Dina Tapodhan
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Dina Tapodhan
Participant1.How does the Self move and not move?
From the standpoint of sopadhik drsti the Self appears to be moving; it is the presence of Consciousness that enables everything to function whereas from the standpoint of nirupadhik drsti the Self does not move. The true nature of the Self is beyond upadhis – enabling the action it is actionless, doing everything it does nothing.
2.How is the Self both far and near?
The Self is far for the agyani – the one who is ignorant, who has no inclination for the knowledge of the Self. Whereas the Self is very near for the gyani – the wise, the one who has gained the atmagyana that he is this Self alone.
3.How is delusion and sorrow ended, as per the upaniṣad in verse 7?
As per the upaniṣad in verse 7 when you attain the sarvatmabhava – the knowledge that all beings are but you and you alone and you see that Reality alone everywhwere and in everyone then your (moha-the delusion) dehabhimana – the notion of individuality and soka – sorrow they both end.
Participant1.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.
Participant1.Reflect the apparent contradictions made by the upaniṣad in verse 4? What are the reasons the upaniṣad presents these contradictions?
The upaniṣad in Verse 4 made apparent contradictions with regards to the nature of the Self, by saying that the Self moves – ejate and runs faster than the mind – purvamarsat and also the Self is standing – tisthatah and does not move – anenajat . But in reality this shows how the Self is motionless in motion and how it remains changeless among the change. In this way it shows from the sopadhik drsti of the mind and senses as a chidabhasa, the reflected Consciousness appears to make everything function and from the nirupadhik drsti the Self is ever motionless.
2.How is the Self faster than the mind? Which components of the mind does the Self overtake?
The Self is faster than the mind because the Self, the reflected Consciousness enables the mind to function so the Reflected Consciousness has outrun the mind as it is already there before the mind reaches. The Self overtakes all the components of the mind – conscious, subconscious and unconscious.
3.Who is referred to as ‘Mātariśva’ in verse 4 and how? What is its function?
In Verse 4 the air/wind/the pranas is referred to as ‘Mātariśva’- the Lord or Isvara. It pervades everywhere and makes everything function. just as Isvara the function of pranas is to allocate the duties and enable the deities to perform their respective duties.
Participant1.How and why is karma-yoga the bridge between pravṛtti and nivṛtti-margas?
pravrtti-marga is a path of action where you perform sakam-karma whereas in nivrtti-marga which is the highest is a path of renunciation akama where you give up all desires and karma-yoga is the bridge between these two margas because by performing niskama-karma with isvararpan-buddhi and accepting their results with prasada-buddhi it ultimately leads you to the nivrtti-marga.
2.What is meant by killing the Self and what is its result? Why are asura-loka said to be in blinding darkness?
Killing the Self means ignorance of the Self as being Sat-Cit-Ananda svaroopa and as a result we go to asura-loka which are filled with darkness. Asura-loka are said to be in blinding darkness because everyone in there are covered by darkness of ignorance as anatmaniatma-buddhi and jagati satya -buddhi.
Participant1.Why should one have the notion of īśāvāsyam idaṁ sarvam and what is its result?
With the notion of īśāvāsyam idaṁ sarvam you drop the individualty and see your Self as the totality, everything is You only, the all pervasive Self, as a result desire will ceases
2.For whom does the upaniṣad prescribe duty to be performed and why?
The upaniṣad prescribes the duty to be performed for the person who is neither inclined to renunciate individuality nor has abidance in Atmaviddhya. Dedicated performance of duty will pave the way for the higher by giving Chitta-suddhi.
3.How is kurvan eva (verse 2) indicating niṣkāma-karma?
kurvan eva means only by doing; by performance of the duty person will get purification of heart as a result he starts moving towards performing actions with Isvararpan-buddhi, in this way kurvan eva is indicating niṣkāma-karma.
ParticipantThe Mantras of Īśāvāsya-upaniṣad should not be considered as part of Karma because these Mantras are not for the performance of karma as they essentially deal with Brahmaviddhyā and are meant for giving us knowledge of the true nature of the Self – the Self which is not the kārak nor the kartā or bhoktā or the one from whom we are doing karma.
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