Ishopanishad

THE PREAMBLE

The Vedas are the main stay of the Upanishads. The Vedic literature has been compiled in two sections the Brahmana section and the Mantra section. The Mantra section called the Samhita, is of great importance. The Brahmana section includes the Aranayaka, and deals with the religious ceremonies or the rituals. The Aranayaka covers the spiritual principles immanent in the Mantras, the result of in-depth contemplation of the ascetic Rishis living in the forest. The concluding section of this Vedic literature has been designated as the Upanishad. Upanishad means supreme knowledge. It enlightens one's true understanding of the eternal reality culminating in the realization of the Supreme Lord. Ishopanishad belongs to the Mantra section and is the 40th Chapter of the Yajurveda.

Brahmarishi Vishvatma Bawraji on his visit to Kitchener Canada in 1979 gave discourses to explain Brahmavidya - the Science of the Absolute Knowledge, through the medium of Ishopanishad. There are eighteen Mantras in this Upanishad and these were covered in thirty discourses. These were recorded, and later transcribed with great labour by Sushri Didi Vishva Bhartiji from the Mission's center in London UK, when she came to Canada in 1980. It was a voluminous transcript in Hindi containing highly secret eternal spiritual knowledge. It was published in two parts titled Brahmavidya Vigyana - Part I covering Mantras one to seven, in 1984 and Part II containing Mantras eight to eighteen, later in 1989. Thus, this valuable text was made available to every one interested in spirituality and Vedic wisdom.

The Brahmarishi Mission of Canada Inc., in its Publication Project, as an important step in propagation of Swamiji's teachings, has been engaged in translating such texts in English for the benefit of the English knowing devotees and others both in India and abroad. Part I of the book has already been published in English titled - The Science of Absolute Knowledge, and translation of Part II is in progress. Some other translations already published are: Essence of Gita, Principles of Yoga, Meditation Technique, Our Ideal - Bhagawan Maruti, World Problems - Spiritualism their Solution, The Hindu - His contribution to the world and Brahmarishi Mission of Canada — a Commemoration in Retrospect. This booklet titled: Ishopanishad, Brahmavidya Vigyana, the Science of the Absolute knowledge - a Synopsis of Part I of the original text containing Mantras one to seven, is an important new addition in the publication protect.

The New Booklet its Aim -The original texts of Brahmavidya Vigyana, Part I and Part II, are voluminous treatises. Swamiji has explained the secrecy in the mantras with abundant quotations from other scriptures and his own experiences as a realized saint. These volumes are a repository of the Science of Absolute Knowledge. This booklet, offering a Synopsis of Part I, is just an inkling of the original text. The aim is to provide to the readers briefly, in easy reading, just an idea of the importance of the teachings in Ishopanishad. Also, more importantly, it is to invoke in them a true desire for Svadhyaya, approach a self-realized master, study the scriptures for gaining an in-depth knowledge of the Vedic wisdom, the key to perfection and peace, the principal objective in any one 's life. Om Tat Sat!

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Part I - Synopsis

Benedictory Mantra
Before imparting his teachings, the upanishadic tradition has been that the preceptor prays to the Divine and wishes peace and joy in the world. The Ishopanishad, therefore, opens with the benedictory mantra:

Om puranam adah purnam idam purnaat purnam udachyate,
Purnasya purnamaadaaya purnam evaavashishyate.

Om shantih, shantih, shantih.

This mantra brings out the mystery of the universe through the cause and effect relationship. Purnam adah purnam idam, meaning: "That is complete, this is complete." The word adah (That) refers to the Supreme Atma, Paramatma (the cause) and the word idam (this) refers to the entire animate and inanimate manifestation (the effect) pervaded by the Supreme Atma. The Supreme Atma is beyond this manifestation and is indescribably greater. Further, purnat purnam udacyate, meaning: "From the complete (Paramatma), only the complete manifestation (this universe) has emanated, because incomplete cannot be the result of the complete. The doctrine is: "Whatever is there in the causal form, that itself changes into the effect form. The effect of the complete cannot be incomplete." Continuing, the mantra declares: Purnasya purnam adaya purnam eva avashishyate, meaning: "From That complete when this complete is negated, is taken away, what remains is still complete." It might look absurd, but it can be understood by way of an example. When taking away zero from zero, the result is still zero. Similarly subtracting infinity from infinity, what remains is still infinity

In this mantra, it has been declared that every living being is complete in itself as the Supreme Atma is. There may be difference in size and form, but in essence and quality there is no difference. The Shruti (Veda) also says Ayamatma Brahma, Sohamasmi – This Atma is Brahma, I am that. Once it is realized that the Atma manifested in our form is complete Sat-Cid-Ananda, self-confidence increases greatly. Can there be a better declaration than this for attaining that degree of self-confidence?

If there is still any doubt about our own completeness despite the declaration of the Vedas, then, inquire why is this feeling? But for this, one has to take recourse in Brahmavidya; surrender to a self-realized preceptor master of this knowledge.

After the benedictory mantra, in the first mantra of the Ishopanishad, an unparalleled message has been given for the mankind.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 1

The Mantra reads:

Ishavasyam idam sarvam yat kinca jagatyam jagat,
Tena tyaktena bhunjitha ma grdhah kasya svit dhanam. Isha 1.

The upanishad has commenced with the word Isha. It is, therefore, called Ishopanishad. In this mantra, some unparalleled messages have been given for the mankind:

Firstly, it declares: jagatyam yat kinca jagat idam sarvam ishavasyam. It means - within this entire universe, all the animate and inanimate are pervaded by the Lord, are the statement of the Lord.

Secondly, it is said: tena tyaktena bhunjitha. It means - remembering the Lord, surrendering to Him, enjoy all the gotten objects of pleasure.

Lastly, the mantra concludes saying: ma grdhah dhanam kasya svit. It means - do not be attached, do not covet anybody's wealth; know it, wealth and the objects of enjoyments, whose are these?

Basically, concepts have been explained in this mantra. The concepts are - the Lord is Omnipresent. Always remember Him and enjoy the objects received as His divine gifts. Understand the nature of the objects of enjoyment and maintain conscious awareness with regard to their Creator and Master.

The first message is about the Omnipresence of the Lord. This is the main declaration of the Vedantic literature. The word Jagat means that which keeps on changing every moment. The ever changing Jagat is permeated by the Lord. There is not even the minutest part of it where the Lord is not present. The Lord permeates the Jagat in the same way that sugar is permeated with sweetness, salt with salinity, water with flavour or juice, and fire with brightness. The purport is this: without sweetness sugar does not exist, without salinity salt is nothing and without brightness fire is no more. In the same way, without the Lord, the Jagat has no existence. As sweetness becoming gross turns into sugar, as salinity becoming gross turns into salt, exactly thus the Lord, in assuming gross forms becomes the Jagat. Announcing this very truth, Vedanta declares:

Isha vasyam idam sarvam yat kinca jagatyam jagat. Isha 1

And adds: tena tyaktena bhunjitha. That is, remember the Lord and enjoy whatever He has given. Being omniscient, the omnipresent Lord knows whatever is beneficial for us. Our interest therefore lies in making use of only that which He has given. If we wish for more, it will not be comforting but discomforting for us. Therefore, Vedanta says: grdha ma, do not be greedy; kasya svid dhanam, think, whose wealth is this?

Now the gist of the mantra – Whatever exists in this universe, the Lord is inherent in it, is pervading it. Enjoy the means of pleasure given by Him. Do not become attached, do not be greedy, always be cautious. Think! Whose wealth is this?

In this mantra, a specific teaching has been given to mankind relating to Yama and Niyama - life as an individual and life as a social being. Along with it, the purport of Brahmavidya – divine knowledge, has also been defined. Swamiji says that this mantra is the foundation of Vedanta. Therefore, he suggests – memorize this mantra and keep contemplating on its meaning always.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 1 continued

The Mantra reads:

Ishavasyam idam sarvam yat kinca jagatyam jagat,
Tena tyaktena bhunjitha ma grdhah kasya svid dhanam. Isha 1

Whatever exists in this universe, the Lord is inherent in it, is pervading it. Enjoy the means of pleasure given by Him. Do not become attached, do not become greedy, always be cautious. Whose wealth is this?

A brief sketch of this mantra was given in the preceding text. The commentary by Swamiji is comprehensive and a repository of knowledge. Further explanation related with this mantra that is of great interest, is being given.. .

1. This first part of the mantra makes a crucial declaration of Vedanta – Isha vasyam idam sarvam yat kinca jagatyam jagat, each and every fragment or atom of this universe is a projection of the Supreme Lord.

A question is raised here: How can this world of forms be born out of the formless Brahma, the formless Supreme Lord? To explain it, the example of a large banyan tree has been given. How and from where this gigantic tree came into existence. Its seed is even smaller than a mustard seed. The gross form of the seed has two parts. There is a highly subtle space between the two parts. In reality, Teja – the enlivening principle, inherent in this space, is called the seed of the gigantic banyan tree. Can that space be seen? No, it is utterly impossible to see it. It is void. The tree with form develops from that nothingness, the formless void – the invisible, inexplicable divine power. In exactly the same manner, this colossal universe with attributes and forms manifests from that formless and without attributes Supreme Consciousness. The Upanishad declares – asatam sat jayeta, meaning, from the invisible, the visible manifested itself.

So this universe is a manifestation of That which is invisible, unthinkable, untouchable and imperceptible. Even the statement that He Himself has come forth in the form of this universe will not be incorrect. The Lord declares in Bhagawad Gita 7.6 – Aham kritsnasya jagatah prabhavah pralayastatha, meaning, I manifest Myself in the form of this universe and draw it back into Me.

This is the divine Lila (play) of the Lord in the form of manifestation and dissolution. The Rg Veda declares - Whatever is and will be is Paramatma, Supreme Consciousness. The Taitttriya Upanishad says - This entire universe, from whom it manifests, in whom it exists and, finally, in whom it dissolves or merges, is Brahma.

Goswami Tulsidass also writes in his Ramacharitmanas – Siya Ramamaya saba jaga jani, karun pranam jori juga pani. Manas 1-7.1. It means - Recognizing and realizing that the entire creation exists in Sita and Rama, I make obeisance to them with folded hands.

2. The second part of the mantra pronounces -

Tena tyaktena bhunjitha. The whole universe is the divine play of the Lord displaying His divine attributes and capabilities. We pray to the Lord - tvameva vidya dravinam tvameva, tvameva sarvam mama deva deva, Oh Lord! You alone are my knowledge and wealth. You are to me every thing. The upanishad, therefore, declares - Established in this vision and experience, tena tyaktena bhunjitha - use or enjoy the objects given by the Lord, first surrendering to Him with devotion. The word Bhunjitha conveys specific instructions to visualize the truth or the reality behind this universe.

Ma grdha – These two words are a supreme command of the Veda for the mankind. Grdha means greed. It means do not become greedy. In daily usage it is said, he has vulturous intentions. There are two birds – one is called Grdha (vulture) and the other Chakora - an Indian red-legged partridge, subsisting on moon's beams. The vulture flies high in the sky but has his sight set on the flesh on the ground, whereas the Chakora, while sitting on the ground, still keeps his eyes set on the moon. Similarly, there are two types of persons – Bhubhukshu and Mumukshu. The Bhubhukshus have a vulture-like mentality; they profess high knowledge of scriptures but their thoughts are set on sensual pleasures whereas the Mumukshus keep their awareness set on the thoughts of the divine. Therefore, the Upanishad commands: Ma grdha – do not become vulture-like greedy; do not be a worshipper of nescience.

Kasya svid dhanam – It means - Whose are these riches? Think it over! Reflecting on the reality, one can understand that any manifestation from a source necessarily belongs to that source. For example, a pot made of clay belongs to the clay; an instrument made of iron belongs to iron. Similarly, all worldly riches are the manifestation of primordial nature and this nature is the undifferentiated energy of Paramatma. All of these riches, therefore, belong to the Paramatma.

It should be understood that man has only the right in the usage of the objects in the world, not the absolute right of ownership over them. The Upanishad, therefore, says - Dhanam kasya svid, whose riches are these? Think!

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 2

The mantra reads:

Kurvann eveha karmani jijivishec chatam samah,
Evam tvayi nanyatheto-asti na karma lipyate nare. Isa 2

It means: - Performing duty, verily one should desire to live a full hundred hears. This alone is right, for there is no other right path. Actions do not cling to man of this temperament.

This mantra is the spoken word of the Lord and gives the following commandment for the benefit of the mankind: Kurvann eveha karmani jijivishec chatam samah – Verily performing action (karma) in this world, one should live a full hundred years. This commandment of the Veda is meant only for those who have yet not overcome the fear of death and are prone to worldly allurements. They are, however, desirous of doing so.

A question may arise here. Why to live for one hundred years only. A simple answer is that man's life has been ordained as one hundred years in the Veda. He is a centenarian and there is possibility of his surviving even longer. The upanishads call the living being Shatakrtu – one who performs hundred yagyas – sacrifices.

Karma the main-stay of life –Wise men say that this mantra is the mainstay of the science of Karma in the Bhagavad Gita. In order to understand this commandment, the meaning of Karma has to be understood. In the Bhagavad Gita the Lord has used the word karma for the activities of material nature (Gita 3.5). The entire creation is the result of the combined functioning of gunatmika prakriti – qualitative nature and gyanatimika purusha – intelligence consciousness. In the evolutionary process of nature, the human form is the fully evolved form. The material nature is manifesting in the form of our body, senses, mind, and intellect. In the presence of the intelligence consciousness, the qualities of nature constituting the body become alive and vibrant. Karma is established in this vibrant state of nature. Action is the eternal law or principle of nature. Governed by it, nobody can be action-less even for a moment. Breathing by itself is an action so is the beating of the heart. Without action, life is not possible even for a moment. When action is unavoidable, then there is no reason why a wise person should not exercise his discretion and prudence in its performance. To highlight this objective, the Veda commands in this mantra – Kurvann eveha karmani jijivishec chatam samah.

Karma its definition : The Lord says in the Bhagavad Gita: "The sense of renunciation in the living beings which evolves them to higher realms is called Karma (Gita 8.3). . Panini, the great grammarian, has said: "Whatever the doer wishes is Karma; whatever he does is Kriya (act). Thus Karma means the intention or desire behind the action. The true Karma is that which uplifts. Also, actions which lead to downfall is not Karma but dushkarma va vikarma – unlawful or forbidden actions. Bhagavad Gita says "Mysterious is the path of action and directs that one should work in the world following the ordinances of the scriptures, the Vedas (Gita 4.17, 16.24).

In performing all action we use energy, vital breath and time. We still use them even if we do nothing. The Lord considers the intelligent use of these vital constituents with vigilance in doing whatever contributes to the progress and wellbeing of the individual, the society and the nation as Karma Yoga.

The mantra next says" Evam tvayi nanyatheto-asti – there is no other way except this, the path of action. There can be no better teaching than this for man to establish a significant and meaningful life. It is through action alone that man can evolve and develop himself. This also seems to suggest that the seeker sometimes, in his illusion, takes up practices contrary to the teachings of scriptures. Arjuna is an example. He got confused and started considering renunciation of action as the right path. The Lord taught him that yoga of action is better. It is the nature of man to act; it is the irrevocable truth of his life. Complete renunciation of action is the state of a realized yogi and not that of a sadhaka – practitioner. Man is a learner on the path; he cannot all at once rise above the idea of doership. Actions performed with the spirit of surrender to the Lord purify the Citta. In the purified Citta only does a discriminative intellect develop receptive to the knowledge of the Supreme Reality. Therefore the Veda instructs: Evam tvayi nanyatheto asti.

The mantra concludes saying: na karma lipyate nare – O man,! Action will not cling to you. As already mentioned all actions are performed instinctively merely by the gunas (qualities in Nature). Deluded by ignorance, however, man thinks of himself as the doer (Gita 3.27). Karma by itself is not competent to cling or attached to anyone. It is due to one's own fascination that he gets caught in its web. As one's property, wealth and relations do not hold their sway on one, he himself exercises his hold on them. In exactly the same way, action does not cling to anyone, one himself clings to action.

Goswami Tulsidass writes in his Ramacharitmanas that the Jiva becomes bound in the way a monkey is trapped by the monkey juggler. The juggler takes a pitcher pot with a narrow neck. He puts some eatables inside and pitches it where the monkeys are around. The monkey, greedy as he is, puts his hand inside the pitcher and picks up a handful of food. Because of his closed fist now, he cannot take his hand out of narrow neck of the pitcher. He can release himself if he opens his fist and drops the food. But out of greed, he does not and is caught by the juggler. Similar is the plight of the Jiva. He himself develops allurement, temptation and attachment for the objects of his pleasure and falls into this worldly wheel of birth and death. This example of the monkey is well known and very appropriate to illustrate this grave situation.

This is only an inkling of what Swamiji has written commenting on this important mantra. He covers other important related aspects like - the four aphorisms in Gita 2.47 related with the science of karma, viewpoint of karma sannayasa and karma yoga, karma/vikarma/akarma, action in inaction/inaction in action, kartavya/puja related action, stages of human development – Mudha – ignorant; Kshipta – engrossed in the world of senses; Vikshipta – those impatient for knowledge; Ekagra – practitioner on the Spiritual path and Nirudha Citta – fully realized. Our hearty reverence to this divinely charged mastermind.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 3

The mantra reads:

Asurya nama te loka andhena tamasavratah,
Tams te pretyabhigacchanti ye ke catmahano janah. Isha. 3

It means - Into the worlds of the Asuras (demons), enveloped in blinding darkness, verily do they repair after death who are slayers of the Atma – the enlivening entity, the soul.

This mantra describes the destiny of those who indulge in unlawful or prohibited karma and are intently unrighteous. The scriptures explain that the entire affluence of this world has its importance or worth only in the presence of the Atma. Be it known that when the spiritual vision of the Atma is attained, the entire secret of life becomes clear. Such is the greatness of the Atma. Who are the slayers of the Atma? Veda declares that they are those who are full of sensual desires and are engrossed in related worldly objects to fulfill such desires. Whosoever gives importance to things and objects other than the Atma is an Asura, a slayer of the Atma. Where do they, the Asuras, go after death? They go into - asurya nama te loka, worlds of Asuras (demons) completely engulfed in blinding darkness - ignorance.

The word Loka stands for wombs or births. These wombs or births are such as those of pigs, boars, dogs, insects, worms and the like. In these wombs there is neither an enlightened intellect nor is their any possibility of enlightenment. There are no means in them to express feelings and emotions. How distressing and painful would be the condition of beings born in these wombs?

The decisive opinion of the scriptures is: The Lord has made Karma the ruling factor in the world. Whatever one does, he himself reaps its fruits. The well-known puranic story of a robber named Ratnakar, who later became the renowned sage Valmiki, has been befittingly quoted. It is, therefore, imperative that one should for all time detach from adharma, unrighteousness and vikarma – unlawful action and resort to sadkarma and saddharma – virtuous, meritorious benevolent karma and spiritually oriented righteous conduct. The latter disciplines when practiced without attachment will take one to the highest perfection, realization of the Supreme Consciousness. This mantra describes the destiny of those who contravene such an inspired living.

This human body is equipped with all divine qualities. Those who do not make the best use of this divine gift to uplift their Atma lose their right to get this human body again. It should be remembered that no one, not even the divine incarnations or saints and sages, is able to uplift an individual. They can only guide and show the path. One has to firmly resolve and work himself to achieve the higher state of living. In this connection the Lord has categorically declared: Let everyone raise his own self by the Self; let him not depress it by lust and sensuality (Gita 6.5). The Lord showers His divine grace equally over all. The need is for us to look up to Him in single-minded devotion. The Veda is also unambiguous in directing - Arise, awake and learn about the Supreme Lord, the Supreme Consciousness, by approaching the self-realized spiritual masters, the visionaries of the past, present and future.

The teachings in mantras one to three are linked and are now summed up. The first mantra states: visualize the Lord in all names and forms and enjoy all the objects of pleasure, treating them as His divine gift; do not be greedy and attached. The second mantra states: with this awareness, desire to live a full hundred years performing works of public welfare in the spirit of Karma Yoga; in this way action will not cling to you. The third mantra states: one is born in demonical wombs as a result of performing unrighteous and prohibited ignoble actions. The nature and greatness of the Supreme Lord, by worshipping and glorifying whom the Jiva achieves the highest good, will be explained in the mantras to come.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 4

The mantra reads:

Anejad ekam manaso javiyo nainad deva apnuvan purvam arshat,
Tad dhavato anyan atyeti tishthat tasminn apo matarishva dadhati. Isha 4

It means - The Self is One without a second. It is unmoving, yet It is faster than the mind. Devas (sense devatas) could not overtake It, since It ran before them. Remaining stationary, It outstrips all which run. Supported by the Self, Matarishva (lord of the atmosphere, cosmic energy) begets the life giving divine essence, the main stay of all living beings and their activities.

Mantra first half - The mantra has hinted at the magnificence and greatness of the Supreme Atma in an abstract form. It employs some special epithets to explain His greatness. It describes the Supreme Atma saying: anejat ekam. The word tat (that) is added to it and then it means: "That Self is ekam - One, it is anejat – unmoving. That Supreme Atma is unmoving, motionless, because it is One alone, infinite, non-dual. In the infinite, movement or mobility is beyond supposition. The mantra at the same time adds: manasah javiyah – yet, It is swifter, faster than the mind. This declaration is quite baffling. How can the unmoving Supreme Atma be swifter than the mind?

It is the experience of every one that the mind reaches places, countries and worlds seen or heard instantaneously, there is no hindrance. But the Supreme Atma, being omnipresent and beyond the mind, is already there before even the mind reaches there. It should be understood that the mind is neither the phenomenal nature nor only the Supreme Consciousness alone but is the resultant combined effect of both. Being highly subtle and a spark of the Supreme Atma, it is also all pervading and supreme. The comprehensiveness of the mind, however, cannot be assessed with the help of available external instrumentation. Comparatively, the comprehensiveness of the Supreme Atma, which is behind and beyond the mind, is even much more out of our limited means of assessment. In this mantra, therefore, in order to explain the all-pervasiveness of the Supreme Consciousness, it has been explained in a comparative way using the phrase: manasah javiyah – it is swifter than the mind.

In order to further clarify this idea, it is stated: enat devah na apnuvan. The word devah has primarily been used for the deities like Indra, Agni, Vayu, the directors of the functions of the universe. This declaration means:, even all these deities, demi-gods, have not been able to achieve Him or know Him. The story in the Kenopanishad makes this very clear. Devas won the war with demons and became proud of their individual powers. The Supreme Lord appeared before them disguised as a Yaksha and asked them to show their capabilities and prowess. All of them failed to exhibit their individual powers when called upon to exercise them on a mere straw. Divine Mother Uma, the Goddess of Brahmavidya, then appeared before them and revealed to Indra on request that be it known to all of you that you have no power of your own, it is because of the Supreme Lord that you are powerful.

In the Upanishads, the word devah has also been used for the senses of knowledge. It is through the five senses of knowledge, the mind and the intellect that the entire world of objects is perceived. These sense devatas have also not been able to reach Him or know Him. There is no exaggeration in this declaration. They are only an effect and the effect cannot know its cause. The effect can at best give an indication to the presence of its cause. The last word purvam arshat has been used in the sense of Aadi - the origin The Supreme Lord is the origin of all, is the forerunner of all.

Lord Krishna has also pronounced in the Bhagawad Gita: - Neither the hosts of devas nor the great rishis know My origin and boundless supernatural powers and influence, for in every respect I am the initial Cause of all (Gita 10.2).

Mantra second half - It has been said: tad dhavato'nyanatyeti tisthat tat. It means: - Though it remains stationary (sitting), it outstrips, goes past all that run. It seems an impracticable possibility, but it explains a perfect truth. It has been said: He goes past all which run. Who are those runners whom He leaves behind? Answering this question, the Veda points to the devatas. Yajur Veda provides a brief list of these devatas – Agni, Vato, Suryo, Chandrama , Vasvo, Rudro, Aditya, Maruta, Varuna etc. The Veda says that all these devatas, such as Vatah - air, are in constant state of flux and moving at their fastest speed. They cannot even touch Him, and He, though stationary, sitting as it were, outruns all these swift runners. This declaration of the Veda conveys to us that the Supreme Atma is omnipresent.

Concluding, it has been declared: tasmin apah matarishva dadhati. It means, because of His divine presence Matarishva begets the life giving divine essence, the vital power. Matarishva is the lord of atmosphere, cosmic energy. The vital air – oxygen, is the mainstay of our lives. This life-giving power is vested in the air we breathe. The Upanishads call it Rasa – divine essence. If that Rasa was not inherent in the Akasha - infinite space, the creatures on earth will not be able to breathe and remain alive. That divine essence is the vital air, that is the vital life force, that is called Apasa. Water is another source of this divine essence. The Lexicographer has written Jivanam Jalam - Water is life. Water is oxygen and hydrogen combined in a definite proportion. We assimilate oxygen through the medium of water. The same oxygen, the source of vital energy, is called Apah in this mantra. The power that acquires and holds all this divine essence – Apasa and Apah, and releases it duly nurtured and fortified, is called Matarishva – the controller of cosmic energy. It operates with its life giving potency under the surveillance of the Supreme Atma only. The truth is that the Supreme Lord Himself manifests and operates as the Matarishva.

The Veda, by singing the glory and majesty of the Lord in many different ways, as in this mantra, makes the mankind conscious of the Lord's supremacy above everything and thus inspires them to achieve Him. Swamiji says contemplate on this mantra and visualize the glory and grandeur of that Supreme Self.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 5

The mantra reads –

Tad ejati tan naijati tad dure tad v antike,
Tad antarasya sarvasya tad u sarvasyasya bahyatah. Isha. 5

Meaning: Tat ejati – He walks; tat na ejati – He does not walk; tat dure – He is further ever from the farthest; tat u antike – He is very near. Tat asya sarvasya antah and tat asya sarvasya u bahyatah – He is inside and outside of everything in this universe. This is the literal meaning of this mantra.

Mantra first part - Tat ejati, tat na ejati - In the preceding mantra 4, it was declared: anejat ekam – He is One without a second and is stationery, unmoving. In this mantra, it is said - Tat ejati - He walks, He moves. The declarations in these two mantras appear to be a paradox. Swamiji explains this paradox with convincing facts from the scripture

The Shruti – Veda, describing the Supreme Lord – Brahma, says that He is the total support behind all contradictory attributes as has been declared in the mantra - He walks and He does not walk. In our tradition, the Supreme Lord is worshipped in many different manifestations. Among these, the two principal ones are those of Lord Vishnu and Lord Shiva. Lord Vishnu is the principal mainstay of pure untainted divine love and associated devotional worship. Lord Shiva stands mainly for pure intellect and knowledge of the Supreme Lord, Brahma.

According to the ideology of the Bhakti Sampradaya – followers of Lord Vishnu, the path of devotion, Supreme Lord, Brahma, always exists both as formless and with form. In His formless form, He is motionless. But to fulfill the aspirations of His devotees, He incarnates in His divine form with attributes and displays His numerous supernatural sports. When He appears in His physical form on this earth, He walks, runs and performs seemingly human like activities, divine plays. In order to express these divine facets, the Shruti says - tat ejati, tat na ejati.

In the supernatural, pictorially exhibited form of Lord Shiva, many conflicting and opposing elements have been portrayed, because He is the principal Cause behind all of them. On His head is shown the advent of holy Ganga and the Crescent half-moon is shown on His forehead. These two symbols stand for the movable and immovable modes of substance in the divine creation. There is poison in His throat and serpents around His neck adorn Him. These represent the mobile and immobile destructive elements in divine creation. The garland of skulls and ashes from the crematorium on his body symbolize renunciation. Divine mother Uma is seated on His left side. She controls the mode of raga - love and emotion. His two eyes pour out sympathetic gaze and bestow life. His third eye, charged with divine glow or blaze, is the destroyer of universe. Thus constituted, Lord Shiva, therefore, as depicted, is the repository of all conflicting pairs of opposite – conflicting attributes - such as life and death, nectar and poison, abnegation and worldliness, renunciation and sensuality, creation and destruction.

Further, in Atharva Veda, it has been said - ardhena vishvam bhuvanam jajanah. It means – from a half part of that Supreme Lord, Brahma, the entire universe has come forth, the other half is imperceptible and incomprehensible; nothing can be said about it. About the half from which the universe has come forth, the Shruti says 'tat ejati' – He walks, and about the other half that is imperceptible and incomprehensible, the Shruti says 'tat na ejati' – He does not walk.

It must have been understood that whatever appear to be contradictory statements in this mantra, it is for bringing forth and enlightening the incomprehensible power and eternal nature of the Supreme Lord - Brahma.

Mantra second part - Tad dure tad v antike. It means He is further than the farthest and He is very near. Swamiji has explained this in various ways. In one instance, he talks about Maya, the illusive power of the Lord. What is Maya? Goswami Tulsidass says in his Ramayana: Whatever is perceived by the senses, and that which lies within the reach of the mind, know it all to be Maya. The Lord is the Master of this Maya, and He transcends it too. So the Shruti says 'tad dure' - He is far. The Lord Himself declares in the Bhagavad Gita - I am the Self, seated in the hearts of all beings. Knowing Me as the Enjoyer of sacrifices and austerities, the friend of all beings, one attains peace.(Gita 10.20, 5.29). Therefore, the Shruti says 'tat u antike' – there is none nearer to you than Him; He is your best friend and well-wisher.

Mantra third part – Tad antarasya sarvasya – He is the principal enlivening element in each object and being of the universe. The very existence of this sentient and insentient world is because of Him. The Lord expresses this very truth in Bhagvad Gita (6.31). The very first mantra of Ishopanishad also declares - All the animate and inanimate within the universe are covered by the Lord, are expressions of the Lord. The Lord is pervading all beings. He lives in all beings, but is still separate from them. He does not come in contact with anyone's righteousness or unrighteousness (Kathopanishad 2.2.11)

The last part – Tat u sarvasya bahyatah - He is present in whatever exists outside the universe also. The Lord Himself, while conveying the complete ideas in this mantra, has declared in the Bhagavad Gita: - That Supreme Lord is pervading without and within all beings; in the moving and unmoving also is He. Because of His subtlety, He is incomprehensible, unknowable. He is very close and far too (Gita 13.14).

The import of this mantra - We receive a new direction, a new inspiration, a new consciousness by understanding and assimilating this mantra mentally. We develop the confidence that the omnipotent Supreme Lord is sitting in our inner-self. With that divine support, we are immunized to fully overcome and divinely fortify our weaknesses and trivialities.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 6

The mantra reads:

Yas tu sarvani bhutany atmany evanupasyati,
Sarvabhutesu catmanam tato na vijugupsate. Isa 6

Meaning - Tu yah sarvani bhutany atmany eva anupasyati, He who sees all beings in the very Self, Ca sarvabhutesu atmanam anupasyati, and the Self in all beings incessantly, tatah na vijugupsate, feels no hatred for anyone after that.

Two states of a practitioner - In this mantra, two states of a practitioner have been described. In the first state, he sees every being in the Self, and in the second, he sees that Self in all beings. The practitioner achieves these states gradually, in order and by degrees. This is the state of self-realization in which the practitioner constantly sees everywhere all existences in the Self, and the Self in all beings and forms. The Lord describes such a realized practitioner in Bhagavad Gita 5.17, in this way –

"He becomes the knower of truth, whose intellect is absorbed in the Supreme Lord, whose mind is ever engrossed in Him, who is established exclusively in Him and is in every way dependent on Him. Such a pious person, his taints and sins having been dispelled by knowledge, achieves the highest good."

Those who have realized the truth conduct themselves in this world in a spirit of equality. The cause for such a conduct is their conviction that the Supreme Self is abiding everywhere and in every form. In Bhagavad Gita 5.18, the Lord says:

"They look upon a brahmana – the one endowed with learning and humility, a cow, an elephant, and even upon a dog and an outcaste with an equal eye visualizing the presence of the Supreme Lord in all of them"

Goswami Tulsidass has expressed similar ideas in his Ramayana 7.112 (b). He says -

"Those who are devoted to Shri Rama are free from lust, vanity and anger. They look upon the whole world as full of their Lord. Against whom then can they harbor animosity."

In both these states of consciousness – to see every one in the Lord and the Lord in everyone – the practitioner is free from hatred. The mantra says – tato na vijugupsate – thereafter, he feels no hatred, he does not hate.

Jugupsa explained - The word Jugupsa has many meanings – hatred, malice, fear, impiety etc. These ideas of Jugupsa – hatred etc., appear in an individual when he sees and feels duality. This feeling implies that duality is being visualized. It is not because two separate entities exist. When we consider ourselves to be pious, beautiful and well-bred, and look at others being impious, ugly, and uncultured or ill-mannered, then the feeling of hatred arises. It is due to Ahankara, the egoistic state overwhelmed in the combined mode of Rajas (passion) and Tamas (inertia), that we visualize ourselves as superior and others inferior. This feeling of superiority brings in the thoughts of being pious and being beautiful. When we consider ourselves to be pious, only then, we see impiety in others. Also, when we see beauty in ourselves, then we see ugliness, the opposite, in others. It is well-known truth to us all that from impiety, hatred is born and from ugliness, dislike is the result. This hatred and dislike is Jugupsa, the sense or feeling of hatred.

The cause of Jugupsa is not the external world, it is inherent in our own inner self. As long as our inner nature is soiled and maligned, we will always see impurity and malignity outside. The Shruti, therefore, declares that when the Citta is freed from the influences of modes of passion (Rajasa) and inertia (Tamasa), and the practitioner becomes established in the Divine Principle, he is freed from Jugupsa. It is a great malady, a sin, which lowers humanity to a state of torment and suffering.

The way to non-duality - According to the description in this mantra, the practitioner sees different things and beings but does not visualize duality among them. Why, because, he sees all of them emanating from the same divine source. How has he achieved this non-dualistic state? Obeying implicitly the teachings of his preceptor, the practitioner, in his very first stage, is advised to sincerely surrender to the Lord and confess O Lord! Tvasmi - I am yours. The sentiment tvasmi is the seed of all spiritual disciplines. The Lord says this is my pledge: He who surrenders to Me, on him I bestow My divine protection in full. His confession – tvasmi, undoubtedly becomes a precursor to his further unhindered evolution. This is the teaching of Vedanta and in practically living it lies the true efficacy of Vedanta.

Ishopanishad

Brahmavidya - the science of the Absolute Knowledge

Mantra 7

The mantra reads:

Yasmin sarvani bhutani atmaivabhud vijanatah,
Tatra ko mohah kah shoka ekatavam anupashyatah. Isa. 7

Meaning – The anvayartha, the meaning in the natural order of words, is: "Yasmin vijanatah – for a self-realized sage with the highest knowledge and spiritual wisdom; sarvani bhutani – the entire world of beings; atma eva abhuta – becomes one in his very self; tatra ekatvam anupashyat – at this level of consciousness, he sees unity or oneness incessantly; ko moha kah shoka – what delusion, what sorrow can, then, be there for him.

The mantra depicts highest state of consciousness – In the preceding mantra six, the aspirant's position was that he visualized all beings in the Self, and the Self in all beings. The difference between those two states and the state depicted in this mantra is that the aspirant now does not see the world and the Supreme Self as separate entities. There is no inkling of duality left in him. It has been emphatically declared in this mantra – atma eva abhuta vijanatah – to the man of realization, all beings become alone the Self. He experiences and declares: tvam eva asi, "O Lord! You alone exist, there is nothing except You. The Lord tells Arjuna about such a state of consciousness in Bhagavad Gita:

"By that knowledge you shall see all beings in thy self and in Me (Gita 4.35).
There is nothing whatsoever in this world other than Me.Gita 7.7"
This is the highest state of consciousness that a spiritual seeker works for and realizes.

Visualizing non-duality destroys nescience – The feeling of duality is the result of ignorance (nescience). From ignorance ego takes birth, and from ego, delusion. This delusion becomes the cause of chain of sorrows. Goswami Tulsidass , in his Ramayana at 7-70.4 and 7-71, has declared that delusion , greed, lust, anger, pride and envy, likes and dislikes, anxiety and fear, attachment, grief and the like are the family of the illusive nescience – Maya. What is this illusive nescience – Maya, from which these flaws or faults originate? Has it any real existence? If it has, is it independent or dependent? If it is independent, then it is not possible to get deliverance from it. If it is dependent, then on whom it is dependent? He says emphatically: it is Lord Rama's handmaid. Though unreal when analyzed and realized, still, there is no release from its grip except by the grace of Shri Rama. The great sage Patanjali also says in Yoga Sutra 2.4 - Ignorance (nescience) is the root cause of all negative values like egoism etc.

This aspect has been dealt in mantra 6 also. It is only with divine grace that a spiritually prudent seeker completely surrenders to the Supreme Lord. By doing so, he dissolves his limited ego into the infinite cosmic phenomenon and visualizes that the same eternal Self is manifesting everywhere and in every form. Resultantly, intuitive and discriminative intellect and divine wisdom, exclusively a result of divine grace, dawns in him and nescience is completely destroyed. There is no feeling of duality left in him. He sees the entire world of animate and inanimate objects as his Self. There can then be no delusion and sorrow for one who sees unity everywhere. The Lord, however, says in Bhagavad Gita 7.19: Such a yogi is very difficult to find as this level of consciousness is not easy to achieve.

Shruti conclusively declares -It is clear from the above facts that only with divine grace such an exalted state, as depicted in this mantra, can be achieved. Having reached this highest state of consciousness, the Shruti declares: tatra ko mohah kah shoka ekatvam anupashyatah – what delusion and what sorrow can remain for that seer who sees Oneness everywhere.

Our history tells us that from ancient times Vedic literature has been upholding, promoting and enriching our civilization, our culture, our dharma - precepts of righteousness and all areas of our conduct of life through its thoughtful and elevating doctrines and ideologies. It will not be an over statement to say that the Vedic Brahmavidya - the Science of the Absolute knowledge, is capable of providing a rational, logical, scientific and well-founded solution for the entire area of problems and associated frustration s and complexities of the human race

This publication entitled Brahmavidya Vijnana - a commentary on Ishopanishad, is a compilation of the learned exposition on Vedic wisdom by a self-realized saint of our time wholly dedicated to such research. He is my revered Gurudeva, His Exalted Holiness Brahmarishi Shri Swami Vishvatma Bawraji Maharaj, a great exponent of the Science of Absolute Knowledge - Brahmavidya Vijnana.

Didi Vishva Bharti Parivrajika

BRAHMAVIDYA IS THE WAY TO SELF- REALIZATION AND SPIRITUALITY.

The Lord of the universe, along with this creation, for awakening the beings out of their slumber - ignorance. He also exposes, bestows. His divine words in the form of Brahmavidya - the Science of the Absolute Knowledge. The Shruti proclaiming this truth says—

Yo brahmanam vidadhati purvam
yo vaye vedannsca prahinoti tasmaye,
Tarn ha devam atmabuddhiprakasam
mumuksurvaye shanamaham prapadye. Svet. 6.18

"He who created Brahma, - the Cosmic womb, creator of subtle universe, at the beginning of the creation and who INDEED delivered the Vedas to him (Brahma) - in that Effulgent One, who is the revealer of knowledge regarding the Self, I, verily desirous of liberation, seek divine protection."

This Upanishadic statement makes clear the main objective of the manifestation of Brahmavidya, Lord's divine knowledge, right in the beginning of the creation. This objective has been continuing to be fulfilled from time immemorial.

Shree Brahmarishi Vishvatma BawraJi Maharaj