Treasures of the Past

Welcome to the Treasures of the Past VII issue.

In this issue we shall take up an Upanishad called “ Isavasyam” of Sukla Yajur Veda. We shall see what our religious preceptors have commented on this Upanishad. We shall primarily take the commentaries of  Sri Adi Sankara Bagavatpada and Sri Ramanujacharya as reference and also look at the esoteric angle of the verses. The three branches of Philosophies are Dvaita, Advaita,and Visishta Advaita. These are based on the definitions of  The Eternal Truth or the principle of God that is Brahman. The first school, the Dvaita Philosophy emphasizes that The Brahman is unique and unparalleled in nature and the mortals through Bhakti can achieve only nearness to the Brahman and will be blessed with the opportunity to serve the Eternal Brahman. Hence they always remain separate. The second school of thought that is Advaita states that there is only one existence that is Brahman all other appearances are only illusions of the underdeveloped consciousness. This illusion is called Maya. Only the eternal truth is real truth. The third school of thought is Visishta Advaita is little different from Advaita Philosophy, it does not dismiss the whole creation as a figment of imagination but states that this creation is like the body of Brahman! The concept of Jiva Atman is considered to be the dwelling place for the Paramathman. The entire creation is considered to exist within Brahman and is brought out after the dissolution or deluge! There are other schools of thought where in the esoteric nature of Vedic verses are taken and their psychological purport is brought out. Isavasya upanishad consists of 18 verses. Within these verses it has packed the entire Vedanta Sara! (Essence) That is why this Upanishad is considered to be one of the foremost Upanishads.

When we take up a study of the Upanishad we have to consider the following factors:

To which Veda the Upanishad belongs?

What is the nature of Invocation verse?

To whom the Upanishad addresses its verses?

When we could understand the answers to the above questions, with clarity, then we can delve into the purport of the Upanishad directly with much ease. While doing so, we shall also take up verses from the other Upanishads that are relevant to the idea of discussion and also see the slokas of Sri Bagavat Gita on the subject. Where ever possible we shall see the verses of  Veda samhita in its original. This methodology will help us to focus on the central theme of the discussion and understand different schools of thoughts.

As mentioned earlier, this Upanishad starts with an invocation, which explains the Universal creation. It also tries to bring home the fact that, because Brahman has created this Universe out of self, it does not diminish in any manner. It stands effulgent in its supreme glory entering and enveloping its creation!

The invocation Verse says “ It is the whole, out of this, that which has emerged is whole, even though the whole has emerged out, what remains is the whole” this verse may appear to be inherently contradictory in nature. But, if you look at the verse very carefully, it reflects the entire Upanishad’s message in a nutshell!

Different schools of thought forcefully put forth arguments to prove that this world of creation, is an illusion, it is out of void that every thing emerges and into the same void every thing abides, the universal creation is like a dwelling place for the Eternal or it like the body. Jeevathma or the individual soul is the house in which the Eternal dwells. All this creation is drawn within it and ejected at Eternal Will.

We have to tread carefully analyzing these arguments; they use entomology, grammar, logic etc to prove their point. Great sages, personalities of divine order too have put forth their arguments to prove their definition is the closest to what it really means. In such a situation, how should one approach the subject? The main objective is to get the real purport and at the same time not to belittle any other point of view. Our objective is not to prove any one wrong or right, but to understand the concept.

The invocation verse itself gives us a clue. That is, a contradiction is being highlighted here.

Though the “whole” has emerged out of it, it remains “whole”. Here we have to reconcile the opposite characters of being whole and creating the whole out of it and still being the whole. This seemingly contradictory but essentially composite feature is the key to this Upanishad. There are a number of Upanishads that bring out this opposing attributes to Brahman and we can find similar verses in Srimat Baghavat Gita and Baghavata too, finally reconciling them.

Let us take up the first verse of this Upanishad.

Verse 1

Everything here is the dwelling place of the Eternal (without any exception), and is enveloped by Eternal. Keeping this in mind, do not covet for others wealth. The basic purpose of yoga and meditation is to realize the true nature of our being.

Unless we understand who we are, what is the purpose of this life, why this variety of creation and their relevance to us, then only we can appreciate the central purpose of Vedic teachings. 

Before looking at the purport of this verse let us be clear about the Invocation verse. As mentioned earlier it presents a paradoxical situation of two different attributes. So, this has to be resolved by the Upanishad in its following verses. Then this Upanishad is addressing a Sadak who is well versed in contemplation and steadfast on his goal of attaining the Supreme knowledge. The point here is that, the focus of the Upanishad, is a Sadak on his quest to know the Eternal and not an ordinary personality. We have to interpret all instructions and statements given in the Upanishad from the point of view of a Sadak only. At no point of time we should reduce the import to the level of a non initiate. If we do that we shall be missing the wood for the forest.

Now getting back to the verse, it says do not covet for others’ wealth! If it is an instruction to a non initiate, we can say that the Upanishad asks a human being to be contended and lead a peaceful life! Is this simple instruction being given with so much that follows this verse? No. From the stand point of a sadak, it connotes a basic requirement to be firmly established, before a sadak embarks on his quest for the truth. What could that be? The Upanishad explains in simple terms. It says, all that we perceive are God’s creation and He dwells in every thing, moreover he envelops his creation by exceeding it too. Yet another Upanishad called Maha Narayana Upanishad gives us a picture to visualize. It says that all this creation is only three fourth and Brahman stands above it by ten measures! Now if we mentally visualize what the Upanishad says as a sadak, then one would conclude nothing including himself belong to him. Naturally ones’ ego cannot assert and acquire anything for itself.

All the wealth that is perceived around is Lord’s wealth alone! It is the first step in Atma smarpana, total surrender to God. A sadak should live a life of a renunciate mentally! His worldly desires have no place in his sadhana. Hence this instruction.

The maha vakya or the great saying is indirectly pointed out here “ Tat tvam asi” , you are no different from the eternal; do not succumb to your ego that separates you. Surrender your ego!

Let us take up the second verse of this Upanishad.

Verse 2

Only that karma or the works, one should strive to perform and live for hundred years!

We should now analyze what is this nature of work that Upanishad emphasizes? Is it the activity of a normal householder? Or is it, as mentioned above, addressed to a sadak? It is talking about the sadak and not a non initiate. Then what is the difference between his activities and others? We fall back to the previous verse that tells every one, what should be the attitude of a sadak Every activity that a sadak performs mentally or physically should be dedicated to the Lord! Performing his activities like that, is in itself a yagna or samarpana. This Upanishad belongs to Yajur Veda that deals primarily with ritualistic symbolizations of self surrender. You may recall that a brahmachari starts his day with his daily routine of Sandhyavandhana followed by Samidh adhana. This ritual propitiates the Fire God invoking him and praying unto Him to fetch the required mental abilities for his quest of truth! While performing this ritual a young sadak to be, is instructed to recite “Agnaye idan na mama” Hey! Agni Bagavan! This is not mine but meant for the eternal. This is the first step that is taught in a progressive surrender of our entire being! When the ritual is finished it is customary to finish with an argya or water offering saying “what is performed by my body, by my speech, by my mind, by my sense organs, by my intellect, and finally through my atman or the inner most consciousness, and through my swabhava, all activities I surrender unto Sri Narayana”

Now let us look at what parables we can get from other similar philosophical works.

Bhagavat Gita Verse 24,Chapter 4

brahmarpanam brahma havir
brahmagnau brahman ahutam
brahmaiva tena gantavyam
brahma-karma-samadhina

 This verse states any activity of sacrifice or yagna is Brahman only! It says that in a yagna that is Brahman itself, the faggots are Brahman, The Agni is Brahman, and so is the performer. Contemplating upon Brahman like this one reaches Brahman! What this verse means to us. This verse tells us the right attitude that one must possess. He should perceive every thing as Brahman then only the surrender would be complete in all respects. Otherwise some thing will be held back as not being offered!

Bhagavat Gita Verse 26 Chapter 4

srotradinindriyany anye
samyamagnisu juhvati
shabdadin visayan anya
indriyagnisu juhvati

 This verse states about the method of offering the inner faculties to the God! Out ward expressions of giving food, clothing, wealth, flowers, water, ghee, and any other possessions into the fire alter in itsef may not achieve the required resolve to offer our thoughts, perceptions, our mind etc to God. But the Sadak or seeker should offer his inner faculties. This verse defines the will power turned towards the God as Agni and unto this will power the senses are to be offered as offerings! Thus one finally gets control of all the senses. He also overcomes the limitation imposed by them. The same result can be obtained when these senses are offered to the organs of perception with a clear understanding that these are divine! In that situation the activities or works performed do not perpetuate but results in consciousness being expanded!

Bhagavat Gita Verse 27 chapter 4

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Some sadaks practice by offering the activities or works of indriyas or organs of perception, manas or the mind, the pranas or the vital airs, into Athman wherein an Athman is defined as a brilliant flame within. Later he proceeds to surrender this to the Eternal. This method stresses the mental conception.

Svetaasvataropanishad Verse 6 Chapter 2

The verse states when the fire is lit, air is supplied in a controlled manner and when Ananda or Soma the delight of perceiving God flows, the perfection in yoga is attained! Here the fire denotes the free will turned towards God, controlled air supply refers to the controlled prana through the pranayama, the result will be the Ananda that flows. All these go to show that a sadak should forsake his ego and do all his activities as offerings to God and so doing, he should wish to live for hundred years. A number of invocation verses that prays for good health of a student and the teacher always whish for good and auspicious inputs for all organs of perception, and also pray for a healthy body to continue the yogic sadhana. It is also the practice to bless the initiates to live for hundred years with perfect strength of indriyas!

We shall see the continuation of this commentary in the next issue, till then Good bye!