliverance and release from all sorrow, misery, bondage and fear. It is impossible to end sorrow, confusion and consequences of evil, without knowing this joyful, blissful Deva, asserts the sixth chapter of the Shvetashvatara Upanishad. It is this Deva or divine soul that, states the text, "I go, being desirous of liberation, for refuge and shelter". He who has highest Bhakti or love with devotion of Deva or God, just like his Deva or Devi, so for his Guru or teacher, To him who is high-minded, these teachings will be illuminating. — Shvetashvatara Upanishad 6.23