Isavasya Upanishad for Beginners : 10. Swami Gurubhaktananda (Chinmaya Mission).

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Monday, June 22, 2020. 7:51.AM.
ISAVASYA UPANISHAD -  “The All-Pervading Reality”
Wave-3 : The Integration of  KNOWLEDGE : Mantram -9 to 14. ( 6 in NOs ).
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Last blog Friday, June 12, 2020. we discussed :  A. AVIDYA & VIDYA: The Microcosmic Perspective
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Today we study and discuss the following : B. SAMBHOOTI & ASAMABHOOTI: 
The Macrocosmic Perspective

In the second case, taking the cosmic approach, the two methods open to man are termed Sambhooti and Asambhooti. These represent the two major dividing lines in creation, namely the manifested world (Sambhooti) made of the five elements, and the unmanifested or causal world (Asambhooti) prior to the birth of the elements. The former is the Effect we see as this universe and the latter is the unmanifested Cause of it.

At the cosmic manifested level, creation includes both the gross as well as subtle manifestations (the mind, intellect, ego, life-forces, etc). The subtle is also part of the manifested world although we cannot grasp it with our senses. This realm is headed by Hiranyagarbha, who is the “First-born” within this realm, and everything else that is created falls under him. Technically, Hiranyagarbha is Consciousness that is associated with the subtle level of manifestation. This realm is referred to as Sambhooti in this Upanishad.

Higher than Hiranyagarbha lies the realm of Ishwara, which is the pure Causal world. This realm consists of the Supreme Being in association with His creative power called Maya, constituted of the three Gunas in equilibrium. Nothing is manifest in creation yet. This realm of Ishwara is what the Upanishad refers to as Asambhooti.

As in the microcosmic level, here also the tendency is for us to concern ourselves only with one and ignore the other, for precisely the same reasons. Worshippers of the material manifestations adopt Hiranyagarbha as their supreme Deity. Under Him come Indra, Agni, Vayu, Varuna, etc, in Vedic times; and Deities like Rama, Krishna, Shiva, Devi, Hanuman, etc, in post-Vedic or Puranic times. The common name for these is “Personal Gods”. In contrast, worshippers of Ishwara fix their concentration on the “Impersonal God”, as symbolised in Om, Brahman, Atman, etc. The divide is further differentiated by classifying the former worship as Bhakti (Devotion) and the latter as Jnana (Knowledge).


The same remarks as for combining Avidya with Vidya apply equally to a combination of Sambhooti and Asambhooti. In their combined worship lies the happiness of man. When both are taken care of, we have the proper development and unfolding of all aspects of man’s life. The Truth conveyed to us by the Upanishad is that man is a spiritual being having a material association in this universe. Both realms need to be taken into consideration and given their due for the overall well-being of man. This overall well-being is referred to here as “conquest over Death” (no more pain, sorrow, suffering, fear, etc), under Avidya and Sambhooti; and as the attainment of  Immortality” (no more death, rebirth, transmigration, Samsara, etc), under Vidya and Asambhooti.

The “well-being” is described in other ways, too, according to the leanings of the school of thought. The highest goal set out in the Upanishads is Sadya Mukti or immediate liberation from the cycle of worldly life. A second-tier means to this goal is provided for as Krama Mukti, or gradual liberation, leading from Karma to Upasana and then to Jnana. The former can be attained in this birth itself, whereas in the latter evolution continues in the higher heavens such as Brahmaloka until the same final liberation is attained.

With this background or overview, the verses can be read with more clarity and understanding of their full import and meaning. The ‘mystery’ shrouding the verses has been cleared. We can now take up a detailed study of the Mantra-s.

NEXT : A. AVIDYA AND VIDYA : Mantram 9: Worship of Avidya & Vidya
To be continued ...


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