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Reflection Questions Day 6
Poll:
  1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7.
  2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.
  3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?

1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7. 2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies. 3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?

1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7


ANSWER:


Verse 6:


In the first one and half lines of the shloka 6, the atma jnana is explained and the last half in the second line explains about the fruit of the atma vidya, which is tatah na vijugupsate. The literal meaning would be that hate can never raise in that heart, where Brahma satyam Jagan mithya Jivo Brahmaiva naparah has been experienced.


vijugupsate means dvesha. Because the realised jnani is in and through everything and everyone around, there is no dvesha possible. Here no dvesha also mean no raga too. In other words, one has gone beyond the samsara dharma, who see all objects and beings in one self and seeing that he sees all the objects and beings in the Lord. Because seeing them in the Self is seeing them in the Lord.


Verse 7:


When all the beings have become self and self alone. Meaning when the sarvatma bhava is completely established, then for that wise person, there is neither delusion nor sorrow. Because 'ekatvam anupashyatah', meaning jnani sees one alone. Both wave and the ocean are same in reality which is water alone. So seeing water alone in both wave and ocean.


2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.


  • The Self being free of the gross body is understood from the following 2 terms...

  • अव्रणम्, without any hurt as hurt is for the physical body and
  • अस्नाविरम्, without the physical nadis in the body.

  • The Self being free of the subtle body is understood from the term

  • अकायम्, linga sharira, which means pranamaya, manomaya and vijananmaya kosha. It includes the five organs of senses, the organs of action, the five vital breaths, as well as manas (chittha also) and bhuddhi (ahankara also).

  • The Self being free of the causal body is understood from the term

  • शुद्धम्, which means free from the dirt of ignorance.

  • Here अपापविद्धिम्, which means free of both papa and punya, and papa and punya are usually kept in the subtle body. But sometimes can refer to be in causal too.


3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?


ANSWER:
The upanishad begin the discussion of karma and upasana as if they are done together will bring chitta shuddhi and chitta ekagrata respectively. Apart from that they are in the discussion for a bigger result if done together and is discouraged of being done separately.


Upanishad wants to show by this discussion that even by doing karma and upasana together and get higher punya and reach different lokas then too it is not higher than the Self realisation. In order to bring the point 'anya ninda anya stutaye', so that the attention goes the goal, which is atma vidya.


1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7 ------------------------------------------------------------------------------------ **ANSWER:** ### **Verse 6:** In the first one and half lines of the shloka 6, the atma jnana is explained and the last half in the second line explains about the fruit of the atma vidya, which is tatah na vijugupsate. The literal meaning would be that hate can never raise in that heart, where Brahma satyam Jagan mithya Jivo Brahmaiva naparah has been experienced. vijugupsate means dvesha. Because the realised jnani is in and through everything and everyone around, there is no dvesha possible. Here no dvesha also mean no raga too. In other words, one has gone beyond the samsara dharma, who see all objects and beings in one self and seeing that he sees all the objects and beings in the Lord. Because seeing them in the Self is seeing them in the Lord. ### Verse 7: When all the beings have become self and self alone. Meaning when the sarvatma bhava is completely established, then for that wise person, there is neither delusion nor sorrow. Because 'ekatvam anupashyatah', meaning jnani sees one alone. Both wave and the ocean are same in reality which is water alone. So seeing water alone in both wave and ocean. 2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies. ---------------------------------------------------------------------------------------------------- - ### The Self being free of the gross body is understood from the following 2 terms... - **अव्रणम्**, without any hurt as hurt is for the physical body and - **अस्नाविरम्**, without the physical nadis in the body. - ### The Self being free of the subtle body is understood from the term - **अकायम्**, linga sharira, which means pranamaya, manomaya and vijananmaya kosha. It includes the five organs of senses, the organs of action, the five vital breaths, as well as manas (chittha also) and bhuddhi (ahankara also). - ### The Self being free of the causal body is understood from the term - **शुद्धम्**, which means free from the dirt of ignorance. - Here **अपापविद्धिम्**, which means free of both papa and punya, and papa and punya are usually kept in the subtle body. But sometimes can refer to be in causal too. **3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?** ------------------------------------------------------------------------------------------------------------------------------ **ANSWER:** The upanishad begin the discussion of karma and upasana as if they are done together will bring chitta shuddhi and chitta ekagrata respectively. Apart from that they are in the discussion for a bigger result if done together and is discouraged of being done separately. Upanishad wants to show by this discussion that even by doing karma and upasana together and get higher punya and reach different lokas then too it is not higher than the Self realisation. In order to bring the point '**anya ninda anya stutaye**', so that the attention goes the goal, which is atma vidya.
edited Sep 28 '23 at 9:18 am

1. 1. Reflect the fruit of the 'isavasyam idam sarvam' as per verse 6 and 7.


Once the person gains the knowledge of 'Self', his ignorance removes and he sees that this whole world is the superimposition of the Self only - 'Adhyasa Tat Pashyati.'


Also, he not only realizes his own true nature that is 'Self', but he sees the Self in all the beings and objects out there as 'Adhishthan' - the Self that is ever existing and pervading everywhere.


Thus, seeing his own self as the self of every being, it instills ' Ekatva' - oneness in him and destroys the notion that he is separate from others.


Therefore, when oneness is there, there will be no hatred , aversions and attachments for the one who sees the whole world as his own self and once hatred and attachment perishes, grief ceases for him : 'Ko moh kah shok'.
Ultimately, a person experiences the bliss- unshakeable joy.


2. These are the terms from verse 8 which negate the Self being free from gross, subtle and causal body :


Following are the two terms for the physical body :


  1. अव्रणम् : that doesn't have wound/physical hurt .
  2. अस्नाविरम् : without nadis .

Following are the two terms for the subtle body :

  1. अकायम् : Beyond mind, intellect and chitta
  2. अपापविद्धम् : Untouched by 'Paap ' and 'Punya'.

One term ' शुद्धम् ' refers to the causal body that means free from the dirt of ignorance.


**1**. 1. Reflect the fruit of the 'isavasyam idam sarvam' as per verse 6 and 7. Once the person gains the knowledge of 'Self', his ignorance removes and he sees that this whole world is the superimposition of the Self only - **'Adhyasa Tat Pashyati.'** Also, he not only realizes his own true nature that is 'Self', but he sees the Self in all the beings and objects out there as **'Adhishthan'** - the Self that is ever existing and pervading everywhere. Thus, seeing his own self as the self of every being, it instills** ' Ekatva'** - oneness in him and destroys the notion that he is separate from others. Therefore, when oneness is there, there  will be no hatred , aversions and attachments for the one who sees the whole world as his own self and once hatred and attachment perishes, grief ceases for him : **'Ko moh kah shok'**. Ultimately, a person experiences the bliss-  unshakeable joy.  **2**. These are the terms from verse 8 which negate the Self being free from gross, subtle and causal body : Following are the two terms for the physical body : 1. अव्रणम् : that doesn't have wound/physical hurt . 2. अस्नाविरम्  : without nadis . Following are the two terms for the subtle body : 1. अकायम् : Beyond mind, intellect and chitta 2. अपापविद्धम्  : Untouched by 'Paap ' and 'Punya'. One term ' शुद्धम् ' refers to the causal body that means free from the dirt of ignorance.
  1. Isavasyam idam sarvam-verse 6=Whoever sees everything (made up of 5 Mahabhutas- entire universe) in Self & sees Self in all objects ,beings.This view is possible when only 1 is real & other is appearance => Self is there & universe is appearance => Brahma Satya Jagat Mithya Jivo Brahmaiva Na Parah.After realising his own nature as Brahman, he doesn't hate anybody,anything also not desire.There is no Raga Dvesha.-verse 7=When one sees Self alone in all , the delusion of individuality (identifying himself with body,mind) is gone.When the delusion is not there, the problems of his body mind are not really His problem & remains unaffected.Hence there is no sorrow.

  2. Verse 8"Akayam" : free of sukshma sharira( subtle body)."Avranam & asnaviragm ":no wound ,naadi .Sthula sharira (gross body)"Shuddham": free of avidya mala(dirt of ignorance)Karana sharira( causal body)."Apapaviddham": free of paapa& punyaSukshma or karana sharira

  3. With karma & upasana one gets maximum possible results- Highest loka .But still there is sense of individuality & fruit obtained comes to an end.They are still Agyani.This discussion is done not to criticize or stop doing karma, upasana but to show the importance of Aatma Vidya.One can become Gyani by this here & now.The result is permanent.


1. Isavasyam idam sarvam -verse 6= Whoever sees everything (made up of 5 Mahabhutas- entire universe) in Self & sees Self in all objects ,beings. This view is possible when only 1 is real & other is appearance => Self is there & universe is appearance => Brahma Satya Jagat Mithya Jivo Brahmaiva Na Parah. After realising his own nature as Brahman, he doesn't hate anybody,anything also not desire. There is no Raga Dvesha. -verse 7= When one sees Self alone in all , the delusion of individuality (identifying himself with body,mind) is gone. When the delusion is not there, the problems of his body mind are not really His problem & remains unaffected. Hence there is no sorrow. 2. Verse 8 "Akayam" : free of sukshma sharira( subtle body). "Avranam & asnaviragm ":no wound ,naadi . Sthula sharira (gross body) "Shuddham": free of avidya mala(dirt of ignorance) Karana sharira( causal body). "Apapaviddham": free of paapa& punya Sukshma or karana sharira 3. With karma & upasana one gets maximum possible results- Highest loka . But still there is sense of individuality & fruit obtained comes to an end. They are still Agyani. This discussion is done not to criticize or stop doing karma, upasana but to show the importance of Aatma Vidya. One can become Gyani by this here & now. The result is permanent.
edited Sep 28 '23 at 11:43 am

1)In the 6 th verse it is said one who is seeing the entire world of beings as himself .He is seeing the same Self as substratum on all the objects& beings can not hate anyone as he is seeing himself in all.
In the 7 th verse it is said for a janani who is seeing oneness every where, there is no delusion. Only when one is in ignorance he is in sorrow . There is no limited identification. So there is no sorrow to such a person.


1)In the 6 th verse it is said one who is seeing the entire world of beings as himself .He is seeing the same Self as substratum on all the objects& beings can not hate anyone as he is seeing himself in all. In the 7 th verse it is said for a janani who is seeing oneness every where, there is no delusion. Only when one is in ignorance he is in sorrow . There is no limited identification. So there is no sorrow to such a person.

Reflection 6. Answer 1. The FRUITS of SELF-KNOWLEDGE, are: Such a person sees the SELF in every sentient being and non-sentient object in the world. he sees HIMSELF, the SELF, in everybody and everything. Therefore there is no one else other than the SELF, or HIMSELF. So there is no raaga/dwesha. There is no reason to hurt anyone. Hurting anyone is hurting oneself. it is similar to realising that the OCEAN and WAVES are but WATER only !! He has gone beyond Samsara.
Answer 2. The SELF-REALISED person has gone beyond the Sthoola, Sukshma and Karana sariras.
The word AVRUNAM means beyond being hurt. This word refers to the STHOOLA SARIRA.
The word ASNAVIRAGA means that the SELF has no NAADIS.(blood-vesseld).This word also refers to the STHOOLA SARIRA.
SHUDDHAM means pure, free of the dirt of IGNORANCE. and refers to the KARANA SARIRA or the CAUSAL BODY.
THE word APAAPAVIDDHAM, means PAAPA or PUNYA, AND this refers to the SUKSHMA OR KARANA SARIRAS.
Answer 3.The Upanishad wants us to perform, both KARMA and UPASANA.And in the UPASANA, both the SAMBHOOTI upasana, and the ASAMBHOOTI upasana, are to be performed. The Sambhooti upanasana is KARYA Brahma and the Asambhooti is KaRANA Brahma. Such a person's death is described, as a HIGHEST AGNYANI'S DEATH !!His mind is not at peace !! the The PURPOSE OF THE DISCUSSION IS TO SHOW THAT EVEN SUCH A PERSON cannot get SELF-REALISATION. ISHAA VAASYA IDAM SARVAM,has to be attempted and attained.
Hari Aum,
Prema V. Iyer.


**Reflection 6. Answer 1.** The FRUITS of SELF-KNOWLEDGE, are: Such a person sees the SELF in every sentient being and non-sentient object in the world. he sees HIMSELF, the SELF, in everybody and everything. Therefore there is no one else other than the SELF, or HIMSELF. So there is no raaga/dwesha. There is no reason to hurt anyone. Hurting anyone is hurting oneself. it is similar to realising that the OCEAN and WAVES are but WATER only !! He has gone beyond Samsara. **Answer 2.** The SELF-REALISED person has gone beyond the Sthoola, Sukshma and Karana sariras. The word AVRUNAM means beyond being hurt. This word refers to the STHOOLA SARIRA. The word ASNAVIRAGA means that the SELF has no NAADIS.(blood-vesseld).This word also refers to the STHOOLA SARIRA. SHUDDHAM means pure, free of the dirt of IGNORANCE. and refers to the KARANA SARIRA or the CAUSAL BODY. THE word APAAPAVIDDHAM, means PAAPA or PUNYA, AND this refers to the SUKSHMA OR KARANA SARIRAS. **Answer 3.**The Upanishad wants us to perform, both KARMA and UPASANA.And in the UPASANA, both the SAMBHOOTI upasana, and the ASAMBHOOTI upasana, are to be performed. The Sambhooti upanasana is KARYA Brahma and the Asambhooti is KaRANA Brahma. Such a person's death is described, as a HIGHEST AGNYANI'S DEATH !!His mind is not at peace !! the The PURPOSE OF THE DISCUSSION IS TO SHOW THAT EVEN SUCH A PERSON cannot get SELF-REALISATION. ISHAA VAASYA IDAM SARVAM,has to be attempted and attained. Hari Aum, Prema V. Iyer.
  1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7. The idea is that when the unconditioned state of Atman Is Realized, it is the same that is prevailing Universally. When the unity of self is Realized, there is no room for hatred.

  2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.

      akayam, means ‘bodiless,’ i.e., having no linga sarira or subtle, body. Avranam means ‘scatheless.’   ‘Asnaviram’ means ‘having no muscles.’ The adjuncts Avranam and Asnaviram show that the Atman has no  sthula sarira or gross body. By the word suddha, pure or free from the taint of ignorance, it is shown that it has no karana  sarira or causal body.
  3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?

    Path of karma eventually leads to jnana yoga. One who has desire for performing action should take up the path of karma yoga.A person without self knowledge is selfish in nature. His actions are selfish. Selfish actions and results of action (karma phala) binds the person to cycle of birth and death. However a person desiring for freedom from bondage of karma, acts without selfish motives – unselfish act. Dedicating all his actions to Isha and not getting attached to fruits of action, such a person leads unselfish life. With SELF knowledge, he realizes he is SELF of all – Brahman. He becomes free from egoistic self. All his actions are self-less Actions. Jnana Yoga is the superior path.


1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7. The idea is that when the unconditioned state of Atman Is Realized, it is the same that is prevailing Universally. When the unity of self is Realized, there is no room for hatred. 2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies. akayam, means ‘bodiless,’ i.e., having no linga sarira or subtle, body. Avranam means ‘scatheless.’ ‘Asnaviram’ means ‘having no muscles.’ The adjuncts Avranam and Asnaviram show that the Atman has no sthula sarira or gross body. By the word suddha, pure or free from the taint of ignorance, it is shown that it has no karana sarira or causal body. 3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion? Path of karma eventually leads to jnana yoga. One who has desire for performing action should take up the path of karma yoga. A person without self knowledge is selfish in nature. His actions are selfish. Selfish actions and results of action (karma phala) binds the person to cycle of birth and death. However a person desiring for freedom from bondage of karma, acts without selfish motives – unselfish act. Dedicating all his actions to Isha and not getting attached to fruits of action, such a person leads unselfish life. With SELF knowledge, he realizes he is SELF of all – Brahman. He becomes free from egoistic self. All his actions are self-less Actions. Jnana Yoga is the superior path.

Hari Om,


  1. The fruit of the knowledge of īśāvāsyam idaṁ sarvam as per verses 6 is that no hate can arise in such a heart, no aversion to any being or thing remains for the Self is seen in and through everything. And in verse 7 the upaniṣad tells us that the fruit of the knowledge of īśāvāsyam idaṁ sarvam is that delusion and sorrows are destroyed for such a one sees all beings and objects as one’s own-Self.

  2. In verse 8 the Upaniṣad points to us that the Self is free of the 3 bodies with the following terms: akāyam – Self is without body, so it is free of the subtle body, avarṇam – Self has no wound, no hurt, therefore free of the gross body, asnāviragm – Self has no nāḍis/energy channels/blood vessels therefore free of the gross body, śuddham – Self has no dirt of ignorance, its beyond vāsana and avidya therefore is free of the causal body, apāpaviddham – Self is beyond punya and pāpam, dharma and adharma therefore free of the subtle body.

  3. The Upaniṣad begins the discussion of karma and upāsanā to point how limited these are. Such ones who stick to only karma and upāsanā are the highest ajñānis for they never find complete peace and fulfillment and will not become free; the individuality will go on to take up future embodiments. The Upaniṣad want to show by this discussion the contrast between karma upāsanā and Ātma Vidya. It is only with Ātma vidya complete peace and freedom is attained while living and one is freed from future embodiments, the cycle of birth and death ends.


Hari Om, 1. The fruit of the knowledge of īśāvāsyam idaṁ sarvam as per verses 6 is that no hate can arise in such a heart, no aversion to any being or thing remains for the Self is seen in and through everything. And in verse 7 the upaniṣad tells us that the fruit of the knowledge of īśāvāsyam idaṁ sarvam is that delusion and sorrows are destroyed for such a one sees all beings and objects as one’s own-Self. 2. In verse 8 the Upaniṣad points to us that the Self is free of the 3 bodies with the following terms:** akāyam** – Self is without body, so it is free of the subtle body, **avarṇam** – Self has no wound, no hurt, therefore free of the gross body, **asnāviragm** – Self has no nāḍis/energy channels/blood vessels therefore free of the gross body, **śuddham** – Self has no dirt of ignorance, its beyond vāsana and avidya therefore is free of the causal body, **apāpaviddham** – Self is beyond punya and pāpam, dharma and adharma therefore free of the subtle body. 3. The Upaniṣad begins the discussion of karma and upāsanā to point how limited these are. Such ones who stick to only karma and upāsanā are the highest ajñānis for they never find complete peace and fulfillment and will not become free; the individuality will go on to take up future embodiments. The Upaniṣad want to show by this discussion the contrast between karma upāsanā and Ātma Vidya. It is only with Ātma vidya complete peace and freedom is attained while living and one is freed from future embodiments, the cycle of birth and death ends.

1.Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7.


The upanisad in verses 6 and 7 describes that because of the knowledge of īśāvāsyam idaṁ sarvam a person gets free from the ignorance of dehabhimana - identification with senses mind and all the three sariras and also moha and soka are destroyedand, he gets free from future embodiments. He sees the entire cosmos as nothing but himself and he gets united with the highest Reality - Brahman.


2.Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.


In Verse 8 the terms avrarnam meaning without hurt or a wound and asnaviram meaning that which is free of nadi,blood vessels and energy channels - negate the Self being free of the gross body as all that relates to the physical body. The terms akayam meaning that which is free of sukshma sarira and apapaviddham meaning that which is free of papa and punya - negate the self being free of the subtle body. The term shudham meaning that which is beyond avidhya - ignorance and vasanas negates the Self being free of the causal body.


3.Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?


The upanishad begins the discussion of karma and upasana because the upanishad wants us to perform both karma and upāsanā together and not to perform just karma alone or just upāsanā alone. As by the performance of both together can maximise the result. Karma gives chitta-shuddhi and upasana gives chitta-ekagrata, both of them are required for Brahmavidhya. Thus in order to encourage the person to perform both karma and upāsanā together the individual performance has been criticised. And through this discussion the upaniṣad wants to show the limitation of both karma and upāsanā and glorify Atmavidhya and encourage us to seek for the higher.


1.Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7. The upanisad in verses 6 and 7 describes that because of the knowledge of īśāvāsyam idaṁ sarvam a person gets free from the ignorance of dehabhimana - identification with senses mind and all the three sariras and also moha and soka are destroyedand, he gets free from future embodiments. He sees the entire cosmos as nothing but himself and he gets united with the highest Reality - Brahman.    2.Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies. In Verse 8 the terms avrarnam meaning without hurt or a wound and asnaviram meaning that which is free of nadi,blood vessels and energy channels -  negate the Self being free of the gross body as all that relates to the physical body. The terms akayam meaning that which is free of sukshma sarira and apapaviddham meaning that which is free of papa and punya - negate the self being free of the subtle body. The term shudham meaning that which is beyond avidhya - ignorance and vasanas negates the Self being free of the causal body.  3.Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion? The upanishad begins the discussion of karma and upasana because the upanishad wants us to perform both karma and upāsanā together and not to perform just karma alone or just upāsanā alone. As by the performance of both together can maximise the result. Karma gives chitta-shuddhi and upasana gives chitta-ekagrata, both of them are required for Brahmavidhya. Thus in order to encourage the person to perform both karma and upāsanā together the individual performance has been criticised. And through this discussion the upaniṣad wants to show the limitation of both karma and upāsanā and glorify Atmavidhya and encourage us to seek for the higher.

1) As per verse 8 and 7 the upanishad helps you to realize your self amman and self as part if everything else in this universe Brahman


2) self is free of subtle body free of wounds, free of nadis and free of Papa and punya Chakra that life is made of


3) the karma and upasana are the methods to reach higher realms, but to attain inner peace atma vidya is the marga


1) As per verse 8 and 7 the upanishad helps you to realize your self amman and self as part if everything else in this universe Brahman 2) self is free of subtle body free of wounds, free of nadis and free of Papa and punya Chakra that life is made of 3) the karma and upasana are the methods to reach higher realms, but to attain inner peace atma vidya is the marga

Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7.
Fruit of the knowledge of isavasyam idam sarvam is seeing the world in the Self by the vision of the Self because of the Upadesha from the Guru.
Brahma Satyam - Brahman is the adhistan, Jagat is the adhyasta and the Paramartika Jeeva, The Sakshi is the same as the adhistan, The Self. In this way, atma vidya makes one see the Self as the adhishtan of all objects and beings and frees one from samsara arising out of identification with the upadhis.


Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.
kaayam - body - negates the self being free of the subtle body
vrina - wound and asnaviragam - nadis
negates the self being free of the gross body
Shuddham - refers to the Self being free of the causal body
apaapavidham = refers to the Self being beyond paapa and punya


Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?
Th Upanisad begins the discussion of karma and upasana to glorify Atma Vidya and show the means to proceed to Isha vasya midagam sarvan through Karma and Upasana. It wants to show the limitations of karma and upasana by this discussion. As long as there is no atma vidya, even the best results that are got by performing karma and upasana put together will not give one peace. It leaves one unfulfilled.


Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7. Fruit of the knowledge of isavasyam idam sarvam is seeing the world in the Self by the vision of the Self because of the Upadesha from the Guru. Brahma Satyam - Brahman is the adhistan, Jagat is the adhyasta and the Paramartika Jeeva, The Sakshi is the same as the adhistan, The Self. In this way, atma vidya makes one see the Self as the adhishtan of all objects and beings and frees one from samsara arising out of identification with the upadhis. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies. kaayam - body - negates the self being free of the subtle body vrina - wound and asnaviragam - nadis negates the self being free of the gross body Shuddham - refers to the Self being free of the causal body apaapavidham = refers to the Self being beyond paapa and punya Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion? Th Upanisad begins the discussion of karma and upasana to glorify Atma Vidya and show the means to proceed to Isha vasya midagam sarvan through Karma and Upasana. It wants to show the limitations of karma and upasana by this discussion. As long as there is no atma vidya, even the best results that are got by performing karma and upasana put together will not give one peace. It leaves one unfulfilled.
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