ISA UPANISAD

The Ever New Metaphorical Interpretation For Soul Culture

By Swami Hariarananda Giri

In ancient times the scriptures in India were passed down orally from sages to their disciples. The spiritual tradition in India differs from many other religions in that the scriptures were not derived from the teachings of a single Master. Rather, the scriptures', truth was experienced directly by many sages in states of deep meditation. For generation after generation the scriptures were taught by the sages to their students. The teaching included practical instruction to help the students to achieve a state of meditation in which they could experience for themselves the truth of the scriptures and thus carry on the oral tradition.

Swamiji's commentary is a bit unusual in that he does not give a literal translation of each verse. Because each word contains such a complex mean­ing, a literal translation of a verse can at best give an inadequate sense of its meaning; sometimes it can even seriously distort the meaning.

Vedas

There are 108 Upanisads. The Upanisads are a part of the Vedas, the most ancient scriptures in India. Veda comes from the verb vid, which means to know. What are we to know? The indwelling Self. So veda means to know thy own Self. There are four Vedas, which are voluminous. By read­ing them we will not be knowers of the Self. But the four Vedas can be des-cussed in a nutshell to describe the process of knowing ourselves.

The four Vedas are Rk, Yajur, Sama and Atharva. These four Vedas are the four steps by which we can come to know the indwelling Self. Every thought, every disposition is satisfied with these four steps. Rk is the thought or desire which initially comes to our brain. Yajur is the object that would satisfy the desire of thought. Sama is the balance or enjoyment ob­tained from acting on the thought or from receiving the object that staisfies the desire. Finally, Atharva is the satisfaction that comes from the fulfillment of the thought or desire.

For example, suppose you are hungry. The thought that you are hungry is rk. You act to satisfy your hunger by asking someone to bring you food. This is yajur. The food is brought, but you will not get satisfaction if you don't eat, so you begin to eat. Receiving and eating the food are sama; you are enjoying the food and getting balance. Finally, after you have eaten suf­ficient food your appetite has completely disappeared. Now you are satis­fied which isatharva.

In your every thought you are getting four Vedas. But you should know that thine own Self who is abiding within you has given you the thought. The power of God has given the thought, Rk, that you are hungry. It is the talk of God, Yajur, when you ask that food be brought. The food itself is also the power of God. God is all-pervading, so He is remaining in the food. When you are taking food, you are feeding Him. He is God in human being; human being in God. If you can perceive it, you are the knower of the Vedas. You are the knower of Self.

Upanisads

The Upanisads contain the esence of the Vedas. If you read any upanisad and can apply it fully in your daily life, you will be highly real­ized. In the Sanskrit language, there is great depth to the meaning of each word, because the individual syllables of the word themselves have mean­ing. To gain the full meaning of a Sanskrit word, it is necssary to scan its parts.

Upanisad comes from upa ni sat kip. Upa means quickly. Ni means completely. Sat means all your bad habits or your ignorance. And kip means to remove or destroy it. So Upanisad means quickly and completely remove all your ignorance. If you read an Upanisad and follow it completely, you can remove your bad habits and quickly reach the divine state. Then you will feel that you are the power of God.

Among the Upanisads, the Isa Upanisad is the most important. It is only about Isa. Isa means Isvara, which means the power of God. God was alone and it was His desire to be many. So He made men and women in His own image and He breathed into their nostrils the breath of His life. He be­came the living Soul in the whole universe. So whatever you see in the whole universe is the power of God.

SLOKA 1

isavasyam Idam sarvam yat klnca Jagatyam jagat tona tyaktena bhunjltha ma grdhah kasya svld dhanam

The literal translation of this sloka is: "In this world whatever is chan­geable is covered by the Lord; thus, one should enjoy the world with the idea of God. So do not steal the wealth of anyone." But the real metaphysi­cal meaning of this sloka is that there is nothing in this world which is not

God. The definition of God is all-pervading. So there is nowhere where He is not!

In the Mahabharata God has many names. In this sloka He is called Isa. Isa means Isvara, The power of God. The twenty-four gross elements of every human body and the purusa, or soul, are the power of God, that is Is­vara. It is the desire of the rsi (the man of right vision) to explain in detail in the Isa Upanisad about the nature of Isvara, the power of God. In the Isa Upanisad there are only eighteen slokas. The rsi who was the author meditated deeply and explained in these slokas how the power of God, Is­vara, is all-pervading. He explains that the power of God is present in every­thing.

We are always engrossed with the material world. We do not know truth, so we are constantly busy with falsehood. We are always engrossed with delusion, illusion and error. Our kundalini sakti (Serpent Power) is not yet awakened, so we do not feel in our gross body that the powerful, in­visible body is always abiding within us. That invisible body is the sole doer in every human being.

We have no soul-culture, because we do not practice Kriya Yoga, which is the short-cut technique of soul-culture. So, we always have ignorance within us. That is why every human being fails to understand that when­ever he is seeing, hearing, smelling, touching, eating talking, walking, doing, moving, enjoying, all is done by the power of God, that is Isvara. For this reason, the rsi first wrote "isavasyam idam sarvamyatkincajagatyamjagat." God, Isvara, is all-pervading. However insignificant something may be, it is He. Since we have no meditaion, we cannot perceive, we cannot conceive, we cannot think, we cannot realize that whatever we are seeing and doing, it is only He, Isvara.

Isvara is beyond death, beyond ignorance, beyond darkness, beyond falsehood. Only by meditation can we perceive this. So if you meditate, then in your every inhalation and every thought you can perceive that the power of God is always within you. Whatever is there in the universe, landed property, jungles, creepers, trees, plants, animal beings, insects any insig­nificant things which you are seeing, it is also Isvara, the power of God. In your thought, whatever you feel or understand, whatever you imagine while mixing with a person, whatever you appreciate, you should perceive all these as the power of God, Isvara.

You are born by the help of Isvara, you are brought up by the help of Isvara and in the end you will be merged in Isvara. In this sloka it is written, "yatkincajagatyamjagat." Jagat means that which is born, which grows, develops, changes into various forms, takes a new shape.

We do not understand that Isvara is all-pervading, so we cannot per­ceive that this lifeless earth, water, fire, air, sky, birds, insects, man, grass, sand, dust are also all-pervading Isvara. So long as one does not have the power of meditation one cannot perceive God, but when we seek deeply then one day we will feel there is nothing in the universe which is not God. In all of the Upanisads it is said that God first contemplated and that created the universe. In the universe whatever we see, feel or imagine, that is the living presence of the soul. From one, He has become many. In the Aitarcya Upanisads it is written that God was not feeling happy. He wanted to be many. After that He started creation. First He created the sky. From the sky the air was born, from the water the earth was born, from the earth the fungus was born. Then from the fungus to the trees, from the trees to the seeds, from the seeds to the insects, from the insects to the animals, from the animals to the human being. Although there are many forms, they all are the power of God, Isvara.

In the Bible, in Genesis, God said that He would take a handful of dust and make man after His own image. He took a handful of dust and breathed into the nostrils His own breath, and He became many in the whole world. In the Isa Upanisad it is said, "Not only the human being, but whatever in­significant thing may be in the world, it is I, Myself, that is remaining there." In the Candogya Upanisad it is said that the living God takes the form of inanimate objects. He created the sky, air, fire, water and earth, and by the help of this, He has created food-grains, vegetables, milk, fruits and other food products. Isvara has given energy to every animal and human being, and through these, the animal and the human being are getting life-force.

Air is the principal requirement of every human being. Air means in­halation, which enters through the nostrils to the lungs, by which all living beings are alive. As there is cotton in the cloth, so inhalation is the life of every human being. The secondary requirement of every human being is food, water and fire. By the help of food, water, and fire, the living can create vak (talk), prana (life-force), and mana (mind).

In the external world we see various powers. In the internal world this corresponds to our talk. In the external world we see water, which in the internal world is affection and love. In the external world we see food. In the internal world we get mind through food. Our thoughts come out in the form of vak, prana and mana. We express our mind through talk. That is also Isvara, the power of God.

In the first sloka of Isa Upanisad it is said that the whole world what we perceive, what we conceive, what we feel, what we think, what we see, what we hear, what we taste is all perceived by the power of Isvara.

The real meaning of the two words "jagatyamjagaf is that any percep­tions, conceptions, will, thoughts, memory, particular sensations which are arising in any human being are also given by God, that is Isvara. Any pas­sion, anger, greediness, pride, vanity, ego, suspicion, viciousness, sorrows and fears are appearing in every human being also by the power of Isvara. In the Bhagavad-Gita it is said, "amrtam caiva mrtyus ca sad asac caham Arjuna." The Lord said, "Oh Arjuna, nectar, poison, falsehood and truth, all are created by me, but evil propensities should be avoided."

Isvara and Faramesvara are two different things. There are eight aspects of God, of which one power is called Isvara (Soul, while Parames-vara is the unity of divine being. In the Smruti scriptures it is written, "tat sarvam abhavat," which means that He, Isvara, becomes many. This is the quality of Isvara.

The next line of the first chapter of Isa Upanisad is "tena tyaktena bhun-jiitha ma grdhah kasya svid dhanam." It means that you should enjoy every­thing in a divine manner, since the power of Isvara is within you. He is feel­ing appetite. Then He is also expressing His desire for lunch, which is also the power of God. Although the lunch is matter, yet the energy and power of God is there. You are seeing the lunch. Isa in a human form is seeing the lunch on the table. The scriptures say, "drastum srotum jnatum vaktum tattena anupravistum." It means that the seer and the seen are one. Seeing means being, hearing means being, knowing means being, talking means being. Without the Soul, Isa, one cannot see the lunch on the table. Man (Soul) feeds the lunch to the living soul. Now the lunch is transformed into ener­gy in the stomach. After that the living man (Isa) is getting strength in the whole body. By the help of this food his eye can see, and seer and seen are one. His ear can hear by the help of inanimate food-grains. His mouth can speak. Then the human being can feel that whatever he is doing it is done by the inanimate external food-grains which is Isa, the power of God.

In the world there is much matter and many objects which we do not require, although they are a form of Isa. But when we feel the need of them, then we want to unify them with our Soul, that is Isa. Without Soul we can­not enjoy anything. Whenever we are going to enjoy, the desire comes from the Soul, that is, Isa. If we feel that the Soul wants another inanimate form of the Soul, then it is "tena tyaktena bhunjftha." That is renunciation, also that is God-perception. If in our every enjoyment we feel that Soul is enjoying Soul, that is real renunciation.

There are many people who always feel that there is non-God in the universe. It is their wrong impression. It is why whenever they enjoy the material world they think that it is matter only and enjoyment only. Thus they get bondage, and they do not get peace and salvation. But if they could feel that there is no non-God in this universe, that everything is Isa and any material urge is coming from within from God only and it is merged in God only, then, though they are worldly men, they would feel that they are not doing anything If they would feel like this, they would be free from bondage and they would even feel liberation in them.

In the Bible, in the Vedas, in the Upanisads, in the Brahmasutra it is ex­pressed that God has created this whole universe, and having created everything, He has entered into the creation. However insignificant it may be, it is He. In the whole universe whatever we see, feel, perceive, it is the new manifestation of the Soul only. In the Isa Upanisad it is said that you should constantly feel through your activities that He is remaining com­passionately detached in everything. He is the only doer; then, if you enjoy anything, you will enjoy God only.

This is also said in Kriya Yoga. Kri means you do your work the whole day and night. Any work that is coming to your mind, you do it nicely; but you should know that a dead man cannot work, only the living soul is work­ing. Ya means the Soul in the human body. The Soul, ya, is giving inspira­tion to do the work. So, if any human being remains in the material world and practices this Kriya Yoga technique, then through his every action in the material world he will feel the real actor and oneness with the action. In this material world whatever inanimate objects we see are not un­truth. They are also Isa, the power of God. Without these the creation can­not remain, because all the living Souls who are remaining in the universe are made by inanimate objects. Without these human life has no existence.

In every matter there is memory, that is, energy. That energy is our life-force. According to the need of every human being, He is going to unify that material energy in the body. If a person feels it, then he will be free from bondage and he will get liberation. So material enjoyment is not enjoyment, since it is called from within and it is given only to the living Soul. If a man can perceive this, then even having attached with some material object he will remain constantly detached, and also he will receive liberation. It is why in the Isa Upanisad it is said, "tena tyaktena bhunjitha." It means you should remain divine, since whatever you are enjoying is not material en­joyment; it is God-realization and God-perception.

If we see a lump of ice, we know that it can be transformed into liquid water or into vapor. Similarly, whenever gross inanimate matter is trans­formed into food and the food enters into the living human Soul, it trans­forms into energy and life in the human body, if a man does not take this worldly matter and water for eleven days, life will not remain in the body.

In the whole universe, whatever you perceive as inanimate matter, do not feel it so. Feel that it is the Isa, the power of God. If you enjoy the material object as a living Soul, then you can perceive that the whole universe is nothing but the power of God, that is Isa. If you remain conscious of this day and night you will feel the all-pervasiveness of Isa. This is enjoyment without bondage and renunciation through enjoyment, which will give you constant liberation.

The most important and essential part of this sloka is "ma grdhah kasya svid dhanam." The literal translation of this sentence is: "Do not steal the wealth of other persons." Almost all the authors who have translated this sloka have translated it in this way. But the real meaning of this sloka is that the desire for any material thing or object which a person is getting from the indwelling Self is the desire of God. God has given inspiration that the person is in need of that particular matter or object. So, he is not stealing the wealth of others. For example, a child wants to suck the breast of his own mother. The milk of his mother is his property. The child is not steal­ing, since the milk is made by God only for him. So the child is sucking the breast of his mother, which is made by God for him.

In the whole universe all sights, sounds, touch sensations, beauty, desire for drink, desire for smell, whatever you are getting—it is given by God, and it is enjoyed by God. No one is stealing the property of others. According to desire of God, man is hearing and getting touch sensation. He is getting mind, thought and intellect. All are given by God only. Your food, water, respect, fame, wealth, wife, husband, son, daughter, prosperity, hap­piness, unhappiness, whatever you are getting is ordained and given by God. He is your wife; He is your husband; He is your child; you are feeling oneness with Him. It is your own belonging; it is your own house; it is your own property; it is oneness with them. It is not stolen by you. Nothing is stolen by you, whether it is name, fame, prosperity, peace or happiness. You are getting them automatically, and you are feeling oneness and divineness with them all. You cannot get forcibly your fame, your respect, your prosperity or anything. It is according to the desire of God. He has given you wife and husband. No one can forcibly demand anything; it is ordained. You are not stealing the property of others. Isvara is all—perceive Him in the whole universe, then you will perceive oneness with matter and material world. Matter, memory and the indwelling Soul (Isa) are one, and that is your constant salvation.

The first sloka of the Isa Upanisad is very important. Only realized souls can understand it and can explain it in detail. Those who are remaining in God-consciousness through their every bhoga, pleasure, will feel the divine motion, spiritual satisfaction and oneness with God. Suppose a man it thirsty. When he satisfies his thirst, he gets divine pleasure and divine per­ception. Suppose a baby is crying and his mother comes immediately and takes him. Through this she gets divine pleasure, self-satisfaction and God-perception. Suppose a newly-married husband sees his wife. Both arc get­ting divine vibration, divine motion, oneness and divine pleasure, "tena tyaktena bhunjitha" means that if a man always remains with God-conscious­ness, then, no matter what is coming to him, he is feeling divine bliss.

"Ma grdhah kasya svid dhanam" means that nobody is stealing anything. Man has attained the youthful stage, and accordingly, God has given him a wife. He is not stealing it, it is his Soul. Mother is taking her child. She is not stealing the child, it is her own Soul. If a man leads his life in this way, then through his every action, thought and memory he will perceive Isa everywhere and oneness with the Soul everywhere, and he will get constant salvation. Those who arc not doing this will earn always mortality.