Skip to main content

Posts

Showing posts from December, 2014

ISAVASYA UPANISHAD : Mantram : 11..

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-11.



Vidyam  cavidyam  ca  yastad  vedo-bhayagm  saha,



avidyaya  mrtyum  tirtva  vidyaya-mrtam-asnute.



vidyam  =  vidya;

ca  =  and;

avidyam  =  avidya;

yah  =  who;

tat  =  that;

veda  =  known;

ubhayagm  =  both;

saha  =  together;

avidyaya  =  by  avidya;

mrtyum  =  death;

tirtva  =  crossing;

vidyaya  =  by  vidya;

amrtam  =  immortality;

asnute  =  enjoys,  obtains.



(11). "He  who  knows  at  the  same  time  both  " Vidya  and  Avidya,"    overcomes  death  by  'Avidya'  and  obtains  immortality  by 'Vidya.' "


Discussion-1 In  explaining  the  great  theory  of  'action  in  inaction' the  Rishi  have  given  this  pregnant  Mantram  to  their  Bharatheeya  generations.


In  the  first  Mantram  of  this  section,  they  condemned  both  'Vidya  and  Avidya' as  guiding  us  only  to  a  dark  age  when  an  individual  ( or  generation )  pursues  each  one  of…

ISAVASYA UPANISHAD : Mantram : 10.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 10.



Discussion -  3. "Knowledge  itself  is  a  painful  limitation  upon  the  Absolute" ...


Bharatham/ Bharatheeya  ( Hindus/ Hinduism ),  thus,  is  not  the  product  of  a  single  Prophet,  but  is  the  "WISDOM-DECLARATIONS  RISING  FROM  THE  EXPERIENCED  BOSOMS  OF  REALISED  MASTERS,( MAHARISHIS)"   which  have  been  relived  by  generations  of  Guru-Sishya  at Gurukulams  classes.


A  truth  that  has  been  tested  and  found  fit  upon  the  touch-stone  of  life  by  repeated  generations  alone  is  accepted  by  the  Rishis.




Both  "Vidya  and  Avidya,"   in  fact,  are  bondages.


Knowledge  is  certainly  a  release  from  the  shackles  of  'ignorance'  "but  the  knowledge  itself  is  a  painful  limitation  upon  the  Absolute."


One  may  get  over  the  confusions  of  ignorance  with  knowledge  but,  in  itself,  this  will  find  us  only  chai…

ISAVASYA UPANISHAD : Mantram : 10.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 10.



Discussion - 2. "heard  ( Sruti )  from  the  wise  who  explained  that  to  us".......



Having  stated  this  much,  the  Rishi  muni  immediately   adds  that  this  opinion  is  not  a  product  of  his  own  intellect,  spun  out  by  his  own  individual  mind,  but  that  this  is  what  Muni has  "heard ( Sruti )  from  the  wise  who  explained  that  to  us."


This  is  a  very  significant  statement  in  as  much  as  "Hinduism  ( / Bharatham / Bharatheeya )"
does  not  accept  any  purely  intellectual  idea  as  a  philosophy  just  because  some  reverend  saint  or  sage  happened  to  declare  it.


However  great  the  individual  may  be,  nobody  has  been  given  the  authority  or  the  prerogative
to  declare  a  philosophical  truth  and  thrust  it  down  the  understanding  and  appreciation  of  the  laymen.



Even  if  anybody  declares  a  truth,  it  is  not…

ISAVASYA UPANISHAD : Mantram : 10.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 10.



Anyad-evahur-vidyaya   anya-dahur-avidyaya,


iti  susruma  dhiranam  ye  nastad  vica-caksire.



anyat  =  different;

eva  =  definitely;

ahuh  =  ( they)  say;

vidyaya  =  by  vidya;

anyat  =  different;

ahuh  =  (they)  say;

avidyaya  =  by  avidya;

iti  =  thus;

susruma  =  (we)  have  heard;

dhiranam  =  of  the  wise;

ye  =  who;

nah  =  to  us;

tat  =  that;

vicacaksire  =  explained.



(10). "One  thing,  they  say,  is  verily  obtained  from  'Vidya'  another  thing  they  say  from  'Avidya';  thus,  we  have  heard  from  the  wise  who  explained  that  to  us."



Discussion - 1.  Having  said  in  general  what  he  has  to  say  about  'vidya' and  'avidya',  not  only  in  accordance  with  the  popular  belief  of  the  time  but  also  which  can  claim  no  doubt,  a  crude  Sastric  support,  the  great  Rishi  is  trying  to  elaborate  the  idea  and  give …

ISAVASYA UPANISHAD : Mantram : 9. (Last Part)

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 9.



 Discussion - 4. Summation  ....


However,  the  context  here  would  demand  that  we  take  'Vidya'  to  be  the  'higher  meditation,'
and  'Avidya'  to  be  'all  sadhanas'  that  prepare  one,  by  exhausting  one's  existing  vasanas,  to  have  a  peaceful  mind  that  can  readily  be  brought  to  the  seat  of  meditation.

This,  we bare  not  doing  to  suit  our  purpose  here.




The  negative  prefix  'A'  in  Samskrtam  can  mean  either  a  mere  'negation' and  'assertion,' ***1.
emphasising  something  similar  to  but  really  different  from  the  thing  negated.

"Therefore,  'avidya'  can  mean  'not  vidya' but  something  like  'vidya,'  though  different  from  it"

Since  in  Vedantham  it  is  accepted   the  selfless  service  will  purify  the  personality  and  prepare  it  for  contemplation  an…

ISAVASYA UPANISHAD : Mantram : 9.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 9.



Discussion-3. "Swami Sri Sankara  Bhagavatpada" ( Sri Adi Sankaracharya swamikal )  and  "devata-Jnanam" .....


According  to  Sri Sankara   Bhagavatpada,  Vidya  means  Devata-Jnanam,  leading  to  the  abode  of  the  Devata  so  propitiated,  and  Avidya  is  ritualistic  Karmam.

To  Aharya  Swamikal  karmam  means  desire-prompted  rituals  which  lead  one  to  the  joys  of  the  Heaven  ( Pitrulokam).

As  we  admit  Avidya  to  be  karmam,  it  would  be  more  natural  to  accept  it  as  'all  sadhana-s  that  lead  to  the  seekers  nearer  to  the  goal.'

Also  the  meaning  that  'by  karmam  one  would  reach  'Pitrulokam' and  by  Upasana  of  Devata-s  one  would  attain  the  'Devalokam' is  not  quite  an  appropriate  theme  in  the  Upanishad,  as  these  topics  have  been  already  exhausted  in  the  earlier  part  of  the  Veda grandham ( text…

ISAVASYA UPANISHAD : Mantram : 9.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD




Mantram : 9.



Discussion-2. "Avidya  and  Vidya " .....



The  terms  used  by  the  Rishi-s  in  defining  this  problem  of  outward  activity  versus  inward  contemplation  are  'Avidya'  and  'Vidya.'

These  two  terms  have  been  so  much  loosely  used  in  the  time  of  the  Rishi-s  themselves  that,  perhaps,  the  students  of  that  age  needed  a  correct  restatement  of  their  philosophical  implications.


'Vidya' and  'Avidya'  have  been  used  also  to  connote  'Upasana'  ( Vidya )  and  'Krmam'   (Avidya).

In  that  general  sense  of  the  term,  those  who  are  keeping b themselves  engaged  exclusively  in  a  field  of  ritualistic  certainly  find  themselves  reaching  thicker  delusions.

Ritualism  (  a  mere  karmam  / activity )   can  be  undertaken  only  when  the  individual  is  whipped  by  desire  for  the  fruits  thereof.


When  the…

ISAVASYA UPANISHAD : Mantram : 9.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 9.


Andham  tamah  pravisanti  yevidyam  -upasate,



tato  bhuya  iva  te  tamo  ya  u  vidyayagm  ratah.



andham  =  blinding;

tamah  =  darkness;

pravisanti  =  ener;

ye  =  who;

avidyam  =  avidya; ( details  in  discussion )

upasate  =  worship;

tatah  =  than  that;

bhuyah  =  greater;

eva  =  as  though;

te  =  they;

tamah  =  darkness;

ye  =  who;

u  =  verily;

vidyayam  =  in  vidya; : ( details  in  discussion )

ratah  =  devoted, engaged  in.



(9)  " They  who  worship  Avidya  ( rites )  alone  enter  into  blinding  darkness,  and  they,  who  are  engaged  in  Vidya ( meditation )  verily  fall,  as  though,  into  an  even  greater  darkness."



Discussion-1. In  the  opening  of  this  Upanishad,  in  our  introductory  parts,  we  found  that  this  Upanishad  is  an  answer  to  the  eternal  doubt  as  to  whether  'a  life  of  action  or  a  life  of  meditation'  is  the  ideal  way  …

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


Discussion-8.Terms in  the  mantram ..."Sukram, ..A-kayam, .. ..A-vranam ,  ... A--snaviragm,  ...Suddham,  ... and  A-papaviddham"  ........


After  indicating  thus  the  Supreme  Reality  with  terms  negating  that  which  It  is  not,  and  with  terms  positively  directing  our  gaze  to  Its  manifested  glories,  the  Rishi  still  feels  dissatisfied  and  restless,  and  so  continues  the  mantram  'even  though  the  mantram  ended.'


The Rishi muni  seems  to  draw  the  mantram  into  an  ugly  length  because  muni  feels,  as  it  were,  a  fatiguing  dis-satisfaction  that  he  has  not  said  all  that  can  be  said,  nor  has  Rishi  led  the  student to  the  very  portals  of  the  Truth.




The  terms  employed  in  the  first  half  of  the  mantram  such  as  Sukram,  A-kayam,  A-vranam,  A-snaviragm,  Suddham  and  A-papaviddham  ---  can  be  considered  as  adverbs  modif…

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


Discussion-7. continued ... out of   "a  something" ... "self-born"  ....



It  is  not  born  out  of  'a  something,'   but  it  is  ' Self-born.'


In  fact,  philosophically,  the  idea  expressed  in  this  simple-looking  phrase  is  that  the  'Self  is  the  first  cause'  which  is  untouched  by  any  effect  and  that  It  is  not  in  Itself  the  effect  of  'any  cause.'


All  effects  are  perishable,  since  they  are  born.


The  'Self' is  imperishable,'  and  so,  It  must  be  unborn.


And  if  the  intellect  should  ask  for  its  cause,  then  to  answer  it  we  must  say  that  it  is  the  "uncaused  cause"  or  the  "self-born."


Though  this  may  look  as  an  unsatisfactory  explanation  for  the  intellect,  those  who  understand  the  Self  to  be  that  which  is  beyond  the  intellect  can  very  well  …

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


 Discussion-7.....  continued.....


Thus,  philosophically  we  have  to  accept  that  there  was  a  first  'cause,'  which  in  the  never  ending  flow  of  changes,  has  brought  about  the  entire  world  of  plurality  as  it  is  seen  today.

But  the  'Ultimate Cause'  must,  in  itself,  be  'Uncaused  by  any  other  cause  than  itself'.

This  is  the  idea  that  is  expressed  here  when  the  Self  is  discussed  as  'Svayambhu,'  meaning  self-sprung, i.e.  "Self-Existing".

Next : Discussion-7. continued ... "out of   "a  something" ... "self-born"  ....

To be continued ....





ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


 Discussion-7. "Self-existing  ( Svayambhu )"  .....................


We,  the  finite  creatures,  as  human  beings,  can  struggle  and  strive  to  understand  the  Reality  behind  the  world  of  perceived  plurality  only  through  the  intervention  of  our  instruments  of  thinking  and  feeling.


Our  intellect  can  function  only  in  three  definite  fields  of  activity  called  time,  space,  and  causality.

Cause - hunting  is  the  great  avocation  of  the  intellect.

Whenever   we  a  thing  in  this  world,  over  which  we  want  to  make  a  research  and  enquiry,  should  naturally  dive  itself  into  the  quest  of  its  cause.

Thus  Mr. Z.  is  better  understood  when  we  understand  that  he  is  the   son    of  Mr.  Y.

But  if  the  enquiry  is  still  carried  on,  we  will  have  to  come  to  a  statement  that  Mr.  Y.  is  the  son  of  Mr.  X;  X  the  son  of  W,  …

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.



Discussion-6. "Omniscient" .....'manisi'  .....


If  the  'Self '   be  thus  the  knowing  Principle  in  the  individual,  then  it,  being  the  same  'Life-Principle'  in  all  living  beings,  is  also  the  one  Knowing  Principle  in  all  beings.


Thus,  the  'Self '   is  considered  as  "Omniscient,"  "Manisi"   ( All-Knowing  ).


Every  little  bit  of  knowledge  that  is  gained  in  the  world  and  every  one  of  its  transactions  are  but  "Known"  by  the  same "Self ,"     and  hence  the  "Self, or Atma, or Jivatma,  or  Life-Principle, or Life-Spark"   in  us   as  the  one  "Consciousness"   is  "Eternal-Knower"  in  all  living  entities.


"Manisi  also  means  'one  who  has  perfect  control  over  his  mind.' "



The  Atma  is  certainly  transcendent.

Atma  is  a …

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


Discussion-5.  "The  Self  is  the  Seer"  .....



It  is  a  declaration  that  the  Lfe-spark  in  us  is  the  real  vitality  behind  the  eyes  that  see,  the  ears  that  hear,  the  nose  that  smells,  the  tongue  that  tastes,  and  the  skin  that  feels.

In  fact,  if  the  Life-principle  is  removed  from  the  sense-organs,  they,  in  themselves  are  impotent  to  register  any  impressions  of  their  objects.


To  experience  the  world-of-objects,  we  need,  not  only  the  sense-organs,  but  it  is  equally  necessary  that  the  sense-organs  must  function,  presided  over  by  the  grace  of  the  Self.
Thus  the  Self  or  the  Atma  or  Jivatma  is  the  "Seer"  ( Kavi )  in  all  the  sense-organs,  the  mind  and  the  intellect.
None  of  the  activities  of  perception,  feeling  or  thinking  can  be  experienced  by  us  if  we  are  not  'charged'  by  …

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


 Discussion-4. "Self"  ..."Not  this,  not  this"  ...'Post  and  ghost' .....



So  far  Self  has  been  indicated  by  the  Rishi-s  in  the  language  of  negation  :  
"Not  this,  not  this."
There  are  two  methods  by  which  we  can  explain  the  "Post"   to  a  deluded  man,  who  is  suffering  under  his  own  delusions,  caused  by  the  vision  of  the  "ghost."
He  can  be  shown  that  the  'ghost '  is  a  delusion,  and  he  can  also  positively  guided  to  the  recognition  of  the  'post. '
With  the  deluded  friend  of  ours,  we  can  only  start  in  the  language  of  negation.
Similarly,  here  the  great  Rishi  addressing  us  starts   with  the  language  of  negation.
Rishi  negates  all  other  possibilities  of  our  misunderstanding  of  the  'Atma.' 
Without  correct  training  and  guidance,  one…

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.



Discussion-3. "Scatheless " and  without  muscles"  .....



The  expressions  "scatheless  and  without  muscles"  clearly  point  out   that  it  has  no  physical  body  at  all.

Ulcers  can  come  only  on  physical  body.

Where  there  in  no  body,  no  disease  can  come  there.

The  same  idea  is  being  more  forcefully  emphasised  when  the  Self  is  described  as  that  which  has  no  muscles.

The  term  "suddha" ( pure)  indicates  that  the  Atma  has  no  casual  body  since  it  is  untouched  by  sin.

The  greatest  sin  in  us  is  our  own  ignorance  of  our  real  nature,  which  in  its  turn  creates  all  the  animal  passions  in  us,  goading  us  to  more  and  more  inhuman  and  animalistic  action.

The  Self  is  Immaculate  ( apapa - viddham ).

Next : Discussion-4. "Self"  ..."Not  this,  not  this"  ...'Post  and  ghost'…

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


Discussion-2. "the  significance  of  Samskrtam  language ...."the term  paryagat".... "Akayam"...


In  Samskrtam  when  adjectives  are  used,  unlike  other  languages  in  the  world,  it  is  done  with  a  particular  eye  on  giving  us  a  deep  significance  in  the  very  order  in  which  the  wualifications  are  grouped.

Here  also,  we  have  the  same  technique  used  by  the  Rishi-s.



The  word  "paryagat"  means  'gone  abroard  or  went  round.'

Thus,  the  Mantram  opens  with  an  idea  that  the  Self  ( Atma )   went   out  to  spread  itself  everywhere ----  together  it  means  that  the  Self  is  all-pervading;  It  extends  beyond  all  limitations.


The  next  expression  "sukram"   declares  the  Self  to  be  bright  in  the  sense  that  it  is  the  very  light-giving-principle  in  our  intelligence.



"Akayam"  ( bodiles…

ISAVASYA UPANISHAD : Mantram : 8.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 8.


Sa  paryagac - chukram - akayam - avranam

asna - viragm  suddam - apapa - viddham,

kavir - manisi  paribhuh  svayam - bhuh  yatha - tathyatah

arthan - vyadadhac - chasva - tibhyah  samabhyah.


sah  =  he;

paryagat  =  all-pervading;

sukram  =  bright;

akayam  =  bodiless;

avranam  =  scatheless,  without  wound;

asnaviragm  =  without  muscles;

suddham  =  pure;

apapa - viddham  =  unpierced  by  evils;

kavih  =  wise;

manisi  =  omniscient;

paribhuh  =  transcendent;

svayambhuh  =  self-existing;

yatha - tathyatah  =  respectively;

arthan  =  functions,  duties;

vyadadhat  =  allotted;

sasvatibhyah  =  eternal;

samabhyah  =  for  years  to  come ( figuratively  the  Creators i.e, 'Prajapatis'.)




(8) " He,  the  Atma,  is  all-pervading,  bright,  bodiless,  scatheless,  without  muscles,  pure,  unpierced  by  evils,  wise,  omniscient,  transcendent,  and  self-existing.  He  alone  allotted  their  …

ISAVASYA UPANISHAD : Mantram : 7.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 7.


Discussion - 3. "relief  from  grief" ....'mokasham' ...



To  get  away  from  the  grief  is  the  goal  of  life  that  is  sought  by  every  living  creature,  whether  man  or  animal.

Moksham  or  liberation  is  the  transcendence  of  the  individual  beyond  the  frontiers  of  sorrow.

Here,  the  Mantram  indicates  that  beyond  the  shores  of  sighs  and  sobs,  lies  the  land  of  realisation  where  the  knower  experiences  in  his  own  Self,  the  entire  universe  to  be  one,  which  is  nothing  but  his  own  "Real  Nature".



The  'pot-space'  can  discard  all  its  sense  of  limitations,  imperfections  and  sorrows  only  when  it  rediscovers  itself  to  be  nothing  but  the  "universal  space".

Each  individual  wave  will  have  its  own  sorrows  of  birth,  growth,  decay,  and  death  only  when  it  considers  itself  separate  from  …

ISAVASYA UPANISHAD : Mantram : 7.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 7.


Discussion-2. "Moha  and  Soka" ....


Not  only  that  a  man   of  Self-realisation  has  understood  in  his  own  vital  experience  that  he  is not  a  separate  individual  living  as  opposed  to  others,  but,  in  his  essential  nature,  he  is nothing  but  the  harmony  or  unity  that  underlies  all  seeming  discord   or  plurality,  which  are
perceived  as  a  scum  upon  the  reality.


He,  who   has  thus  realised  his  oneness  with  the  entire,  can  no  longer  have  the  ordinary  tossings  of  the  mind  arising  out  of  the  ordinary  psychological  tensions  created  through  delusion  (  moha ),  or  through  the  grief  ( soka ).




Grief  ( soka )  is  the  language  of  delusion.

The  amount  of  grief  in  an  individual's  life  is  directly  proportional  to  the  amount  of  delusion  in  him.

In  his  essential  nature,  he  is  All-Bliss.

Unity  or  harmony  is  Bli…

ISAVASYA UPANISHAD : - Mantram - 7.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 7.


Yasmin  sarvani  bhutani  atmaiva - bhud - vijanatah,


tatra  ko  mohah  kah  soka  ekatva - manu - pasyatah.



yasmin  =  in  whom;

sarvani  =  all;

bhutani  =  beings;

atma  -  Self;

eva  =  alone;

abhut  =  have  become;

vijanatah  =  knowing;

tatra  =  these;

kah  =  what;

mohah  =  delusion;

kah  =  what;

sokah  =  grief;

ekatvam  =  oneness;

anupasyatah  =  while  constantly  seeing.



( 7 ) "  When,  to  the  knower,  all  beings  have  become  one  in  his  own  Self  ( Atma ),  how  shall  he  feel  deluded  thereafter?

What  grief  can  there  be  to  him  who  sees  oneness  everywhere?"



Discussion-1.  In  the  previous  mantram,  the  Rishi  explained  to  us  the  glory  of  Self-realisation  in  a  language  of  negative  assertions  and  not  in  the  language  of  positive  declarations.


We  were  only  told  that  the  individual  wil  have no  more  any  repulsion  against  or  hatred  for …

ISAVASYA UPANISHAD : - Mantram - 6.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 6.


 Final Discussion-5. 'Summation'......


Repulsion,  hatred,  shrinking,  dislike,  and  fear  etc,.. can  come  not  with  oneself,  but  with  another.

The  intellectual - 'I'  may  dislike  or  fear  or  hate  the  mental - 'I'  at  a  given  time  and  place;  but  here,  also  there  is  pluralistic  concept.

'The  other'  is  always  necessary  for  one  to enertain  'jugupsa'  but  when  we  have  realised  and  are  experiencing  the  Oneness  of  the  Self,  and  when  we  have  got  more  and  more  established  in  that  experience,  where  can  there  be  '  other' excepting  the  Self?



When  'the other'  has  retreated,  the  'mental  perversion  or  jugupsa'  also  disappears   from  the  mind.

This  is  the  great  Goal  of  perfection  pointed  out  by  the  great  Rishi-s,  and  we  may  add  here  that  in  no  other  religion  of  th…

ISAVASYA UPANISHAD : - Mantram - 6.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 6.


 Discussion-4. "Samatva" ...Repulsion  and  attraction  .....




The  same  state  of  mind  has  been  described  in  the  'Gita' also  by  the  term  "Samatvam."

'Sri Arobindo'  in  his  commentary  on  "Isavasyopanishad,"   in  a  footnote,  explains  this  idea  very  vividly.

He  says  :  "Jugupsa" is  the  feeling  of  repulsion  caused  by  a  sense  of  want  of  harmony,  between  one's  own  limited  self-formation,  and  the  contacts  of  the  external,  with  consequent  recoil  of  grief,  fear,  hatred,  discomfort  and    suffering.

It  is  the  opposite  of  attraction  which  is  the  source  of  desire  and  attachment.

Repulsion  and  attraction  removed,  we  have  "SAMATVAM."





The  human  individual  is  proving  himself  inefficient  and  inefficient  in  this  world  of  contentions  mainly  because  of  his  own  agitations…

ISAVASYA UPANISHAD : - Mantram - 6.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 6.


Discussion-3. "Jugupsa" ( hatred )  has  dried  away .....


In  realising  thus,  the  individual  gets  permanently  divorced  from  all  his  mental  ideas  of  repulsion,  shrinking,  dislike,  fear,  hatred,  and  such  other  perversions  of  feelings.

These  arise  from  the  sense   of  division  and  plurality,  and  the  consequent  personal  sense  of  opposition  to  other  beings  or  objects  around  us.

When  all  the  hatred  ( jugupsa )  has  dried  away  from  the  mind,  the  individual  experiences  an  unbroken  state  of  tranquility  thereafter,  in  all  types  of  circumstances,  favourable  or  unfavourable,  in  the  language  of  the  world.


Next : Discussion-4. "Samatva" ...Repulsion  and  attraction  .....

To be continued   ....


ISAVASYA UPANISHAD : - Mantram - 6.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD


Mantram : 6.


 Discussion-2.  "Life - Centre  everywhere" ....


Self-realisation  is  never  complete  by  a  mere  recognition  of  the  intrinsic  divinity  or  perfection  in  the  Self,  within  which  includes  the  Self  expressing  in  the  pluralistic  world.

To  realise  one's  own  Self  is  to  realise  at  once  "Its  Oneness with  with  the  "All-Self"

To  realise  the  nature  of  a  wave  is  to  realise by not  only  nature  of  all  the  waves,  but  the  very  nature  of  the  ocean.

Life  being  one  and  unbroken,  to  experience  the  Life-Centre  within  us  is  to  experience  at  once  the  "Life-Centre  everywhere."




A man  who  has  thus  fully  and  completely  experienced  the  Life-principle,  the  Self,  within  him,  which  is  the  one  that  is  all-pervading,  such  an  individual' s  realisation  alone  true  wisdom,  eternal,  immortal  and  true.

The…