Isavasya Upanishad for Beginners : 1.2 Swami Krishnananda
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Another view is, that Isvara pervades the world like salt in water. The salt is not visible as salt in salt-water; yet they both are different and separate factors. However, if Isvara is but in the world, then He is limited by time and space. But, His nature is unbroken Existence-Consciousness-Bliss-Absolute, whereas the world is impermanent, transient and perishable. Isvara is creation, Isvara is the cause of creation—these are the two different viewpoints which different Upanishads explain. He is like salt in water, is the view of Visishtavaita philosophy.
Isvara is not separate from the universe—this is Advaita philosophy.
When Sri Rama asked Sri Hanuman “Who are you?”,
Hanuman replied: “deha budhya to dasoham, jiva budhya tvadamsakah; atma budhya tvemevaham ityevam mama nischayah.”
“If you confer the status of a body to me, I am Thy slave; if you consider me as jiva, I am a part of Thyself, an amsm, one cell of Thyself; if you accept me as the atman, I am Thy own Self. I am homogeneous with Thyself; Thou art the indivisible.”
In the same sense, in the light of the meaning of this quotation, God’s existence in the world can also be stated to be and explained variously. There is no place where He is not—whether in time or space. He is present in the sentient and insentient. In the latter His sat alone is present; but volition and consciousness are absent. In the insentient, tamas is greatly predominant; still the sat of the insentient, the essence of it, is the essence of the sat of Isvara, indivisible and homogeneous. The sentient possess both satta and chaitanyam, while only a little ānanda is present in them. All living beings, including man, come under this head of the sentient in which Isvara’s existence and consciousness aspects are manifest. There is predominance of rajas and tamas, although tamas is a little less in man than in the animals and much less than in the insentient. Man’s rajas is so great that there is very little ananda in him. A little ananda does exist in man, for man does experience anandam though to a very feeble extent. When rajas and tamas are destroyed, simultaneously sat rises up and only then ananda is experienced, for sat is anandam.
Isvara exists in everything: yat kim cit—that is everything sentient and insentient, subtle or gross is īśvara. Everything is the body of Isvara and He is connected to the world in the way the soul is connected to the body.
To be continued ....
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28/08/2019
Isavasya Upanishad for Beginners : 1.2
Mantram-1
Post - 2.
--------------------------------------------------------------------------------------------------------------------------Another view is, that Isvara pervades the world like salt in water. The salt is not visible as salt in salt-water; yet they both are different and separate factors. However, if Isvara is but in the world, then He is limited by time and space. But, His nature is unbroken Existence-Consciousness-Bliss-Absolute, whereas the world is impermanent, transient and perishable. Isvara is creation, Isvara is the cause of creation—these are the two different viewpoints which different Upanishads explain. He is like salt in water, is the view of Visishtavaita philosophy.
Isvara is not separate from the universe—this is Advaita philosophy.
When Sri Rama asked Sri Hanuman “Who are you?”,
Hanuman replied: “deha budhya to dasoham, jiva budhya tvadamsakah; atma budhya tvemevaham ityevam mama nischayah.”
“If you confer the status of a body to me, I am Thy slave; if you consider me as jiva, I am a part of Thyself, an amsm, one cell of Thyself; if you accept me as the atman, I am Thy own Self. I am homogeneous with Thyself; Thou art the indivisible.”
In the same sense, in the light of the meaning of this quotation, God’s existence in the world can also be stated to be and explained variously. There is no place where He is not—whether in time or space. He is present in the sentient and insentient. In the latter His sat alone is present; but volition and consciousness are absent. In the insentient, tamas is greatly predominant; still the sat of the insentient, the essence of it, is the essence of the sat of Isvara, indivisible and homogeneous. The sentient possess both satta and chaitanyam, while only a little ānanda is present in them. All living beings, including man, come under this head of the sentient in which Isvara’s existence and consciousness aspects are manifest. There is predominance of rajas and tamas, although tamas is a little less in man than in the animals and much less than in the insentient. Man’s rajas is so great that there is very little ananda in him. A little ananda does exist in man, for man does experience anandam though to a very feeble extent. When rajas and tamas are destroyed, simultaneously sat rises up and only then ananda is experienced, for sat is anandam.
Isvara exists in everything: yat kim cit—that is everything sentient and insentient, subtle or gross is īśvara. Everything is the body of Isvara and He is connected to the world in the way the soul is connected to the body.
To be continued ....
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