Isavasya Upanishad for Beginners : 9. Swami Gurubhaktananda (Chinmaya Mission).

Friday, June 12, 2020.

ISAVASYA UPANISHAD -  “The All-Pervading Reality”

Wave-3 : The Integration of  KNOWLEDGE : Mantram -9 to 14. ( 6 in NOs ).

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IN THIS SECTION of 6 Mantra-s, we have two sets of 3 Mantra-s, each set following the

same pattern. These are mystical verses and require the help and guidance of a Teacher to explain them. They have many interpretations, according to the orientation of the various schools of thought. They address the eternal problem facing man: Does the solution to the problems in life lie in Action & Devotion or in pure Knowledge? Is the solution secular or spiritual? How are we to view the manifested and the Unmanifested levels of creation?

This problem is tackled in both sets of Mantra-s. The first set tackles it from the individual’s standpoint, i.e. from the Microcosmic level, known as Vyashti. The second set tackles the same problem from the cosmic standpoint, i.e. the Macrocosmic level, known as Samashti.

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A. AVIDYA & VIDYA:

The Microcosmic Perspective

In the first case, the two avenues open to man are termed Avidya and Vidya. These represent the path of Action and of Knowledge respectively. The former concerns the activities of man aimed at survival of his civilization, including the knowledge of all secular matters. Relative to the ultimate standpoint of Vedanta, this is classified as the realm of Avidya or ignorance.

The latter concerns the knowledge of matters related to the spirit of man, and deals with knowledge of God. This knowledge is grouped together and given the name of Religion. This pathway is all that is “other-worldly”, and makes us look at the life hereafter, the life in heaven or hell as we know it. Vedanta’s goal falls in neither of these two categories.

The problem of man has always been which path does he follow – the secular or the religious? Proponents of both these paths tend to be extremists, restricting themselves to solely one of these realms to the complete neglect of the other. A die-hard materialist want nothing to do with God; and a die-hard religionist wants nothing to do with the world. The Vedantin says that both these approaches are wrong. A happy combination of these two avenues in life has to be sought and practised. That is the way for man’s emancipation.

Man has to use his discrimination and common sense and not go to the extremes; the middle path is recommended by the sage of this Upanishad. This is the way forward that is most conducive to his spiritual and material well-being. We cannot have a world without God, nor can we have a God without the world as long as we are locked in our bodyconsciousness. Both aspects need to be taken into consideration in our individual lives.

To be continued ...