Isa Upanisad - Yajur Veda Australasia - Resources

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6yas tu sarvå±i bhûtåni åtmani eva anupaçyati |sarva bhûteßu ca åtmånaµ tato na vijugupsate || 6 ||ya¿ — who; tu — however; sarvå±i — all; bhûtåni — beings; åtmani — inthe Self; eva — alone; anupaçyati — constantly sees; sarva — all; bhûteßu — inbeings; ca — and; åtmånaµ — Self; tata¿ — then; na — not; vijugupsate —shrinks.6. And he who sees all beings in his own Self and his own Self in all beings,he does not feel any revulsion by reason of such a view.vijugupsate—. vicikitsate. He has no doubts.He shrinks from nothing as he knows that the One Self is manifested in the multipleforms.This verse speaks of the transformation of the Self, its absorption in God in whom is thewhole universe. It also points out how unity is the basis of multiplicity and upholds themultiplicity. Therefore the essence of the Supreme is its simple Being. Multiplicity is itsbecoming. Brahman is the one self of all and the many are the becomings of the oneBeing.Gita 6:30. He who sees Me everywhere and everything in Me; I amnot separated from him and he is never separated from Me.yasmin sarvå±i bhûtåny åtma eva abhûd vijånata¿ |tatra ko moha¿ ka¿ çoka ekatvam anupaçyata¿ || 7 ||yasmin — in whom; sarvå±i — all; bhûtåni — beings; åtma — Self; eva —alone; abhût — became; vijånata¿ — knowing; tatra — there; ka¿ — what;moha¿ — delusion; ka¿ — what; çoka¿ — grief; ekatvam — oneness, unity;anupaçyata¿ — while constantly seeing.7. When, to one who knows, all beings have, verily, become one with hisown self, then what delusion and what sorrow can be to him who has seenthe oneness?moha: delusion or the veiling of the self.Soka: sorrow due to viksepa or distraction by the manifestations of the phenomenaluniverse.When the unity is realised by the individual he becomes liberated from sorrow, which isthe product of dualities. When the self of the perceiver becomes all things, there can beno source of disturbance or care. The vision of all existences in the Self and of the Self inall existences is the foundation of freedom and joy. The <strong>Isa</strong>, the Lord is immanent in allthat moves in this world. There is no opposition between the one and the many.
7Gita 6:32. One who, by reason of the identity of Jivas, sees equalityeverywhere be it pleasure or pain; that Yogi, O Arjuna, is deemed as thehighest.The Upanishad opens with the conception of God immanent in the world, asks us to seethe creation in God and does not overlook the fact of a fundamental oneness, ekatvamwhich alone is Being.Eckhart: 'Does the soul know God in the creatures, that is merely evening light? Does sheknow creatures in God; that is morning light? But does the soul know God as He whoalone is Being, that is the light of midday?' (Rudolf Otto: Mysticism: East and West(1932), P. 52 n.)sa paryagåt çukram akåyam avra±am asnå-vîraµ çuddham apåpaviddham | kavir manîßî paribhû¿ svayambhûr yathå tathyato 'rthånvyadadhåt çåçvatîbhya¿ samåbhya¿ ||sa¿ — he; paryagåt — all-pervading; çukram — bright; akåyam — withoutbody; avra±am — scatheless; asnå-viraµ — without muscles; çuddham — pure;apåpa viddham — unpierced by faults; kavi¿ — wise; manîßî — omniscient;paribhû¿ — transcendant; svayambhû¿ — self-manifest; self-existing; yathåtathyata¿ — respectively; arthån — functions; vyadadhåt — allotted;çåçvatîbhya¿ — eternal; samåbhya¿ — to years (fig. creators).8. He has filled all; He is radiant, bodiless, invulnerable, devoid of sinews,pure, untouched by negitivity. He, the seer, thinker, all-pervading, selfexistenthas duly distributed through endless years the objects according totheir natures.kavih: the seer. He who knows the past, the present and the future. He has intuitivewisdom, while manisi is the thinker.Paribhuh: all-pervading. As the cosmic soul He pervades the universe. Sankara says thatthe omniscient Lord allotted different functions to the various and eternal praja-patisknown popularly as years.Gita 9:4. This entire universe is pervaded by Me, in an unmanifest form.All beings abide in Me, but I do not abide in them.andhaµ tama¿ praviçanti ye 'vidyåm upåsate |tato bhûya ivate tamo ya u vidyåyåm ratå¿ || 9 ||andhaµ — blind; tama¿ — darkness; praviçanti — they enter; ye — who (pl)avidyåm — works; upåsate — worship; tata¿ — than that; bhûya¿ — greater;
Page 4 and 5: 4asuryå¿ — sunless, demonic; n
Page 8 and 9: 8iva — as though; te — they; ta
Page 10 and 11: 10intellectual pride and spiritual
Page 12 and 13: 12pûßann ekarße yama sûrya prå

Isa Upanisad - Yajur Veda Australasia - Resources

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