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ISAVASYA UPANISHAD : Mantram : 16.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.


Last Discussion- "Sri Madhavacharya's interpretaions" ......



Sri Madhavacharya  interprets  "aham" as  "na  heya"  meaning  :  'not  to  be  despised  or  discarded,'

and  "asmi" as  'the  ever  existing  God  in  all  creatures.'


Swamiji  also  sees  in  "Asavasau"  meaning :  'this  Purusha  (Asau)  within  the  Prana'

( In  Asau  =  in  prana ).


Prana  is  symbol  for  God.

The  struggle  is  evidently  to  avoid  the  "Advaitic"  implication  so  eloquent  in  the  Rishi-declaration.


"The  Upanishad  clearly  wants  to  declare  the  identity  between  'asau  --- the  Universal,  the
Transcendental  Purusha,  the  Brahmam  ---and  Aham,  the  confused  and  confounded  ego's  essential  nature  as  Atma".

END

Next : Mantram-17.

To be continued   ......

ISAVASYA UPANISHAD : Mantram : 16.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.



Discussion-6. " I am  seeing  His  auspicious  nature" .... "He  am  I"......"I  am  He"....." That  Universal  Reality,  BRAHMAM  am  I " ......


Just  for  the  purpose  of  elucidation  and  re-emphasise  the  most  important  point  here,  we  must,  through  a  repetition,  again  draw  the  reader's  attention  to  a  subtle  truth  underlying  the  very  arrangement  of  thoughts  here.




First,  the  meditator  cries  out  :  "I  am  seeing  His  auspicious  nature,"
and  thus  he  hushes  himself  into  the  silence  of  joy  thundering  :  "He  am  I."


In  the  earlier  exclamation,  the  ego  lingers  and,  therefore,  it  sees  the  experience  "Divine".

But  when  the  ego  has  ended,  the  roar  is  not   "I  am  He"  ---
for,  there  must  be  then  the  lingering  "I"  ----
but  it  is  "He  am  I."…

ISAVASYA UPANISHAD : Mantram : 16.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.



Discussion-4.  "The  knower  of  'Brahmam'  becomes   'Brahmam' " .......  is  an  oft  repeated  Upanishadic Declaration,  the  truth  of  which  is  repeatedly  restated  in  all  Upanishads.


Man  cannot  see  God,  but  God  is  not  an  inexperienceable  non-existence.

Godhood  is  a  positive  state  which  can  be  lived  and  experienced,  but  unfortunately,  not  by  man  but  by  God  alone.


It  is  because  the  man,  who  realises  Godhood,  is  no  more  a  man,  but  is  a  God  upon  earth,  walking  temporarily  in  the  form  of  that  man.

Where  the  ego  ends,  there  is  a  blaze  of  perfection,  the  Divine  re-incarnates.

Next : Discussion-5. "I  am  the  Purusha  in  Thee"  ( last 3 terms of the second line of the mantram "Purushah  aham  asmi"  )   ......

To be continued  ....





ISAVASYA UPANISHAD : Mantram : 16.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.



Discussion-3. "He  am  I"  ...  "I behold  Thy  glorious  form"....."Savikalpa  Samadhi" ....".Nirvikalpa  Samadhi" .....  



 Before  the  final  experience  of  Oneness  "He  am  I,"  

we  have  been  shown  how  there  is  a  lower  state  of  realisation  that : -

"I  behold  Thy  glorious  form,"

wherein  the  ego  still  remains,  experiencing  a  divine  exaltation.

This  state  is  called  "Savikalpa  Samadhi".

This  procedes the  final  stage  of  total  end  of  the  ego n when  the  seeker  rediscovers  himself  to  be  the  sought :   --

--  the   "Supreme  Self " ( Paramatma ).

This  stage  of  experience  of  "Oneness"  : --

is  called  the  "Nirvikalpa  Samadhi".

Next : Discussion-4.  "The  knower  of  'Brahmam'  becomes   'Brahmam' " .......

To be continued   .....





ISAVASYA UPANISHAD : Mantram : 16.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.


Discussion-2. "He  am  I,  the  Purusha  within  Thee" ...



The  idea  that  the  Spirit  is  not  to  be  seen  or  felt  or  understood  but  is  to  be  experienced  in  an  intimate  subjective  experience  ( anubhavam ),  is  clearly  brought  out  by  the  declaration :

"He  am  I,  the  Purusha  within  Thee,"

This  is  not  a  declaratin  made  by  the  Self-Realised  Saint  at  the  moment  of  his  realisation,
but  later  on,  when  he  wakes  up  again  to  the  world  of  the  'mind-and-intellect.

He  cries  that  he  is  not  a  body-conditioned  individual  that  he  thought  he  was,  in  his  ignorance,  but  now  that  the  wisdom  has  dawned,  he  realises  that  he  is  nothing  but  the  Pure  Awareness,  :

"The  One  that  resides  in  Him,  the  PURUSHA."

Next : Discussion-3. "He  am  I"  ...  "I behold  Thy  glorious  form"....."Sav…

ISAVASYA UPANISHAD : Mantram : 16.

ISAVASYA UPANISHAD :

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.



Discussion-1. "Glory  os  Sun" ...


The  very  epithets  of  glory  used  here  by  the  Rishi-s  in  addressing  the  Lord  SUN,  are  significant  in  as  much  is  the  'dying  ego'  addressing.

The  philosophic  import  of  the  prayer  is  brought  into  greater  relief  by  the  unsaid  suggestiveness  that  is  implied  in  the  various  qualifications  which  are  added  to  the  Lord SUN.

They  apply  equally  to  the  'Atma,'  Nourisher,  Sole  Seer,  ( Omniscient )  the  "Controller  of  All,"  etc.,  are  all  amply  self-evident  in  that  equally  apply  to  the  prayerful  ego  --  the  completely  integrated  'inner'   personality  of  the  individual  at  meditation,  when  the  mind  and  intellect  are  transcended  ---  meets  Truth  in  silence  to  become  itself  the  Truth  in  its  subjective  experience.


Also,  it  is  to  be  noted  that  Lord  …

ISAVASYA UPANISHAD : Mantram : 16.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-16.



Pusanne - karse  yama  surya  praja - partya,

vyuha  rasmin  samuha  tejah

yatte  rupam  kalyana - tamam  tatte  pasyami

yo  sa - vasau  purushah  so  ham - asmi.



pusan  =  O!  Pusan  ( O! Sun );

ekarse  =  O! sole  Seer;

yama  =  O!  Controller;

surya  =  O! Surya;

prajapatya  =  O!  son  of  Prajapati;

vyuh  =  disperse;

rasmin  =  rays;

samuha  =  gather  up;

tejah  =  light;

yat  =  what;

te  =  thy;

rupam  =  form;

kalyana-tamam  =  most  auspicious;

tat  =  that;

te  =  thy;

pasyami  =  ( I )  see;

yah  =  who;

asau  =  this;

asau  =  this;

purushah  =   Purusha (Supreme);

sah  =  he;

aham  =  I;

asmi  =  am.



(16) " O  Pusan  ( Sun,  Nourisher ),  O  Sole  Seer,  O  Controller  of  All,  Surya,  Son  of  Prajapati,  disperse  Thy  rays  and  gather  up  Thy  burning  light  ...... I  behold  Thy  glorious  form    ....
the  Prusha  within  Thee,  He  am  I."


Next : Discussion-1. "Glory  os  Su…

ISAVASYA UPANISHAD : Mantram : 15.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-15.



Discussion- 4. Summation ....



But  what  right  has  the  seeker  to  demand  from  the  Supreme  such  an  unveiling,  is  explained  when  the  devotee  declares  that  the  Truth  should  reveal   Itself  unto  him,  for  "he  is  himself  a  practitioner  of  Truth".



This  is  very  significant  in  as-much-as  the  seeker's  goal  is  Truth,  his  path  is  Truth  and  this  very  path  of  Truth  is  laid  over  with  Truth  at  every  step.

In  religion,  means  are  as  sacred  as  the  goal.

Through  deceit  and  aniamalism  there  is no  path  at  all  laid  for b evolution,  progress,  peace,  or  perfection.



Continued  love  and  dedicated  loyalty  gives  to  the  lover  a  certain  secret  authority  over  this  beloved.

When  a  devotee  has  lived  sufficiently  long  a  full  life  of  Divine  pursuits,  his  expanding  heart  of  purity  and  faith  gurgles  up  a  flood  of  confid…

ISAVASYA UPANISHAD : Mantram : 15.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-15.


Discussion-3. "Swami Sri  Adi  Sankaracharya' says : " ......


Thus,  as  Swami  Sri  Adi  Sankaracharya  says,  "It  is  certainly  the  last  prayer  of  theb  dying  individual  but  the  individual  meant  here  is  the  ego-centre."

We  are  not  to  understand  that  it  is  literally  prayer  of  the  dying  old  man  on  his  death-bed.

It  is  the  last  prayer  of  the  active  seeker  in  his  meditation-seat  when  he,  in  his  divine  effort,  is  shaking  off  his  last  venture  of  ego  which  is  lingering  to  veil  the  Self  in  him.




The  mind-and-intellect-conditioned  Awareness  ( ego),  when  it  tries  to  understand  and  grapple  with  the  Pure  Awareness  behind  it,  gets  itself  blinded  by  the  glory  and  brilliance,  and  so  it  declares  to  the  Pure  intelligence  to  unveil  itself  for  its  cognition.


When  the  mind  and  intellect  view  out,  the…

ISAVASYA UPANISHAD : Mantram : 15.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-15.


Discussion-2. "Prayer  in  Vedantham" ...." LORD  SUN" ...  "ATMA-SELF" ...



Prayer  in  Vedantham  is  only  an  attempt  of  the  ego-centre  to  attune  itself  to  the  "Supreme  Consciousness"  in  the  individual.


Addressing  the  "Supreme  Consciousness,  the  ego-centre  in  the  individual  is  chanting  this  Mantram.


The  epithets,  by  which  "Lord Sun" is  indicated,  are  chosen  with  a  special  dexterity.


"PUSAN"  is  one  of  the  innumerable  names  of  Lord  SUN.


"IT  MEANS  THE  "NOURISHER - - - -  THE  SUSTAINER.


The  Sun  is  the  centre  of  the  entire  Universe,  itself  motionless  and  inactive,  and  yet  by  its  very  presence,  it  balances  the  entire  movements  of  the Universe  around  it  and,  being  the  nourisher  and  the  source  of  all  energy  in  the  Cosmos,  it  represents   the  seeker's …

ISAVASYA UPANISHAD : Mantram : 15.

ISAVASYA UPANISHAD :

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-15.



Discussion-1. continued ....



To  consider  this  as  the b last  mantram  would  be  obeying  the  well  known  Vedantha  tradition  that  'there  must  be  unity  of  thought  in  the  beginning  and  in  then  end.'

The  Upanishad  that  started  with  'clothed  by  the  Isa  is  all  this,'  must  end  in  this  prayer  unto  the  Nourisher,  Sustainer  :  'O  Lord!  unveil  the  Reality.

The  world  of  objects  and  their  glittering  fascinations  seems  to  envelop  the  Truth.

May  I  pierce  through  the  apparent  and  reach  to  recognise  and  experience  the  Supreme  Immutable  Reality.'



To  understand  it  literally  is  to  recognise  only  the  superficial  beauty  of  this  inimitable  prayer.

 In  fact,  the  more  we  delve  into  it,  the  more  we  shall  recognise  the  contents  of  this  treasure  chamber.

Next : Discussion-2. "Prayer  in  Vedantham" ....

ISAVASYA UPANISHAD : Mantram : 15.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-15.



Hiranmayena  patrena  satya-syapi-hitam  mukham,



tattvam  pusanna-pavrnu  satya-dharmaya  drstaye.



hiranmayena  =  golden;

patrena  =  by  the  vessel (  means  lid );

satyasya  =  of  truth;

apihitam  =  covered;

mukham  =  face;

tat  =  that;

tvam  =  you;

pusan  =  O Sun;

apavrnu  =  do  open;

satya-dharmaya  =  the  practitioner  of  truth;

drstaye  =  for  beholding.



( 15 ). " The face  of  Truth  is  covered  by  a  golden  lid;

remove,  O  Sun,  that ( covering  )  for  me,  the  practitioner  of  Truth,  so  that  I  may  behold  It."



Discussion-1. On  the  face  of  it,  this  is  a  prayer  raised  to  Lord  Sun  invoking  his  grace  and  blessing  so  that  the  seeker  may  have  the  strength  to  remove  the  golden  veil  that  hides  the  vision  of  Truth.


And  this  is  the  prayer  of  the  dying  personality  on  its  death-bed  ---  the  meditation-seat.


It  is  interesting  to  not…

ISAVASYA UPANISHAD : Mantram : 14.

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VAJASANEYI    SAMHITA    UPANISHAD



Mantram-14.



Discussion- 8. "Vedic-Period".....



In  the  'Vedic  period,'   there  were  none  of  those  'Puranic  gods'    to  be  worshipped,  since  they  were  of  a  later  addition  to  the  wealth  of  the  'Bharatheeya  ( Hindu )  spiritual  literature.

Therefore,  we  find  that,  in  this  Upanishad,  the  prayer  is  to  the  'Lord  Sun'   who  was  to  the  shrewd  intellect  of  the  Bharatheeya  people,  the  clearest  symbol  of  the  mighty  Creator,  Sustainer,  and  Destroyer  of  the  Universe.


In  the  modern  times,  with  all  our  scientific  knowledge,  it  must  be  certainly  easy  to  appreciate  this  great  belief  of  the  'Vedic  Period.'


The  Universe  minus  Sun-God  would  be  a  chaos  and  not  a  cosmos;  life  in  the  planets  would  have  been  impossible  but  for  the  blessings  of  this  mighty  Lord  of  Energy  and  Power -- the 'S…

ISAVASYA UPANISHAD : Mantram : 14.

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or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-14.


 Discussion-7. "Sixth  wave  of  thought" .....



Now  we  have  come  to  the  sixth  wave  of  thought  in  the  entire  Upanishad  which,  to  many
of  its  critics,  is  given  an  interpolation!



The  eminent  commentators  like  Swami Sri  Adi  Sankaracharya,  and  others,  "It  is  a  prayer  of  a  dying  person  on  his/her  death-bed"

Orthodax  Hindu  families  repeat  these  Mantra-s  in  the  ears  of  the  dying  persons.

But  very  few  of  them  seem  to  understand  correctly  the  true  import  and  implication  of  these  Mantra-s.



That,  in  the  very  first  of  the  Upanishads,**  we  have  three  noble  Mantra-s  of  prayer  is  itself  a  hooting  satire  at  the  thoughtless-ness  of  those  who  criticise  Vedantham  as  opposed  to  Bhakti.


These  three  Mantram-s  are  an  inner  evidence  in  the  very  Upanishad  to  show  that  the  Upanishad  Seers  were  not  in  a…

ISAVASYA UPANISHAD : Mantram : 14.

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or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-14.



Discussion-6. "Abhi-Sambhuti  and  Abhi-Sambhava"....



The  experience  of  'Brahmam'  and  Its  infinite  freedom  are  described   in  the  'Chandogyopanishad'  more  than  once,  and  on  that  occasion  the  Rishi  uses  the  terms
 'Abhi-sambhuti,'  and  'Abhi-sambhava.'


In  the  'Brhadaranyakopanishad,'   Rishi  'Yajnavalkya,'  in  his  teachings  to 'Maitreyi,'  says :
"The  mukta  attains  to  'vinasa',  and  there  is  no  other  name  for  liberation."


It  is  obvious  that  here  the  destruction  ( vinasa )  is  of  the  'Vasanas'  that  maintained  and  gave  a  tone  to  the  ego-centric  personality ( jivatama)  of  the  seeker.




Here  in  this  mantram,  the  word  'death'  is  to  be  understood  in  all  its  amplest  significance
as  including  and  incorporating  in  its  purview  the  entire  pr…

ISAVASYA UPANISHAD : Mantram : 14.

ISAVASYA UPANISHAD :

or


VAJASANEYI    SAMHITA    UPANISHAD



Mantram-14.


Discussion-5. " This  is  again  an  instance  where  philosophers  enter  into  unproductive  arguments"  ......  



One  very  satisfying   explanation    was   from  Sri  Swami  Tapovanj  Maharaj. :

It  beautifully  reconciles  this  confusing  contradiction.

Swamiji  suggested  to  his  students  .to  recognize  'Sambhuti' and  'Sambhava' as meaning  the  "birth  of  a  new  spiritual  life," and  'Asambhuti  and  'Vinasam' as  referring  to  the  "the  cessation  and  destruction"  -----  cessation  of  the  creation  of  new  'Vasanas'  and  the  total  destruction  of  the  entire  existing  'Vasanas'.



In  this  sense  'Asambhuti', 'Asambhava',  and  'Vinasam' are  all  pointing  to  the  same  spiritual
condition.

They  mean  the  annihilation  of  all  material  wants  and  the  consequent  absence  of  rebirt…

ISAVASYA UPANISHAD : Mantram : 14.

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Mantram-14.



Discussion-4. "Swami Sri Adi Sankaracharya's  views" ....


Swami  Sri  Adi  Sankaracharya  takes  'Vinasa'  to  refer  "Karya  Brahmam"  which  was  described
in  the  earlier  mantram-s  as  'Sambhuti  and  Sambhava.'


But  in  this  mantram,  the  Rishi  says : that  'Sambhuti  and  'Vinasa'  are  one  and  the  same.

The  terms  'Sambhuti' in  the  first  half  and  'Sambhutya'  in  the  second  half  must  somehow  be  made  to  mean  prakrti  ( nature)  ....but  already  'Sambhuti  and  Asambhuti'  were  explained  as  "Prakrti."


How  can  this  be  accomplished?



Swami  Sri  Adi  Sankaracharya  achives  this  by  taking b recourse  to  the  grammatical  licence  permissible  to  the  declarations  in  and  the  style  of  Vedas.


Says  Swamiji : "Read  the  letter  'A'  before  each  of  the  words,  "Sambhut…

ISAVASYA UPANISHAD : Mantram : 14.

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Mantram-14.



Discussion-3 "Vedic Perfection "..." Sri  Adi  Sankaracharya  ... Sri Ramakrishna " ...



A  mere  Vedantic  perfection  does  not  make  a  man  fit  to  live  in  the  community  of  men  and  women  and  work  in  the  field  of  Avidya  to  redeem  his  generation  from  the  mental  and  intellectual  dustbin  into  which  it  has  fallen.


In  the  contention  of  a  cultural  renaissance,  the  great  Master  will  have  to  face  different  types  of  challenges  in  which  he  can  easily  find  equilibrium  and  poise  only  when  he  is  efficiently  guided  and  continuously  rejuvenated  by  his  limitless  devotion  to  the  Lord  of  his  heart.




"Sri  Ramakrishna  Paramahamsa's"  :  might  and  glory  was  his  experience  of  the  Self,  but  his  life's  poise  and  equanimity  were  the  special  blessings  of  his  beloved  Mother  "Kali"  of  "…

ISAVASYA UPANISHAD : Mantram : 14.

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Mantram-14.



Discussion-2. "Bhakti and  Jnanam"  .....



The  controversy  between  bhakti  and  jnanam  is  perfectly  proved  to  be  empty  and  hollow  by  suggestions  contained  in  this  mantram.

It  is  suggested  here  that  these  two  are  not  contradictory,  but  they  are  complementary  and  are  to  be  practised  in  a  serial.

Devotion  to  a  'Personal  God' ( Sri Rama,  Sri  Krishna,  and  many,  Sri Bhuddha,  Mahavir,  Jesus, Allah  and  so  on,  as a  person  wish )  with  a  "form  and  name"   ( images, statues, and  so  on ),
is   as  much  important  for  the  greater  and  higher  meditation,  as  continuous  and  intense  meditation  upon  the  formless  and  nameless  Reality  is  necessary  for  the  greater  realisation
  of  the  Self  ( Atma / Jivatma/ Paramatma ).


In  this  intelligent  synthesis  of  bhakti  and  jnanam  together,  the  result  would  be,  in  the  R…

ISAVASYA UPANISHAD : Mantram : 14.

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Mantram-14.



Sambhutim  ca  vinasam  ca  yastad  vedo-bhayagm  saha,


vinasena  mrtyum  tirtva  sambhutya-mrtam-asnute.




sambhutim  =  impersonal  godhead;

ca  =  and;

vinasam  =  personal  god;

ca  =  and;

yah  who;

tat  =  that;

veda  =  knows;

ubhayagm  =  both;

saha  =  together;

vinasena  =  by  Personal  God;

mrtyum  =  death;

tirtva  =  crossing;

sambhutya  =  by  Impersonal  Gd;

amrtam  =  immortality;

asnute  =  enjoys,  obtains.



( 14) . "He  who  worships  the  Impersonal  Godhead  and  the  Personal  God  together,  overcomes  death  through  the  worship  of  the  Personal  and  obtains  immortality  through  the  worship  of  the  Impersonal."



Here  Swami  Sri  Adi  Sankaracharya, takes  'Sambhuti' to  mean  the  "primordial  matter"
( Mahat tattvam )  which  we  may  call  as  "Prakrti  or  Nature,"   which  is  not  in  its  expression  as  an  effect  but  as  the  very  cau…

ISAVASYA UPANISHAD : Mantram : 13.

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Mantram-13.



Anyad-evahuh  sambhavat  anyad-ahur-asambhavat,


iti  susruma  dhiranam  ye  nastad  vica-caksire.



anyat  =  different;

eva  =  definitely;

ahuh  =  ( they )  say;

sambhavat  =  from  the  Manifest;

anyat  =  different;

ahuh  =  ( they )  say;

asambhavat  =  from  the  Unmanifest;

iti  =  thus;

susruma  =  ( we )  have  heard;

dhiranam  =  of  the  wise;

ye  =  who;

nah  =  to  us;

tat  =  that;

vicacaksire  =  explained.



(13) " One  thing  they  say,  is  verily  obtained  from  the  worship  of  the  Manifest.  Another  thing,  they  say,  from  the  worship  of  the  Unmanifest;  thus   have   we  heard  from  the  wise  who  have  explained  that  to  us."



Discussion : - Just  as  in  the  second  mantram  of  the  earlier  triplet  ( Mantra-s 9, 10, 11.),  here  also  the  Rishi  is  trying  to  explain  to  us  that  what  we  generally  understand  by  the  terms  'Manifest' and  'Unman…

ISAVASYA UPANISHAD : Mantram : 12.

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Mantram-12.



Discussion-3. "Asambhuti" ( Unmanifest ) .... "Sambhuti" ( Manifest ) .....



The  pair  of  words  used  in  this  discussion  of  the  mantram  is  "Unmanifest ( asambhuti )  and  Manifest  ( sambhuti )."

The  'asambhuti'  would  be  easier  for  all  to  understand  as  the  'Impersonal  God' and  the  'sambhuti'  as  the  'Personal  God'.

Among  the  devotee  class  there  always  had  been,  and  there  is  a  lot  of  controversy  upon  the  relative  merits  of  worshipping  or  meditating  upon  the  Personal  God  and  the  Impersonal  God.

Even  in  the  'Vedic  period,'  there  were  the  personal  gods  like  Vayu, Agni,  Varuna,  just  as  we  have  'Puranic  Gods  as 'Rama, Krishna,  Siva,  Devi,  Ganesa,  etc.



This  controversy  has  now  come  down  to  our  own  times;  in  its  practical  application  in  life,  it  expre…

ISAVASYA UPANISHAD : Mantram : 12.

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Mantram-12.


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



In  the  earlier  mantra-s  it  has  already  been  said  that  'Vidya  and  Avidya'  are  not  mutually  contradictory  or  conflicting  ideas,  each  a  sure  death-knell  to  the  other,  and  they  are  not  to  be  mixed  indiscriminately  into  a  rough  synthesis.


It  has  been  said  that  they  are  complementary  to  each  other,  and  that  they  are  to  be  undertaken  in  an  intelligent  sequence.


First,  action  ( Avidya )  as  dictated  by  our  desires,  in  order  to  bring  us  out  of  inertia
( tamas )  into  an  active  mentality  of  sprightly  enthusiasm  ( rajas ),  and,  thereafter,  through  a  pursuit  of  desireless  activity,  one  can  gain  purification  of  one's  mind  and  intellect  which  is  a  preparation  for  meditation.



Later  on,  through  steady  and  diligent  meditation,  the  seeker  gains  the  fulfilm…

ISAVASYA UPANISHAD : Mantram : 12.

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Mantram-12.



Andham  tamah  pravisanti  yesambhuti-mupasate,



tato  bhuya  iva  te  tamo  ya  u  sambhu-tyagm  ratah.



andham  =  blindening;

tamah  =  darkness;

pravisanti  =  enter  into,  fall;

ye  =  who;

asambhutim  =  unmanifest  ( Prakrti - Nature,  the  primal  material  cause);

upasate  =  worship;

tatah  =  than  that;

bhuyah  =  greater;

iva  =  as  though;

te  =  they;

tamah  =  darkness;

ye  =  who;

u  =  verily;

sambhutyagm  =  in  the  manifested  (  BRAHMAM  i e  HIRANYAGARBHA);

ratah  =  devoted.



(12) "They  fall  into  blindening  darkness  who  worship  the  unmanifested  ( Prakrti );  but  those
who  devote  themselves  to  the  Manifested  ( BRAHMAM )  enter  into  greater  darkness."


Discussion -1.  Mantram-s  12, 13, and 14  are  again  another  triple  mantram  in  which  the  same  idea  described  earlier ( in  mantram 9, 10, 11. )  has  been  brought  out  for  purposes  of  better  classifi…

ISAVASYA UPANISHAD : Mantram : 11.

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Mantram-11.



Discussion : 7. Summation ..


"And  obtains  immortality  by  Vidya"  :  Mortality  is,  we  have  already  seen,  the  fate  of  'matter' and  not  the  destiny  of  the  'Spirit'.

The  pot  may  break  and  destroy  the  pot-space;  but  the  'space' in  the  pot  is  neither  broken  nor  ever  made;  it  is  the  all-pervading  space,  ever-the-same.


Similarly,  birth  and  death,  decay  and  disease,  bondage  and  liberation,  sorrow  and  joy,  success  and  failure,  etc. , are  all  experiences  available  only  to  the  ego  -- centre,  and  by  themselves  are  but  delusion-created  appearances.


This  is  realised  when  the  Pure  Awareness  comes  to  flash  out,  as  it  were,  through  the  'matter'- envelopment.

The  ego  ends,  where  "GODHOOD-EXPERIENCE" ..STARTS.



The  "MORTAL",  minus  his  "EGO"  is  the  "IMMORTAL - …