Monday, 23 July 2012

ISHA UPNISHAD ( VERSE 6-7 )

TRANSLATION OF VERSE 6-7


6. But he who sees everywhere the self in all existences and all existences in the self, shrinks not thereafter from aught.


7. he in whom it is the self being that has become all existences that are becomings, for he has perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?


COMMENTARY


ATMAN


Atman, our true self, is brahman, it is pure indivisible being, self- luminous, self concentrated in consciousness, self-delighted.


THE THREE FOLD PURUSHA


Atman represents itself to the consciousness of creature in three states, dependent on relations between purusha and prakriti, the soul and the nature. these three states are akshara, unmoving or immutable; kshara, moving or mutable, and para or uttama, supreme or highest. 

kshara purusha is self reflecting the changes and movements of nature, participating in them, immersed in consciousness of the movement, and seeming in it to be born, and die, increase and diminish, progress and change. atman in kshara, enjoys the change and division and duality; controls secretly its own changes, but seems to be controlled by them, enjoys oppositions of pleasure and pain but seems to be their victim; processes and upholds the action of nature by which it seems to be created. 


akshara purusha, is the self standing back from the changes, and movements of nature, calm , pure, impartial, watching them and not participating, above them as on summit, not immersed in these waters. 


para purusha is self containing and enjoying both stillness and movement, but conditioned and limited by neither of them. it is lord, brahman. it is this supreme self which has to be realized in  both unmoving and mutable.


PURUSHA IN PRAKRITI


In the physical consciousness atman becomes material being, annamaya purusha.
in the vital or nervous consciousness, atman becomes vital or dynamic king, pranamaya purusha.
in mental consciousness, atman becomes mental being, manomaya purusha.
in supra intellect consciousness, dominated by truth or causal idea, ( called in veda satya rtam bhrat ) atman becomes ideal being or great soul, vijnaamaya purusha or mahat atman.
in consciousness proper to universal beautitude, atman becomes all blissful being, anandmaya purusha. 
in consciousness proper to infinite divine self-awareness, atman is all-conscious soul that is source and lord of universe, chaitanya purusha.
in consciousness proper to state of pure divine existence, atman is sat purusha.






man being one in his true self with lord can live in any of these states of the self in world and partake of its experiences. 


SACHCHIDANANDA


sachchidananda is the menifestation of higher purusha; its nature of infinite being, consciousness is para prakriti. main, life and body is apara prakriti, lower nature.


mind and life in body are in state of death, because by ignorance they fail to realize sachchidananda. realizing it they can convert mind into nature of truth , vijnana, life into nature of chaitanya, body into nature of sat, that is into the pure essence. 
the realization of self in sachchidananda in self is aim of human existence. 


THE CONDITION OF SELF REALIZATION


from the standpoint of our lower state in the kingdom of death and limitation atman is sachchidananda, supra mental but reflected in mind. if mind is pure, bright and still, there is right reflection; if it is unpurified, troubled , and obscured the reflection is distorted and subjected to crooked action of ignorance. 




 it is the mental ego sense that creates this distortion by division and limitation of self. this limitation is brought about through kshara purusha, identifying itself with changeable formations of nature in separate body. its diminution and final disappearance  is the condition of self realization. 


THE STAGES OF SELF REALIZATION
THE VISION OF THE ALL


the first movement of self realization is the sense of unity with other existences in the universe. real knowledge begins with the perception of essential oneness - one matter, one life, one mind, one soul playing in many forms. 


THE VISION OF SELF IN ITS BECOMINGS

vision is not sufficient; one must become what inwardly one sees. 
in the individual soul extending itself to all by vision of unity, ( ekatvam anupasyatah , seeing everywhere oneness ) arranging its thoughts emotions and sensations according to perfect knowledge of right relations of things which come by realization of truth. 


THE ACTIVE BEATITUDE  


This realization is perfect and complete beatitude , embracing action, but away from sorrow and self- delusion. there is no possibility of self delusion ( moha ); for the soul having attained to the perception of unknowlable behind all existence, is no longer attached to becoming and no longer attributes of absolute value to any particularity in the universe, as if that were an object in itself and desirable in itself. desire and illusion is removed; illusion is replaced by knowledge , and desire by active beatitude of universal possession. 



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