Vedanta - Tour de Life - வாழ்க்கைப் பயணம்

Isavasya Upanishad - Midterm Review and recap

Our study of Isavasya Upanishad is entering the crucial phase.  At this stage it is better if we pause a bit, carry out a mid term assessment of our journey in respect of where we are heading and what are we looking out for and then proceed. 

Tour de Life - An overview

1. For all of us, Life is nothing but the time spent between the maternity ward and crematorium on the “surface of a tiny rock-ball, rotating around a spherical fire in a tiny galaxy in an ever expanding galaxies ”.

Some call it as the time between between the drop of a water (semen) and the spark of fire lit. ஒரு துளி நீரில் ஜனனம் ஒரு துளி நெருப்பில் மரணம்இதனிடையில் நம் வாழ்க்கையெனும் பயணம். 

From a Vedantic perspective, life can be also stated as the journey to understand the intricate relationships between the puzzling trio of Ishvara, Jiva and Jagat called Isvara Jnana by the Seeker. In Vedanta we mortals get the title Seeker.

2. In this journey, Nature {prakriti or Maya (as called in Vedanta parlance)} which is an integral part of Ishvara, provides the Seeker, two paths to follow. They are not water tight and you can make changes during the journey. You can switch from one to other if you so desire. However, if you start (birth) the journey, you have to finish (death) - you have no choice.

• Path A, a very very complex, tough, inward looking journey through extremely difficult and unknown terrain that demands nothing less than your entire energy throughout; a journey where you have to redirect all the outward looking sense and action organs and their controller - the mind inward; a path where you are required to detach/shed everything you possess and proceed with single point attention to the goal; a path very few people have attempted and tasted success. The biggest advantage in this path is that permanent success is guaranteed at the end, if you complete the journey. This path is called the apavarga Marg or the Vidya Marg or the jñana

• Path B, a relatively easier outward looking journey through a terrain that provides you with the luxury of  a clear identity, provides you valuable gift called experience in the form of continuous never ending opportunities for gains and losses (pleasures and pains) en route. (In a lighter vein - You keep playing “Paramapadha Sobhana Padam” (Snakes and Ladders) game all the way. The risk here is that there is a inevitable chance of getting into a huge maze called “Samsara” with what is mathematically termed as “Do Loop” function called where “n”, the number of iterations (of womb to grave) that you do tends to infinity. When, you will get into the maze and if so how and when you get out of it depends on the handicap with which you started this journey when you came out of the womb in the maternity ward and how you perform the journey; the former no one knows except the Referee. The later is in your own hands through your actions/karmas . This path is called the Bhoga Marg or avidya Marg or Karma Marg. 

3.Everyone who finishes this journey through either of the Margs and reach the goal of Isvara Jnana will have an exclusive trophy called Saayujyam - The Moksha/Mukti  or freedom/liberation which is the exclusive experiential realization and merging into the only one impersonal, eternal and infinite existence-consciousness-bliss, the Brahman or Ishvara. 

4.In this journey in either of these two paths as chosen by us, we have access to a tool called  Upasana/bhakti ( single minded devotion/worship/meditation) that can be used by the Seeker if so desired. Remember there are no right or wrong in this journey; only consequences. Rule in this game/journey is simple: Ishvara, the Referee’s decision is final and cannot be challenged (as understood from Sloka 1. “Isavasyam idham sarvam…”).Isavasya Upanishad informs the Seekers, various travel advisories and sign posts available as guidance for both the paths. We will find terms like jnana, upasana, vidya, avidya and karma in these aids.

The travel aids

Here is a quick over view of the terrain, the travel aids and signposts for both these Margs 

Vidya Marg/jñana Marg

1. Knowledge of the Ultimate Reality is Vidyā and anything else is avidyā. 

2. Be extremely careful with the terms vidyā and avidyā. They have been variously interpreted. Sanskrit grammar, Vedanta, kārikās or commentaries, etc., again have got their own interpretations for these words. 

3. Knowledge of the world is knowledge of the thoughts of the objects of the world, or viṣayākāravṛittijñana. 

4. The world of objects is ever changing. The individual mind in knowing an object envelopes the object and identifies itself with it for the time being. 

5. When knowledge is thus based on the modification of the mind, the objects will definitely be external to you. Through the extroverted knowledge you cannot know īśvara. 

6. The knowledge of the world, being viṣayākāra vṛitti, is obtained through the senses. 

7. Knowledge of God who is beyond the senses, cannot be obtained through the senses, because they do not have the capacity to go beyond the two factors of time and space.

8. yad-dṛśyam tat naśyam—that which is perceivable is perishable. But be aware that there are two ways of perception. “ I see it and therefore the object exists” and “the object exists and therefore I see it”. 

9. viṣayākāra vṛitti or knowledge of the world cannot be combined with knowledge of īśvara or īśvara jñana

10. prātibhāsika (illusory) knowledge cannot be of any use in the waking world and it vanishes when you wake up.

11. Empirical knowledge known as vyāvaharika knowledge is the practical knowledge through which  we do know something of the object as it stands outside us and an idea of the object exists inside the mind.

12. Through empirical knowledge however,  we do not know the full truth about the object; yet; but that does not prevent us from getting the ultimate knowledge. 

13. jñana is different from the object jñana. Jñana is non- different, indivisible, all pervasive, rooted in and the inner-controller of all. Such is pāramārthikajñana. 

14. It is possible to combine empirical knowledge with action, such a combination is not possible in the case of Pāramārthikajñana. Therefore, it cannot be combined with avidyā.

aVidya Marg /Karma Marg 

1. Karma and its effects are ever inseparable.It is said that there is no right or wrong in a karma/action. There are only consequences for the karmas. Everyone reaps the consequences of one’s own actions/inactions. 

2. The result of karma is the transformation of the mind; this constant transformation taking place in space and time, and also conditioned by them

3. Action is an effect of the mind and is possible only when there is the limitation of space, time and object i.e. deśa kālā vastu pariccheda.

4. We exist on the level of physicality. The world is vyāvaharikabhūmi or the plane of empiricity.

5. In the empirical world, object and knowledge are separate and so they can be combined. Therefore, karma (avidyā) and knowledge (vidyā) can come into combination. So karma is possible and can be done through combining it with updsana.

6. Combine the object of the world with the knowledge of them in a proper way, in a discriminating manner, and then engage in kriya and karma, action and duty.

7. To do karma is our duty, for we of the world, are not intrinsically different from one another. World and God are not different from one another. Understand that God is the world and hence the world is Divine. 

8. Know also that God is not limited and is not like the world of which it is commented that that which is perceived is that which perishes. Act in this knowledge. Do your duties of the world in this knowledge

9. Knowledge of the world, the world, and your duty to the world are inseparable.

10. Unmotivated actions or selfless work is a great help in purifying the mind and acquiring this one-pointed thinking or concentration.

11. Work done as one’s duty in life where there is no hankering after the fruits thereof, is selfless work. 

12. Doing your duty comes as the law of the universe and it is not therefore in your power to escape doing it.

13. Divinize our relationship to human beings and humanize our relationship to God 

14. The goal of action is to attain `actionlessness'

15. The principle of Karma Yoga is living a lifestyle in which one contribute to the society and benefit in one’s spiritual growth while one fulfills his/her personal and family needs. 

16. Contribution to the society is by the five fold means known as Pancha Maha Yajna. The contribution is termed as Yajna because of the reverential attitude one has in performing these. 

17. The Pancha Yagna (also known as Pancha Maha Yagna) are:

    • Deva Yagna (worship of Devas)

    • Pitr Yagna (worship of ones forefathers)

    • Bhuta Yagna (worship of other beings)

    • Manushya Yagna (worship of fellow humans)

    • Bramha Yagna (worship of knowledge)

18. Homa (the pouring into the fire) is the Deva Yagna,  (the offering of water) is the Pitr Yagna , Bali (food) is the Bhuta Yagna, hospitality to guests the Manushya Yagna and Teaching is the Brahma Yagna.

19. Veda doesn’t specify the scale in which it should be done. It can be a smaller scale or in a very grand scale, according to one’s own capacity. The Veda points out that these pañca-mahā-yajñas can be utilized in two fold forms. 

    • they can be done for the sake of material benefits, family benefits etc. that comes under worldly benefits. This is called the sakāma-karma 

    • it can be done for spiritual growth also which is meant for the well-being of the whole world. This is called niṣkāma-karma      

Are we ready for the journey to resume ?

Slokas 4-8 covers these aids for the Seekers who are proceeding through Vidya Marg and the Slokas 9-14 addresses these aids for the ones who preferred the avidya Marg or the Karma Marg. 

We will examine them in the blogs to follow.