Introduction
The word ‘Upanis̩ad’ means ‘to sit near’ a guru which destroys the ignorance of the pupil. There are 108 acknowledged Upanis̩ads, out of which ten are very important because Śaṁkarācārya (780 A.D.) wrote his commentary on them. Īśāvāsya Upanis̩ ad is the second shortest of the principal Upanis̩ ads containing eighteen verses, and it is found in Śukla Yajurveda Saṁhitā. It is also called Īśa Upanis̩ad. However, the word ‘Īśāvāsya’ literally means ‘pervaded by the inner controller’, and it tries to encapsulate the idea of the immanence of Īśāna (God as the inner controller) of the world.
Moreover, the Upanis̩ ad also guides us to engage in selfless action with a view of holistic development. The Upanis̩ ad is so profound that scholars have famously said that even if all the Vedic literature is lost, with the help of Īśāvāsya entire wisdom can be regained. Some scholars have also tried to establish the correlation between the eighteen verses of this Upanis̩ ad and the eighteen chapters of Bhagavadgīta. In this unit, we shall discuss the central idea of those eighteen verses.
Overview
Īśāvāsya contains the essence of all the Upanis̩ads. However, unlike other major Upanis̩ads, it opens abruptly without any philosophical background story and setting. However, a deeper look at the general setting of the Upanis̩ads reveals that the Upanishadic contents aim to answer the most fundamental questions of the Existence. Similarly, Īśāvāsya Upanis̩ ad also aims to deal with the problem of the Ultimate Reality and to provide an answer in terms of the unity of Ātman Brahman. In its invocation mantra, Īśāvāsya declares the truth regarding the Universe and human’s place in it in a holistic way. The whole is described as ‘Pūrn̩a’. Its symbol is AUM. Furthermore, it also envisions parts as non-different from Pūrn̩a just as a drop is not different from the ocean. The term ‘darśana’ is often interpreted as the vision – a holistic and unified vision of the whole universe. ‘Pūrn̩ a’ indicates this idea of holistic knowledge.
Īśāvāsya Upanis̩ad is also unique and special in its description of God and the Universe (the Creator and the Created). Many philosophical traditions consider the Creator and the Created to be separate just like a watchmaker is different from the watch. However, the Upanishadic idea is that the Creator is not different from the Creation. He is transcendent as well as immanent in the world.
Also, it is important to address here how the Upanis̩ad, keeping this fundamental insight of the Creator and the Created, approaches the path of action along with renunciation. To establish this path, different Upanis̩ads follow different approaches. For example, Taittiriya Upanis̩ad mentions the doctrine of the five sheaths (pañca kośa); Kat̩ha Upanis̩ad mentions the doctrine of the three bodies (śarīra traya), and so on. But this Upanis̩ad declares the Truth directly. It directly renders the vision of the Lord as the immanent and transcendent cause of the Universe and based on this ontological understanding it provides a reconciliation of the way of renunciation (vairāgya) with action (karma) and devotion (Upāsanā).
Reflection on the Core Issues/Concepts
From the very outset, Īśa Upanis̩ ad gives a direct understanding about the universe and the ethics that ensues from this understanding. The core ideas of the Upanis̩ ad can be understood in the following headings:
A. Lord and the World
As we noted above, the first verse of Īśāvāsya describes the relationship that exists between the Creator and the Created as the unique approach of understanding the Universe in its totality (Pūrn̩ a) and engages ourselves in self-less action.
īśāvāsyamidaṃsarvaṃ yatkiñca jagatyāṃ jagat |
tena tyaktena bhuñjīthā mā gṛdhaḥ kasyasviddhanam || Īśa Upanis̩ad, Verse 1
There are following four dominant notions regarding the relationship between the Creator and the Created:
- Deism – A Deity Created the universe set it to its basic functioning but is no longer involved in the function of the Creation. There is no divine intervention in the functioning of the Universe.
- Theism – A Deity Created the universe, set it to functioning, and is actively involved in the sustenance and destruction of the Universe.
- Pantheism – A Deity or the Ultimate Principle is the inner essence of the entire universe.
- Panentheism – A Deity is the inner essence of the entire cosmos, and That (Deity) is transcendental also.
The Upanishadic idea of Creation goes beyond these four notions (although it is akin to panentheism). Instead of Creation, more appropriately, the Universe is a manifestation of one non-dual principle- Īśavara, Brhaman, or Ātman which is not only immanent but also transcendent and indescribable. This fusion of the Creator and the Creation tends to answer the age-old question of metaphysics, i.e., is the universe changing or permanent? Is it Being or Becoming? Is it Real or unreal? The answer is that it is both- real as well as unreal- a blend of Being and becoming. It occupies jagat (the movable) and the Īśa too (the immovable controller). Vedānta says that Brahman has five aspects- Sat (Existence), Cit (Consciousness), Ānanda; and nāma (name) and rūpa (form). The first three represent the Real (Being) aspect of Brahman; and the last two represent the becoming or changing aspect of Brahman. However, the latter is merely a projection. The jagat is neither sat nor asat. It is only the phenomenal appearance of the Real Brahman. The appearance (nāma and rūpa) of jagat changes but the inner essence (the Lord) remains the same. Saccidānanda is the substratum of the entire being. Just like different waves may have different names and forms yet the inner essence of all the waves (as the formula of water) remains the same.
B. Vidyā and Avidyā (the Metaphysical Knowledge and Nescience) –
Vidyā and avidyā literally mean knowledge and ignorance respectively. However, it has many other related connotations and here it would be appropriate to understand the ontological meaning of these terms. Avidyā or ajnana means not having Self-realization or incorrect ontological understanding of Self and the world. This ignorance has two sides- the concealment (āvaran̩a) and the projection (viks̩epa). As āvaran̩a, Avidyā conceals our true nature as Pure Self. On the other hand, Avidyā as viks̩epa projects many pseudo identifications and the related false worldviews. This ignorance associated with Jīva (individual ego) is anadi (i.e., without any beginning). However, it is śānt, i.e., it can be ended; and the right antidote for ignorance can only be Knowledge, i.e., vidyā. The substance of vidyā is best illustrated by Vedānta Mahāvākyas such as tat tvam asi, i.e., Thou are That.
The Upanis̩ad attaches immense importance to this knowledge of Self (ātma vidyā). Every other knowledge arises and perishes and has only instrumental value. Self-knowledge has intrinsic value and is capable of setting human beings free from all the sufferings. The seeking of Self-knowledge is called mumuks̩a in Vedānta and not having mumuks̩a means those people what this Upanis̩ad calls ātma hanah̩ janāh̩, i.e., those who commit suicide (spiritual). The Upanis̩ad says metaphorically that they enter into the realm of dark species where there is grave suffering.
asurya nāma te lokā andhena tamasāvṛtāḥ |
tāṃste pretyābhigacchanti ye ke cātmahano janāḥ || Īśa Upanis̩ad, Verse 3
C. Viveka and Vairāgya (Wisdom and Renunciation)-
The above ontological understanding or the discrimination between Real and Unreal is called viveka. It is to discriminate between vidyā and avidyā. Vairāgya (renunciation) is the byproduct of this understanding. The second line of the first verse indicates at this notion of Vairāgya. Viveka and Vairāgya constitute the foundation of sādhana chatus̩t̩aya. Here, the Upanis̩ad is not suggesting a forced renunciation. It is a merely a product of the understanding that what we think as Real (the name and form) is unreal and there is no point in holding to the transient entities. It is nivr̩tasya nivr̩tti and prāptasya prāpti, i.e., it is renouncing which is already renounced and can never belong to us, and it is acquiring or remembering what we already have (our true nature as Saccidānanda). Hence, viveka is that faculty of mind which discriminates between Real and unreal and so that Vairāgya is born with a mindset which pursues the Real and relinquishes the unreal. The first verse suggests that one must be contented with what one has got, what belongs to others should not disturb his tranquility of mind. Therefore, the injunction – mā gr̩ dha– do not greed as everything is transient and nothing can really belong to anybody. Everything in jagat is a mere projection.
D. Dharma (Duties and the Way of Action) –
When one attains the right knowledge (viveka) and Vairāgya (renunciation) the immediate question may arise- what a person should do? Should he renounce the world and go into forests or seclusion? Or should he be in society and feed on it like a parasite? No. The Upanis̩ad is not teaching escapism or karma sanyāsa that the actions altogether should be rejected or established rules should be flouted. Bhagavadagīta also says one cannot live even for a second without performing action and its mystery is exceptionally profound. And when one is bound to do actions, then he must choose the right actions. The actions should not be merely based on desires but in accordance with reason and intuition. The intuition here implies not only one’s own intuition but the entire wisdom of the ancient R̩s̩is who formulated the system of purus̩ārtha– the four duties of human beings. Kama (desires) and artha (wealth) can be pursued, but they should be restrained by the law of Dharma. This way of practicing kama and artha leads to liberation (mokśa) which is the parama purus̩ārtha (the final goal) of life. Dharma can be of two types
1. Sādhāran̩a Dharma (General Duties)
These are simple universal moral codes of conduct, e.g., non-stealing, non violence, truthfulness, non-possessiveness, self-control, inner and outer purity (śauca), etc.
2. Viśes̩a Dharma (Special Duties)
They are not applicable to all but to the specialized people. Viśes̩a dharma includes varn̩a dharma (viz. Brāhmin, ks̩atriya, vaiśya, and śūdra); and āśrama dharma (the four stages of life as brahmacarya, vānaprastha, gr̩hastha, and sanyāsa).
Adhering to the above metaphysical wisdom and the code of conduct, Īśa Upanis̩ad commands that one should strive to live for hundred years. The cycle of karma and rebirth is extremely complex yet when one performs his duties in the above way (the nis̩ kāma way), he is not bound by the karmas. He is set free and full of rejoice.
kurvanneveha karmāṇi jijīviṣet sataṃ samāḥ
evaṃ tvayi nānyatheto’sti na karma lipyate nare… Īśa Upanis̩ad, Verse 2
E. Upāsanā (The Way of Devotion) –
Along with the samyaka (right) understanding of ontology, renunciation, and action, the Upanis̩ad also reveals the secret of devotion (Upāsanā). The term Upāsanā may have had many connotations concerning rituals and worshiping, but the core of Upāsanā is the vision of unity or oneness of Īśvara everywhere. Only this knowledge of immanence and transcendence of Īśvara paves the way for the true renunciation. Upāsanā also covers performing one’s duties with the sense of serving Īśvara or for the welfare of all sentient and non-sentient Creation. Hence, karma and dharma should be grounded in this Upāsanā of the Lord.
Some aspirants think the Creation (kārya Brahma) to be separate from the Īśvara (kāran̩a Brahma) and worship only one of these aspects. It is a grave misunderstanding to consider them ontologically different and thus engage in particularistic worship or Upāsanā. The Upanis̩ad describes, with the help of the metaphor of the realm of great darkness, that the worshippers of both the kinds fall into it.
andhaṃ tamaḥ praviśanti ye’sambhūtimupāsate |
tato bhūya iva te tamo ya u sambhūtyā ratāḥ || Īśa Upanis̩ad, Verse 12
Thus the core of Upāsanā is to have bhagvada dr̩s̩t̩i, i.e., the vision of the Lord everywhere- not only in His Creation but also in actions performed out of the respect of duty and for the welfare of sentient beings. However, there lurks the final danger in the path of a seeker that he may engage in such prescribed actions yet be full of ahaṁkāra (ego) although of sātvika (spiritual) type. The Upanis̩ad warns us against the idea of cultivating ego while performing any duty. The ultimate renunciation is nothing but the renunciation of the ego of the doership. This realization is best practiced with a desire of total surrender. Therefore, Upanis̩ad in its last few verses surrenders and prays to the Almighty with the symbol of the light of the Sun. However, in all this karma, Vairāgya, and Upāsanā, the vision of the oneness of the Lord is grasped with full rigor. The Upanis̩ad prays to the Lord to bestow upon such supreme realization.
hiraṇmayena pātreṇa satyasyāpihitaṃ mukham |
tattvaṃ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye || Īśa Upanis̩ad, Verse 15
pūṣannekarṣe yamasūrya prājāpatya vyūha raśmīn samūha |
tejo yatte rūpaṃ kalyāṇatamaṃ tatte paśyāmi yo’sāvasau puruṣaḥ so’hamasmi || Īśa Upanis̩ad, Verse 16
Philosophical Response
Īśāvāsya Upanis̩ ad has had tremendous ramifications in all thoughts of Indian Philosophy. It represents the essence of Vedic knowledge. Although there are many unresolved issues regarding the structure, contents of verse, and various Vedāntic interpretations of the Upanis̩ ad yet its overwhelming significance cannot be denied. There are other Upanis̩ ads which rely on various background settings, stories, dialogues, some methodology such as avasthātraya, pañcakośa, śarīra-traya, etc. but Īśāvāsya Upanis̩ ad declares the truth about the Universe directly and encapsulates the entire Vedic ethics in a nutshell. The injunction is straightforward, i.e., the path of renunciation where there is a fusion of action and devotion. Its invocation mantra also synoptically pictures the entire cosmos in its totality (as Purna). It is because of this reason perhaps, thinkers like M.K. Gandhi said-
“If all the Upanis̩ads and all the other scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Īśopanis̩ ad were left in the memory of the Hindus, Hinduism would live forever.”
Paul Deussen has also recognized how beautifully this Upanis̩ad has reconciled its metaphysics with the Vedic ethics. Swami Chinmayananda also said in his commentary-
“The very first stanza of this matchless Upanis̩ad is in itself a miniature philosophical textbook. Besides being comprehensive in its enunciation of Truth, it provides a vivid exposition of the technique of realising the Truth in a language unparalleled in philosophical beauty and literary perfection. Its mantras are the briefest exposition on philosophy and each one is an exercise in contemplation.”
Many Indian sages have also correlated the eighteen verses of Īśāvāsya Upanis̩ad with the eighteen chapters of Bhagavad Gita. The reason might be that both the texts synoptically present the philosophy of Upanis̩ads. Like Bhagavad Gita, we find in Īśāvāsya, a unique blend of jñāna, karma, and Upāsanā. This holistic knowledge holds tremendous potency, and it paves the way for the ultimate realization, i.e., Moks̩a.
Let Us Sum Up
To sum up, we can derive the following philosophical points from our discussion above pertaining to Īśāvāsya Upanis̩ad
- The idea of holism is immanent there (in the invocation mantra itself), the view that the mere study of parts cannot yield a complete knowledge of the universe. For a profound comprehension, the analysis of its micro and macro aspects is vital. The universe must be understood in its totality.
- Metaphysically, there are two realms of Existence, the material, efficient, and the final cause of the world (as the Lord) and the Creation itself. However, it is more like a manifestation rather than Creation where there is oneness of everything.
- Epistemologically, the knowledge of duality and false ego constitute Avidyā. The right ontological understanding is called vidyā. Also, vidyā paves the way for ethical and aesthetic fulfillment of life.
- As a methodological approach (sādhana), the meditation on the totality of Cosmos is required. Renunciation is the by-product of the discrimination (viveka) between Real and unreal. Finally, this renunciation must fuse with dharma and Upāsanā.
- Axiologically, the realization of Ātman or Self holds the supreme value as Truth, Beauty, and Goodness; everything else entails suffering. Only Ātman or Īśvara becomes capable of rendering everlasting peace. Not engaging in the pursuit of Self-knowledge is termed as spiritual suicide.
- Finally, the transcendental state of Īśvara and Ātman or the entire universe is essentially ineffable (anirvacanīya). It becomes a subject of direct realization, not of verbal exegesis. One must surrender to the Ultimate Lord and seek blessings for Self-realization.