Isha Upanishads

Isha Upanishad
© Sri Aurobindo Ashram Trust 2003
Published by Sri Aurobindo Ashram Publication Department
Printed at Sri Aurobindo Ashram Press, Pondicherry
Isha Upanishad
Publisher’s Note
This volume contains Sri Aurobindo’s translations of and
commentaries on the Isha Upanishad. His translations of and
commentaries on other Upanishads and Vedantic texts, and his
writings on the Upanishads and Vedanta philosophy in general,
are published in Kena and Other Upanishads, volume 18 of
The present volume is divided into two parts. The first consists of Sri Aurobindo’s final translation and analysis of the Isha
Upanishad. This is the only work in this volume that was published during his lifetime. It contains his definitive interpretation
of the Isha Upanishad.
Before publishing this final translation and analysis, Sri
Aurobindo wrote ten incomplete commentaries on the Isha Upanishad. These appear in approximate chronological order in
Part Two. Ranging in length from a few pages to more than a
hundred, they show the development of his interpretation of this
Upanishad from around 1900 to the middle of 1914, when he
began work on his final translation and analysis.
The texts in both parts have been checked against the relevant manuscript and printed versions.
Guide to Editorial Notation
The contents of Part Two of this volume were never prepared by
Sri Aurobindo for publication. They have been transcribed from
manuscripts that sometimes present textual difficulties. In this
edition these problems have been indicated as far as possible by
means of the notation shown below.
Textual Problem
Word(s) lost through damage to the manuscript (at
the beginning of a piece, sometimes indicates that
a page or pages of the manuscript have been lost)
Word(s) omitted by the author or lost through damage to the manuscript that are required by grammar
or sense, and that could be supplied by the editors
Situations requiring textual explication; all such
information is printed in italics
Part One
Translation and Commentary Published by Sri Aurobindo
Isha Upanishad
Part Two
Incomplete Commentaries from Manuscripts
Isha Upanishad:
All that is world in the Universe
The Ishavasyopanishad
with a commentary in English
The Karmayogin:
A Commentary on the Isha Upanishad
Ish and Jagat
The Secret of the Isha
Chapters for a Work on the Isha Upanishad
The Upanishad in Aphorism
The Life Divine [Draft A]
The Life Divine [Draft B]
The Life Divine [Draft C]
Sri Aurobindo in 1908
Part One
Translation and Commentary
Published by Sri Aurobindo
Isha Upanishad
Isha Upanishad
IfA vA-yEmd\ sv yt^ Ekc jg(yA\ jgt^.
n (y?t
n B;jFTA mA gD, k-yE-vd^ Dnm^ 1
1. All this is for habitation1 by the Lord, whatsoever is individual universe of movement in the universal motion. By
that renounced thou shouldst enjoy; lust not after any man’s
h kmAEZ EjjFEvq
QCt\ smA,.
ev\ (vEy nAyT
to_E-t n km El=yt
2. Doing verily2 works in this world one should wish to live
a hundred years. Thus it is in thee and not otherwise than
this; action cleaves not to a man.3
1 There are three possible senses of vasyam,
“to be clothed”, “to be worn as a garment”
and “to be inhabited”. The first is the ordinarily accepted meaning. Shankara explains
it in this significance, that we must lose the sense of this unreal objective universe in
the sole perception of the pure Brahman. So explained the first line becomes a contradiction of the whole thought of the Upanishad which teaches the reconciliation, by the
perception of essential Unity, of the apparently incompatible opposites, God and the
World, Renunciation and Enjoyment, Action and internal Freedom, the One and the
Many, Being and its Becomings, the passive divine Impersonality and the active divine
Personality, the Knowledge and the Ignorance, the Becoming and the Not-Becoming,
Life on earth and beyond and the supreme Immortality. The image is of the world either
as a garment or as a dwelling-place for the informing and governing Spirit. The latter
significance agrees better with the thought of the Upanishad.
2 Kurvanneva. The stress of the word eva gives the force, “doing works indeed, and
not refraining from them”.
3 Shankara reads the line, “Thus in thee — it is not otherwise than thus — action
¯ . i in the first line in the sense of Vedic sacrifices
cleaves not, a man.” He interprets karman
which are permitted to the ignorant as a means of escaping from evil actions and their
results and attaining to heaven, but the second karma in exactly the opposite sense, “evil
action”. The verse, he tells us, represents a concession to the ignorant; the enlightened
soul abandons works and the world and goes to the forest. The whole expression and
construction in this rendering become forced and unnatural. The rendering I give seems
to me the simple and straightforward sense of the Upanishad.
Isha Upanishad: Part One
asyA nAm t
lokA aD
n tmsAvtA,.
(yAEBgQCEt y
cA(mhno jnA, 3
3. Sunless4 are those worlds and enveloped in blind gloom
whereto all they in their passing hence resort who are slayers
of their souls.
k\ mnso jvFyo n
{nd^ dvA aA=n;vn^ pvmqt^.
td^ DAvto_yAn(y
Et Ett^ tE-mpo mAtErvA dDAEt 4
4. One unmoving that is swifter than Mind, That the Gods
reach not, for It progresses ever in front. That, standing,
passes beyond others as they run. In That the Master of
Life5 establishes the Waters.6
jEt t
{jEt td^ dr tEtk
tdtr-y sv-y td; sv-yA-y bAt, 5
4 We have two readings, asurya,
sunless, and asurya, Titanic or undivine. The third
verse is, in the thought structure of the Upanishad, the starting-point for the final
movement in the last four verses. Its suggestions are there taken up and worked out. The
prayer to the Sun refers back in thought to the sunless worlds and their blind gloom,
which are recalled in the ninth and twelfth verses. The sun and his rays are intimately
connected in other Upanishads also with the worlds of Light and their natural opposite
is the dark and sunless, not the Titanic worlds.
5 Matari´
svan seems to mean “he who extends himself in the Mother or the container”
whether that be the containing mother element, Ether, or the material energy called
Earth in the Veda and spoken of there as the Mother. It is a Vedic epithet of the God
Vayu, who, representing the divine principle in the Life-energy, Prana, extends himself
in Matter and vivifies its forms. Here, it signifies the divine Life-power that presides in
all forms of cosmic activity.
6 Apas, as it is accentuated in the version of the White Yajurveda, can mean only
“waters”. If this accentuation is disregarded, we may take it as the singular apas, work,
action. Shankara, however, renders it by the plural, works. The difficulty only arises
because the true Vedic sense of the word had been forgotten and it came to be taken as
referring to the fourth of the five elemental states of Matter, the liquid. Such a reference
would be entirely irrelevant to the context. But the Waters, otherwise called the seven
streams or the seven fostering Cows, are the Vedic symbol for the seven cosmic principles
and their activities, three inferior, the physical, vital and mental, four superior, the divine
Truth, the divine Bliss, the divine Will and Consciousness, and the divine Being. On this
conception also is founded the ancient idea of the seven worlds in each of which the
seven principles are separately active by their various harmonies. This is, obviously, the
right significance of the word in the Upanishad.
Isha Upanishad: Text and Translation
5. That moves and That moves not; That is far and the same is
near; That is within all this and That also is outside all this.
y-t; svAEZ BtAEn aA(my
q; cA(mAn\ tto n Evj;g;=st
6. But he who sees everywhere the Self in all existences and all
existences in the Self, shrinks not thereafter from aught.
yE-mn^ svAEZ BtAEn aA(m
{vABd^ EvjAnt,.
t/ ko moh, k, fok ek(vmn;pyt, 7
7. He in whom it is the Self-Being that has become all existences that are Becomings,7 for he has the perfect knowledge,
how shall he be deluded, whence shall he have grief who sees
everywhere oneness?
s pygAQC;"mkAymv}Zm-nAEvr\ f;$mpApEv$m^.
kEvmnFqF pErB, -vyMByATAtLyto_TAn^ &ydDAQCAvtF<y,
smA<y, 8
8. It is He that has gone abroad — That which is bright, bodiless, without scar of imperfection, without sinews, pure,
unpierced by evil. The Seer, the Thinker,8 the One who
becomes everywhere, the Self-existent has ordered objects
perfectly according to their nature from years sempiternal.
7 The words sarvan
¯ . i bhut
¯ ani,
literally, “all things that have become”, are opposed to
Atman, self-existent and immutable being. The phrase means ordinarily “all creatures”,
¯ ani
¯ abhut
¯ “became the
but its literal sense is evidently insisted on in the expression bhut
Becomings”. The idea is the acquisition in man of the supreme consciousness by which
the one Self in him extends itself to embrace all creatures and realises the eternal act by
which that One manifests itself in the multiple forms of the universal motion.
8 There is a clear distinction in Vedic thought between kavi, the seer, and man¯ısı¯, the
thinker. The former indicates the divine supra-intellectual Knowledge which by direct
vision and illumination sees the reality, the principles and the forms of things in their true
relations, the latter the labouring mentality which works from the divided consciousness
through the possibilities of things downward to the actual manifestation in form and
upward to their reality in the self-existent Brahman.
Isha Upanishad: Part One
aD\ tm, EvfEt y
tto By iv t
tmo y u Ev(AyA\ rtA, 9
9. Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who devote
themselves to the Knowledge alone.
vAh;Ev(yA aydAh;rEv(yA.
iEt f;*;m DFrAZA\ y
n-td^ EvccE"r
10. Other, verily,9 it is said, is that which comes by the Knowledge, other that which comes by the Ignorance; this is the
lore we have received from the wise who revealed That to
our understanding.
Ev(Ac aEv(Ac y-td^ v
doBy\ sh.
aEv(yA m(y;\ tF(vA Ev(yAmtmn;t
11. He who knows That as both in one, the Knowledge and the
Ignorance, by the Ignorance crosses beyond death and by
the Knowledge enjoys Immortality.
aD\ tm, EvfEt y
tto By iv t
tmo y u sMB(yA\ rtA, 12
12. Into a blind darkness they enter who follow after the NonBirth, they as if into a greater darkness who devote themselves to the Birth alone.
vAh;, sMBvAdydAh;rsMBvAt^.
iEt f;*;m DFrAZA\ y
n-td^ EvccE"r
13. Other, verily, it is said, is that which comes by the Birth,
9 Anyadeva — eva here gives to anyad the force, “Quite other than the result described
in the preceding verse is that to which lead the Knowledge and the Ignorance.” We have
the explanation of anyad in the verse that follows. The ordinary rendering, “Knowledge
has one result, Ignorance another”, would be an obvious commonplace announced with
an exaggerated pompousness, adding nothing to the thought and without any place in
the sequence of the ideas.
Isha Upanishad: Text and Translation
other that which comes by the Non-Birth; this is the lore
we have received from the wise who revealed That to our
sMBEtc EvnAfc y-td^ v
doBy\ sh.
n m(y;\ tF(vA sMB(yAmtmn;t
14. He who knows That as both in one, the Birth and the dissolution of Birth, by the dissolution crosses beyond death and
by the Birth enjoys Immortality.
n pA/
Z s(y-yAEpEht\ m;Km^.
tt^ (v\ pqpAvZ; s(yDmAy d.y
15. The face of Truth is covered with a brilliant golden lid; that
do thou remove, O Fosterer,10 for the law of the Truth, for
ym sy AjAp(y &yh rmFn^ smh.
jo yt^ t
!p\ kSyAZtm\ tt^ t
yo_sAvsO p;zq, so_hmE-m 16
16. O Fosterer, O sole Seer, O Ordainer, O illumining Sun, O
power of the Father of creatures, marshal thy rays, draw
together thy light; the Lustre which is thy most blessed form
10 In the inner sense of the Veda Surya, the Sun-God, represents the divine Illumination
of the Kavi which exceeds mind and forms the pure self-luminous Truth of things. His
principal power is self-revelatory knowledge, termed in the Veda “Sight”. His realm is
described as the Truth, the Law, the Vast. He is the Fosterer or Increaser, for he enlarges
and opens man’s dark and limited being into a luminous and infinite consciousness. He is
the sole Seer, Seer of Oneness and Knower of the Self, and leads him to the highest Sight.
He is Yama, Controller or Ordainer, for he governs man’s action and manifested being
by the direct Law of the Truth, satyadharma, and therefore by the right principle of our
¯ atathyatah
nature, yath
. . A luminous power proceeding from the Father of all existence,
he reveals in himself the divine Purusha of whom all beings are the manifestations.
His rays are the thoughts that proceed luminously from the Truth, the Vast, but become
deflected and distorted, broken up and disordered in the reflecting and dividing principle,
Mind. They form there the golden lid which covers the face of the Truth. The Seer prays
to Surya to cast them into right order and relation and then draw them together into the
unity of revealed truth. The result of this inner process is the perception of the oneness
of all beings in the divine Soul of the Universe.
Isha Upanishad: Part One
of all, that in Thee I behold. The Purusha there and there,
He am I.
d\ B-mAt\ frFrm^.
: "to -mr kt\ -mr "to -mr kt\ -mr 17
17. The Breath of things11 is an immortal Life, but of this body
ashes are the end. OM! O Will,12 remember, that which was
done remember! O Will, remember, that which was done
ny s;pTA rAy
a-mAn^ EvvAEn dv vy;nAEn EvAn^.
y;[email protected]>j;h;rAZm
no BEyA\ t
nmuE?t\ EvD
m 18
18. O god Agni, knowing all things that are manifested, lead us
by the good path to the felicity; remove from us the devious
attraction of sin.13 To thee completest speech of submission
we would dispose.14
11 Vayu, called elsewhere Matarishwan, the Life-Energy in the universe. In the light of
Surya he reveals himself as an immortal principle of existence of which birth and death
and life in the body are only particular and external processes.
12 The Vedic term kratu means sometimes the action itself, sometimes the effective
power behind action represented in mental consciousness by the will. Agni is this power.
He is divine force which manifests first in matter as heat and light and material energy
and then, taking different forms in the other principles of man’s consciousness, leads
him by a progressive manifestation upwards to the Truth and the Bliss.
13 Sin, in the conception of the Veda, from which this verse is taken bodily, is that which
excites and hurries the faculties into deviation from the good path. There is a straight
¯ . , r.tasya panthah
¯ .,
road or road of naturally increasing light and truth, r.juh. panthah
¯ pr.s.t.hani,
¯ by which the law
leading over infinite levels and towards infinite vistas, v¯ıtani
of our nature should normally take us towards our fulfilment. Sin compels it instead
to travel with stumblings amid uneven and limited tracts and along crooked windings
¯ vr.jinani).
14 The word vidhema is used of the ordering of the sacrifice, the disposal of the offerings
to the God and, generally, of the sacrifice or worship itself. The Vedic namas, internal
and external obeisance, is the symbol of submission to the divine Being in ourselves and
in the world. Here the offering is that of completest submission and the self-surrender
of all the faculties of the lower egoistic human nature to the divine Will-force, Agni,
so that, free from internal opposition, it may lead the soul of man through the truth
towards a felicity full of the spiritual riches, raye.
That state of beatitude is intended,
self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as
the source of the divine existence in the universe and the foundation of the divine life
in the human being. It is the deformation of this principle by egoism which appears as
desire and the lust of possession in the lower worlds.
Plan of the Upanishad
HE UPANISHADS, being vehicles of illumination and
not of instruction, composed for seekers who had already a general familiarity with the ideas of the Vedic
and Vedantic seers and even some personal experience of the
truths on which they were founded, dispense in their style with
expressed transitions of thought and the development of implied
or subordinate notions.
Every verse in the Isha Upanishad reposes on a number of
ideas implicit in the text but nowhere set forth explicitly; the
reasoning also that supports its conclusions is suggested by the
words, not expressly conveyed to the intelligence. The reader, or
rather the hearer, was supposed to proceed from light to light,
confirming his intuitions and verifying by his experience, not
submitting the ideas to the judgment of the logical reason.
To the modern mind this method is invalid and inapplicable;
it is necessary to present the ideas of the Upanishad in their
completeness, underline the suggestions, supply the necessary
transitions and bring out the suppressed but always implicit
The central idea of the Upanishad, which is a reconciliation and harmony of fundamental opposites, is worked out
symmetrically in four successive movements of thought.
In the first, a basis is laid down by the idea of the one and stable
Spirit inhabiting and governing a universe of movement and of
the forms of movement. (Verse 1, line 1)
On this conception the rule of a divine life for man is
founded, — enjoyment of all by renunciation of all through the
exclusion of desire. (Verse 1, line 2)
Isha Upanishad: Part One
There is then declared the justification of works and of
the physical life on the basis of an inalienable freedom of the
soul, one with the Lord, amidst all the activity of the multiple
movement. (Verse 2)
Finally, the result of an ignorant interference with the right
manifestation of the One in the multiplicity is declared to be an
involution in states of blind obscurity after death. (Verse 3)
In the second movement the ideas of the first verse are resumed
and amplified.
The one stable Lord and the multiple movement are identified as one Brahman of whom, however, the unity and stability
are the higher truth and who contains all as well as inhabits all.
(Verses 4, 5)
The basis and fulfilment of the rule of life are found in
the experience of unity by which man identifies himself with
the cosmic and transcendental Self and is identified in the Self,
but with an entire freedom from grief and illusion, with all its
becomings. (Verses 6, 7)
In the third movement there is a return to the justification of
life and works (the subject of verse 2) and an indication of their
divine fulfilment.
The degrees of the Lord’s self-manifestation in the universe
of motion and in the becomings of the one Being are set forth and
the inner law of all existences declared to be by His conception
and determination. (Verse 8)
Vidya and Avidya, Becoming and Non-becoming are reconciled by their mutual utility to the progressive self-realisation
which proceeds from the state of mortality to the state of Immortality. (Verses 9 – 14)
Isha Upanishad: Analysis
The fourth movement returns to the idea of the worlds and
under the figures of Surya and Agni the relations of the Supreme
Truth and Immortality (Verses 15, 16), the activities of this life
(Verse 17), and the state after death (Verse 18) are symbolically
The Inhabiting Godhead:
Life and Action
Verses 1 – 3*
God and the world, Spirit and formative Nature are confronted
and their relations fixed.
All world is a movement of the Spirit in Itself and is mutable and
transient in all its formations and appearances; its only eternity
is an eternity of recurrence, its only stability a semblance caused
by certain apparent fixities of relation and grouping.
Every separate object in the universe is, in truth, itself the
whole universe presenting a certain front or outward appearance
of its movement. The microcosm is one with the macrocosm.
Yet in their relation of principle of movement and result of
movement they are continent and contained, world in world,
movement in movement. The individual therefore partakes of
the nature of the universal, refers back to it for its source of activity, is, as we say, subject to its laws and part of cosmic Nature.
* 1. All this is for habitation by the Lord, whatsoever is individual universe of movement
in the universal motion. By that renounced thou shouldst enjoy; lust not after any man’s
2. Doing verily works in this world one should wish to live a hundred years. Thus it
is in thee and not otherwise than this; action cleaves not to a man.
3. Sunless are those worlds and enveloped in blind gloom whereto all they in their
passing hence resort who are slayers of their souls.
Isha Upanishad: Analysis
Spirit is lord of Its movement, one, immutable, free, stable and
The Movement with all its formed objects has been created
in order to provide a habitation for the Spirit who, being One,
yet dwells multitudinously in the multiplicity of His mansions.
It is the same Lord who dwells in the sum and the part, in
the Cosmos as a whole and in each being, force or object in the
Since He is one and indivisible, the Spirit in all is one and
their multiplicity is a play of His cosmic consciousness.
Therefore each human being is in his essence one with all
others, free, eternal, immutable, lord of Nature.
The object of habitation is enjoyment and possession; the object of the Spirit in Cosmos is, therefore, the possession and
enjoyment of the universe. Yet, being thus in his essence one,
divine and free, man seems to be limited, divided from others,
subject to Nature and even its creation and sport, enslaved to
death, ignorance and sorrow. His object in manifestation being
possession and enjoyment of his world, he is unable to enjoy
because of his limitation. This contrary result comes about by
Avidya, the Ignorance of oneness: and the knot of the Ignorance
is egoism.
The cause of ego is that while by Its double power of Vidya
and Avidya the Spirit dwells at once in the consciousness of
multiplicity and relativity and in the consciousness of unity and
identity and is therefore not bound by the Ignorance, yet It
Isha Upanishad: Part One
can, in mind, identify Itself with the object in the movement,
absorbingly, to the apparent exclusion of the Knowledge which
remains behind, veiled at the back of the mentality. The movement of Mind in Nature is thus able to conceive of the object
as the reality and the Inhabitant as limited and determined by
the appearances of the object. It conceives of the object, not
as the universe in one of its frontal appearances, but as itself a
separate existence standing out from the Cosmos and different
in being from all the rest of it. It conceives similarly of the
Inhabitant. This is the illusion of ignorance which falsifies all re˙ ara,
alities. The illusion is called ahamk
the separative ego-sense
which makes each being conceive of itself as an independent
The result of the separation is the inability to enter into harmony and oneness with the universe and a consequent inability
to possess and enjoy it. But the desire to possess and enjoy is
the master impulse of the Ego which knows itself obscurely to
be the Lord, although owing to the limitations of its relativity, it
is unable to realise its true existence. The result is discord with
others and oneself, mental and physical suffering, the sense of
weakness and inability, the sense of obscuration, the straining
of energy in passion and in desire towards self-fulfilment, the
recoil of energy exhausted or disappointed towards death and
Desire is the badge of subjection with its attendant discord
and suffering. That which is free, one and lord, does not desire,
but inalienably contains, possesses and enjoys.
Enjoyment of the universe and all it contains is the object of
world-existence, but renunciation of all in desire is the condition
of the free enjoyment of all.
The renunciation demanded is not a moral constraint of
self-denial or a physical rejection, but an entire liberation of the
spirit from any craving after the forms of things.
The terms of this liberation are freedom from egoism and,
Isha Upanishad: Analysis
consequently, freedom from personal desire. Practically, this
renunciation implies that one should not regard anything in the
universe as a necessary object of possession, nor as possessed
by another and not by oneself, nor as an object of greed in the
heart or the senses.
This attitude is founded on the perception of unity. For it
has already been said that all souls are one possessing Self, the
Lord; and although the Lord inhabits each object as if separately,
yet all objects exist in that Self and not outside it.
Therefore by transcending Ego and realising the one Self,
we possess the whole universe in the one cosmic consciousness
and do not need to possess physically.
Having by oneness with the Lord the possibility of an infinite
free delight in all things, we do not need to desire.
Being one with all beings, we possess, in their enjoyment,
in ours and in the cosmic Being’s, delight of universal selfexpression. It is only by this Ananda at once transcendent and
universal that man can be free in his soul and yet live in the
world with the full active Life of the Lord in His universe of
This freedom does not depend upon inaction, nor is this possession limited to the enjoyment of the inactive Soul that only
witnesses without taking part in the movement.
On the contrary, the doing of works in this material world
and a full acceptance of the term of physical life are part of its
For the active Brahman fulfils Itself in the world by works
and man also is in the body for self-fulfilment by action. He
cannot do otherwise, for even his inertia acts and produces effects in the cosmic movement. Being in this body or any kind
of body, it is idle to think of refraining from action or escaping
the physical life. The idea that this in itself can be a means of
liberation, is part of the Ignorance which supposes the soul to
be a separate entity in the Brahman.
Isha Upanishad: Part One
Action is shunned because it is thought to be inconsistent
with freedom. The man when he acts, is supposed to be necessarily entangled in the desire behind the action, in subjection to
the formal energy that drives the action and in the results of the
action. These things are true in appearance, not in reality.
Desire is only a mode of the emotional mind which by ignorance seeks its delight in the object of desire and not in the
Brahman who expresses Himself in the object. By destroying that
ignorance one can do action without entanglement in desire.
The Energy that drives is itself subject to the Lord, who
expresses Himself in it with perfect freedom. By getting behind
Nature to the Lord of Nature, merging the individual in the
Cosmic Will, one can act with the divine freedom. Our actions
are given up to the Lord and our personal responsibility ceases
in His liberty.
The chain of Karma only binds the movement of Nature
and not the soul which, by knowing itself, ceases even to appear
to be bound by the results of its works.
Therefore the way of freedom is not inaction, but to cease
from identifying oneself with the movement and recover instead
our true identity in the Self of things who is their Lord.
By departing from the physical life one does not disappear out
of the Movement, but only passes into some other general state
of consciousness than the material universe.
These states are either obscure or illuminated, some dark or
By persisting in gross forms of ignorance, by coercing perversely the soul in its self-fulfilment or by a wrong dissolution
of its becoming in the Movement, one enters into states of blind
darkness, not into the worlds of light and of liberated and blissful
Oneness of God and the World
Verses 4 – 5*
The Lord and the world, even when they seem to be distinct, are
not really different from each other; they are one Brahman.
God is the one stable and eternal Reality. He is One because
there is nothing else, since all existence and non-existence are
He. He is stable or unmoving, because motion implies change
in Space and change in Time, and He, being beyond Time and
Space, is immutable. He possesses eternally in Himself all that
is, has been or ever can be, and He therefore does not increase
or diminish. He is beyond causality and relativity and therefore
there is no change of relations in His being.
* 4. One unmoving that is swifter than Mind; That the Gods reach not, for It progresses
ever in front. That, standing, passes beyond others as they run. In That the Master of
Life establishes the Waters.
5. That moves and That moves not; That is far and the same is near; That is within
all this and That also is outside all this.
Isha Upanishad: Part One
˙ ara)
The world is a cyclic movement (sams
of the Divine Consciousness in Space and Time. Its law and, in a sense, its object
is progression; it exists by movement and would be dissolved
by cessation of movement. But the basis of this movement is
not material; it is the energy of active consciousness which, by
its motion and multiplication in different principles (different in
appearance, the same in essence), creates oppositions of unity
and multiplicity, divisions of Time and Space, relations and
groupings of circumstance and Causality. All these things are
real in consciousness, but only symbolic of the Being, somewhat
as the imaginations of a creative Mind are true representations
of itself, yet not quite real in comparison with itself, or real with
a different kind of reality.
But mental consciousness is not the Power that creates
the universe. That is something infinitely more puissant, swift
and unfettered than the mind. It is the pure omnipotent selfawareness of the Absolute unbound by any law of the relativity.
The laws of the relativity, upheld by the gods, are Its temporary
creations. Their apparent eternity is only the duration, immeasurable to us, of the world which they govern. They are laws
regularising motion and change, not laws binding the Lord of
the movement. The gods, therefore, are described as continually
running in their course. But the Lord is free and unaffected by
His own movement.
The motion of the world works under the government of a
perpetual stability. Change represents the constant shifting of
apparent relations in an eternal Immutability.
It is these truths that are expressed in the formulae of the
one Unmoving that is swifter than Mind, That which moves
and moves not, the one Stable which outstrips in the speed of its
effective consciousness the others who run.
Isha Upanishad: Analysis
If the One is pre-eminently real, “the others”, the Many are not
unreal. The world is not a figment of the Mind.
Unity is the eternal truth of things, diversity a play of the
unity. The sense of unity has therefore been termed Knowledge,
Vidya, the sense of diversity Ignorance, Avidya. But diversity is
not false except when it is divorced from the sense of its true
and eternal unity.
Brahman is one, not numerically, but in essence. Numerical
oneness would either exclude multiplicity or would be a pluralistic and divisible oneness with the Many as its parts. That is
not the unity of Brahman, which can neither be diminished nor
increased, nor divided.
The Many in the universe are sometimes called parts of the
universal Brahman as the waves are parts of the sea. But, in
truth, these waves are each of them that sea, their diversities
being those of frontal or superficial appearances caused by the
sea’s motion. As each object in the universe is really the whole
universe in a different frontal appearance, so each individual
soul is all Brahman regarding Itself and world from a centre of
cosmic consciousness.
For That is identical, not single. It is identical always and
everywhere in Time and Space, as well as identical beyond Time
and Space. Numerical oneness and multiplicity are equally valid
terms of its essential unity.
These two terms, as we see them, are like all others, representations in Chit, in the free and all-creative self-awareness of
1 The series of ideas under this heading seem to me to be the indispensable metaphysical
basis of the Upanishad. The Isha Upanishad does not teach a pure and exclusive Monism;
it declares the One without denying the Many and its method is to see the One in the
Many. It asserts the simultaneous validity of Vidya and Avidya and upholds as the object
of action and knowledge an immortality consistent with Life and Birth in this world. It
regards every object as itself the universe and every soul as itself the divine Purusha. The
ensemble of these ideas is consistent only with a synthetic or comprehensive as opposed
to an illusionist or exclusive Monism.
Isha Upanishad: Part One
the Absolute regarding itself variously, infinitely, innumerably
and formulating what it regards. Chit is a power not only of
knowledge, but of expressive will, not only of receptive vision,
but of formative representation; the two are indeed one power.
For Chit is an action of Being, not of the Void. What it sees, that
becomes. It sees itself beyond Space and Time; that becomes in
the conditions of Space and Time.
Creation is not a making of something out of nothing or of
one thing out of another, but a self-projection of Brahman into
the conditions of Space and Time. Creation is not a making, but
a becoming in terms and forms of conscious existence.
In the becoming each individual is Brahman variously represented and entering into various relations with Itself in the
play of the divine consciousness; in being, each individual is all
Brahman as the Absolute or the Universal has the power
of standing back from Itself in the relativity. It conceives, by a
subordinate movement of consciousness, the individual as other
than the universal, the relative as different from the Absolute.
Without this separative movement, the individual would always
tend to lose itself in the universal, the relative to disappear into
the Absolute. Thus, It supports a corresponding reaction in the
individual who regards himself as “other” than the transcendent
and universal Brahman and “other” than the rest of the Many.
He puts identity behind him and enforces the play of Being in
the separative Ego.
The individual may regard himself as eternally different
from the One, or as eternally one with It, yet different, or he
may go back entirely in his consciousness to the pure Identity.2
But he can never regard himself as independent of some kind of
Unity, for such a view would correspond to no conceivable truth
in the universe or beyond it.
These three attitudes correspond to three truths of the
2 The positions, in inverse order, of the three principal philosophical schools of
Vedanta, Monism, Qualified Monism and Dualism.
Isha Upanishad: Analysis
Brahman which are simultaneously valid and none of them
entirely true without the others as its complements. Their coexistence, difficult of conception to the logical intellect, can be
experienced by identity in consciousness with Brahman.
Even in asserting Oneness, we must remember that Brahman
is beyond our mental distinctions and is a fact not of Thought
that discriminates, but of Being which is absolute, infinite and
escapes discrimination. Our consciousness is representative and
symbolic; it cannot conceive the thing-in-itself, the Absolute,
except by negation, in a sort of void, by emptying it of all
that it seems in the universe to contain. But the Absolute is
not a void or negation. It is all that is here in Time and beyond
Even oneness is a representation and exists in relation to
multiplicity. Vidya and Avidya are equally eternal powers of the
supreme Chit. Neither Vidya nor Avidya by itself is the absolute
knowledge. (See verses 9 – 11.)
Still, of all relations oneness is the secret base, not multiplicity. Oneness constitutes and upholds the multiplicity, multiplicity
does not constitute and uphold the oneness.
Therefore we have to conceive of oneness as our self and
the essential nature of Being, multiplicity as a representation of
Self and a becoming. We have to conceive of the Brahman as
One Self of all and then return upon the Many as becomings of
¯ ani
¯ . . . atman).
the One Being (bhut
But both the Self and the
becomings are Brahman; we cannot regard the one as Brahman
and the others as unreal and not Brahman. Both are real, the
one with a constituent and comprehensive, the others with a
derivative or dependent reality.
Brahman representing Itself in the universe as the Stable, by Its
immutable existence (Sat), is Purusha, God, Spirit; representing
Itself as the Motional, by Its power of active Consciousness
(Chit), is Nature, Force or World-Principle (Prakriti, Shakti,
Isha Upanishad: Part One
Maya).3 The play of these two principles is the Life of the
The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal
action, appear as the various play of the principles of Nature.
¯ . i bhut
¯ ani
¯ of a later verse, all becomThe “others” are sarvan
ings, Brahman representing itself in the separative consciousness
of the Many.
Everything in the universe, even the Gods, seems to itself to
be moving in the general movement towards a goal outside itself
or other than its immediate idea of itself. Brahman is the goal;
for it is both the beginning and the end, the cause and the result
of all movement.
But the idea of a final goal in the movement of Nature itself is
illusory. For Brahman is Absolute and Infinite. The Gods, labouring to reach him, find, at every goal that they realise, Brahman
still moving forward in front to a farther realisation. Nothing
in the appearances of the universe can be entirely That to the
relative consciousness; all is only a symbolic representation of
the Unknowable.
All things are already realised in Brahman. The running
of the Others in the course of Nature is only a working out
(Prakriti), by Causality, in Time and Space, of something that
Brahman already possesses.
Even in Its universal being Brahman exceeds the Movement.
Exceeding Time, It contains in Itself past, present and future simultaneously and has not to run to the end of conceivable Time.
Exceeding Space, It contains all formations in Itself coincidently
3 Prakriti, executive Nature as opposed to Purusha, which is the Soul governing, taking
cognizance of and enjoying the works of Prakriti. Shakti, the self-existent, self-cognitive,
self-effective Power of the Lord (Ishwara, Deva or Purusha), which expresses itself in the
workings of Prakriti. Maya, signifying originally in the Veda comprehensive and creative
knowledge, Wisdom that is from of old; afterwards taken in its second and derivative
sense, cunning, magic, Illusion. In this second significance it can really be appropriate
only to the workings of the lower Nature, apara¯ prakr.ti, which has put behind it the
Divine Wisdom and is absorbed in the experiences of the separative Ego. It is in the more
ancient sense that the word Maya is used in the Upanishads, where, indeed, it occurs
but rarely.
Isha Upanishad: Analysis
and has not to run to the end of conceivable Space. Exceeding
Causality, It contains freely in Itself all eventualities as well as
all potentialities without being bound by the apparent chain of
causality by which they are linked in the universe. Everything is
already realised by It as the Lord before it can be accomplished
by the separated Personalities in the movement.
What then is Its intention in the movement?
The movement is a rhythm, a harmony which That, as the
Universal Life, works out by figures of Itself in the terms of
conscious Being. It is a formula symbolically expressive of the
Unknowable, — so arranged that every level of consciousness
really represents something beyond itself, depth of depth, continent of continent. It is a play4 of the divine Consciousness
existing for its own satisfaction and adding nothing to That,
which is already complete. It is a fact of conscious being, justified
by its own existence, with no purpose ulterior to itself. The idea
of purpose, of a goal is born of the progressive self-unfolding by
the world of its own true nature to the individual Souls inhabiting its forms; for the Being is gradually self-revealed within its
own becomings, real Unity emerges out of the Multiplicity and
changes entirely the values of the latter to our consciousness.
This self-unfolding is governed by conditions determined by
the complexity of consciousness in its cosmic action.
For consciousness is not simple or homogeneous, it is septuple. That is to say, it constitutes itself into seven forms or grades
of conscious activity descending from pure Being to physical being. Their interplay creates the worlds, determines all activities,
constitutes all becomings.
4 This is the Vaishnava image of the Lila applied usually to the play of the Personal
Deity in the world, but equally applicable to the active impersonal Brahman.
Isha Upanishad: Part One
Brahman is always the continent of this play or this working.
Brahman self-extended in Space and Time is the universe.
In this extension Brahman represents Itself as formative
Nature, the universal Mother of things, who appears to us, first,
as Matter, called Prithivi, the Earth-Principle.
Brahman in Matter or physical being represents Itself as
the universal Life-Power, Matarishwan, which moves there as a
dynamic energy, Prana, and presides effectively over all arrangement and formation.
Universal Life establishes, involved in Matter, the septuple
consciousness; and the action of Prana, the dynamic energy, on
the Matrix of things evolves out of it its different forms and
serves as a basis for all their evolutions.
There are, then, seven constituents of Chit active in the universe.
We are habitually aware of three elements in our being,
Mind, Life and Body. These constitute for us a divided and
mutable existence which is in a condition of unstable harmony
and works by a strife of positive and negative forces between the
two poles of Birth and Death. For all life is a constant birth or be¯ of verses 12 – 14). All birth entails
coming (sambhava, sambhuti
a constant death or dissolution of that which becomes, in order
that it may change into a new becoming. Therefore this state of
existence is called Mrityu, Death, and described as a stage which
has to be passed through and transcended. (Verses 11, 14)
For this is not the whole of our being and, therefore, not our
pure being. We have, behind, a superconscious existence which
has also three constituents, Sat, Chit-Tapas and Ananda.
Sat is essence of our being, pure, infinite and undivided,
as opposed to this divisible being which founds itself on the
constant changeableness of physical substance. Sat is the divine
counterpart of physical substance.
Isha Upanishad: Analysis
Chit-Tapas is pure energy of Consciousness, free in its rest
or its action, sovereign in its will, as opposed to the hampered
dynamic energies of Prana which, feeding upon physical substances, are dependent on and limited by their sustenance.5 Tapas
is the divine counterpart of this lower nervous or vital energy.
Ananda is Beatitude, the bliss of pure conscious existence
and energy, as opposed to the life of the sensations and emotions
which are at the mercy of the outward touches of Life and
Matter and their positive and negative reactions, joy and grief,
pleasure and pain. Ananda is the divine counterpart of the lower
emotional and sensational being.
This higher existence, proper to the divine Sachchidananda,
is unified, self-existent, not confused by the figures of Birth and
Death. It is called, therefore, Amritam, Immortality, and offered
to us as the goal to be aimed at and the felicity to be enjoyed
when we have transcended the state of death. (Verses 11, 14,
17, 18)
The higher divine is linked to the lower mortal existence
by the causal Idea6 or supramental Knowledge-Will, Vijnana.
It is the causal Idea which, by supporting and secretly guiding
the confused activities of the Mind, Life and Body, ensures and
compels the right arrangement of the universe. It is called in the
Veda the Truth because it represents by direct vision the truth of
things both inclusive and independent of their appearances; the
Right or Law, because, containing in itself the effective power
of Chit, it works out all things according to their nature with a
perfect knowledge and prevision; the Vast, because it is of the
nature of an infinite cosmic Intelligence comprehensive of all
particular activities.
Vijnana, as the Truth, leads the divided consciousness back
5 Therefore physical substance is called in the Upanishads Annam, Food. In its origin,
however, the word meant simply being or substance.
6 Not the abstract mental idea, but the supramental Real-Idea, the Consciousness,
Force and Delight of the Being precipitated into a comprehensive and discriminative
awareness of all the truths and powers of its own existence, carrying in its self-knowledge
the will of self-manifestation, the power of all its potentialities and the power of all its
forms. It is power that acts and effectuates, as well as knowledge master of its own
Isha Upanishad: Part One
to the One. It also sees the truth of things in the multiplicity. Vijnana is the divine counterpart of the lower divided intelligence.
These seven powers of Chit are spoken of by the Vedic Rishis
as the Waters, they are imaged as currents flowing into or rising
out of the general sea of Consciousness in the human being.7
They are all coexistent in the universe eternally and inseparably, but capable of being involved and remanifested in each
other. They are actually involved in physical Nature and must
necessarily evolve out of it. They can be withdrawn into pure
infinite Being and can again be manifested out of it.
The infolding and unfolding of the One in the Many and the
Many in the One is therefore the law of the eternally recurrent
cosmic Cycles.
The Upanishad teaches us how to perceive Brahman in the
universe and in our self-existence.
We have to perceive Brahman comprehensively as both the
Stable and the Moving. We must see It in eternal and immutable
Spirit and in all the changing manifestations of universe and
We have to perceive all things in Space and Time, the far
and the near, the immemorial Past, the immediate Present, the
infinite Future with all their contents and happenings as the One
We have to perceive Brahman as that which exceeds, contains and supports all individual things as well as all universe,
transcendentally of Time and Space and Causality. We have to
perceive It also as that which lives in and possesses the universe
and all it contains.
This is the transcendental, universal and individual Brahman, Lord, Continent and Indwelling Spirit, which is the object
of all knowledge. Its realisation is the condition of perfection
and the way of Immortality.
7 Hrdya samudra, Ocean of the Heart. R.V. IV. 58. 5.
Verses 6 – 7*
Brahman is, subjectively, Atman, the Self or immutable existence
of all that is in the universe. Everything that changes in us, mind,
life, body, character, temperament, action, is not our real and
unchanging self, but becomings of the Self in the movement,
In Nature, therefore, all things that exist, animate or inanimate, are becomings of the one Self of all. All these different
creatures are one indivisible existence. This is the truth each
being has to realise.
When this unity has been realised by the individual in every
part of his being, he becomes perfect, pure, liberated from ego
and the dualities, possessed of the entire divine felicity.
Atman, our true self, is Brahman; it is pure indivisible Being, selfluminous, self-concentrated in consciousness, self-concentrated
in force, self-delighted. Its existence is light and bliss. It is timeless, spaceless and free.
* 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 the perfect knowledge, how shall he be deluded, whence shall he have grief
who sees everywhere oneness?
Isha Upanishad: Part One
Atman represents itself to the consciousness of the creature in
three states, dependent on the relations between Purusha and
Prakriti, the Soul and Nature. These three states are Akshara,
unmoving or immutable; Kshara, moving or mutable; and Para
or Uttama, Supreme or Highest.
Kshara Purusha is the Self reflecting the changes and movements of Nature, participating in them, immersed in the consciousness of the movement and seeming in it to be born and
die, increase and diminish, progress and change. Atman, as the
Kshara, enjoys change and division and duality; controls secretly
its own changes but seems to be controlled by them; enjoys the
oppositions of pleasure and pain, good and bad, but appears to
be their victim; possesses and upholds the action of Nature, by
which it seems to be created. For, always and inalienably, the
Self is Ishwara, the Lord.
Akshara Purusha is the Self standing back from the changes
and movements of Nature, calm, pure, impartial, indifferent,
watching them and not participating, above them as on a summit, not immersed in these Waters. This calm Self is the sky that
never moves and changes looking down upon the waters that are
never at rest. The Akshara is the hidden freedom of the Kshara.
Para Purusha or Purushottama is the Self containing and
enjoying both the stillness and the movement, but conditioned
and limited by neither of them. It is the Lord, Brahman, the All,
the Indefinable and Unknowable.
It is this supreme Self that has to be realised in both the
unmoving and the mutable.
Atman, the Self, represents itself differently in the sevenfold
movement of Nature according to the dominant principle of
the consciousness in the individual being.
1 Gita XV. 16, 17. See also XIII passim.
2 Taittiriya Upanishad II. 1 – 6.
Isha Upanishad: Analysis
In the physical consciousness Atman becomes the material
being, annamaya purus.a.
In the vital or nervous consciousness Atman becomes the
¯ . amaya purus.a.
vital or dynamic being, pran
In the mental consciousness Atman becomes the mental
being, manomaya purus.a.
In the supra-intellectual consciousness, dominated by the
Truth or causal Idea (called in Veda Satyam, Ritam, Brihat, the
True, the Right, the Vast), Atman becomes the ideal being or
great Soul, vijn˜ anamaya
purus.a or mahat atman.
In the consciousness proper to the universal Beatitude,
Atman becomes the all-blissful being or all-enjoying and all¯
productive Soul, anandamaya
In the consciousness proper to the infinite divine selfawareness which is also the infinite all-effective Will (ChitTapas), Atman is the all-conscious Soul that is source and lord
of the universe, caitanya purus.a.
In the consciousness proper to the state of pure divine
existence Atman is sat purus.a, the pure divine Self.
Man, being one in his true Self with the Lord who inhabits
all forms, can live in any of these states of the Self in the world
and partake of its experiences. He can be anything he wills from
the material to the all-blissful being. Through the Anandamaya
he can enter into the Chaitanya and Sat Purusha.
Sachchidananda is the manifestation of the higher Purusha; its
nature of infinite being, consciousness, power and bliss is the
higher Nature, para¯ prakr.ti. Mind, life and body are the lower
nature, apara¯ prakr.ti.
The state of Sachchidananda is the higher half of universal
existence, parardha,
the nature of which is Immortality, Amritam. The state of mental existence in Matter is the lower half,
3 The mahat atman
or Vast Self is frequently referred to in the Upanishads. It is also
¯ a,
¯ the Large.
called bhum
Isha Upanishad: Part One
the nature of which is death, Mrityu.
Mind and life in the body are in the state of Death because by Ignorance they fail to realise Sachchidananda. Realising
perfectly Sachchidananda, they can convert themselves, Mind
into the nature of the Truth, Vijnana, Life into the nature of
Chaitanya, Body into the nature of Sat, that is, into the pure
When this cannot be done perfectly in the body, the soul
realises its true state in other forms of existence or worlds, the
“sunlit” worlds and states of felicity, and returns upon material
existence to complete its evolution in the body.
A progressively perfect realisation in the body is the aim of
human evolution.
It is also possible for the soul to withdraw for an indefinable
period into the pure state of Sachchidananda.
The realisation of the Self as Sachchidananda is the aim of
human existence.
Sachchidananda is always the pure state of Atman; it may either
remain self-contained as if apart from the universe or overlook,
embrace and possess it as the Lord.
In fact, it does both simultaneously. (Verse 8)
The Lord pervades the universe as the Virat Purusha, the
Cosmic Soul (paribhu¯ of the eighth verse, the One who becomes
everywhere); He enters into each object in the movement, to
the Knowledge as Brahman supporting individual consciousness
and individual form, to the Ignorance as an individualised and
limited being. He manifests as the Jivatman or individual self in
the living creature.
From the standpoint of our lower state in the kingdom of
death and limitation Atman is Sachchidananda, supra-mental,
4 I have collected under this and the preceding headings the principal ideas of the
Upanishads with regard to the Self, although not expressly mentioned or alluded to in
our text, because they are indispensable to an understanding of the complete philosophy
of these Scriptures and to the relations of the thought which is developed in the Isha.
Isha Upanishad: Analysis
but reflected in the mind. If the mind is pure, bright and still,
there is the right reflection; if it is unpurified, troubled and obscured, the reflection is distorted and subjected to the crooked
action of the Ignorance.
According to the state of the reflecting mind we may have
either purity of self-knowledge or an obscuration and distortion
of knowledge in the dualities of truth and error; a pure activity
of unegoistic Will or an obscuration and deflection of Will in the
dualities of right and wrong action, sin and virtue; a pure state
and unmixed play of beatitude or an obscuration and perversion
of it in the dualities of right and wrong enjoyment, pleasure and
pain, joy and grief.
It is the mental ego-sense that creates this distortion by
division and limitation of the Self. The limitation is brought
about through the Kshara Purusha identifying itself with the
changeable formations of Nature in the separate body, the individual life and the egoistic mind, to the exclusion of the sense of
unity with all existence and with all existences.
This exclusion is a fixed habit of the understanding due to
our past evolution in the movement, not an ineffugable law of
human consciousness. Its diminution and final disappearance
are the condition of self-realisation.
The beginning of wisdom, perfection and beatitude is the
vision of the One.
The first movement of self-realisation is the sense of unity with
other existences in the universe. Its early or crude form is the
attempt to understand or sympathise with others, the tendency
of a widening love or compassion or fellow-feeling for others,
the impulsion of work for the sake of others.
The oneness so realised is a pluralistic unity, the drawing
together of similar units resulting in a collectivity or solidarity
Isha Upanishad: Part One
rather than in real oneness. The Many remain to the consciousness as the real existences; the One is only their result.
Real knowledge begins with the perception of essential oneness, — one Matter, one Life, one Mind, one Soul playing in
many forms.
When this Soul of things is seen to be Sachchidananda,
then knowledge is perfected. For we see Matter to be only a
play of Life, Life a play of Mind energising itself in substance,
Mind a play of Truth or causal Idea representing truth of being
variously in all possible mental forms, Truth a play of Sachchidananda, Sachchidananda the self-manifestation of a supreme
Unknowable, Para-Brahman or Para-Purusha.
We perceive the soul in all bodies to be this one Self or
Sachchidananda multiplying itself in individual consciousness.
We see also all minds, lives, bodies to be active formations of
the same existence in the extended being of the Self.
This is the vision of all existences in the Self and of the Self in
all existences which is the foundation of perfect internal liberty
and perfect joy and peace.
For by this vision, in proportion as it increases in intensity
and completeness, there disappears from the individual mental¯ that is to say, all repulsion, shrinking, dislike, fear,
ity all jugupsa,
hatred and other perversions of feeling which arise from division
and personal opposition to other beings or to the objectivities
that surround us. Perfect equality5 of soul is established.
Vision is not sufficient; one must become what inwardly one
sees. The whole inner life must be changed so as to represent
perfectly in all parts of the being what is understood by the
intellect and seen by the inner perception.
5 The state described in the Gita as samatva. Jugupsa¯ is the feeling of repulsion caused
by the sense of a want of harmony between one’s own limited self-formation and the
contacts of the external with a consequent recoil of grief, fear, hatred, discomfort,
suffering. It is the opposite of attraction which is the source of desire and attachment.
Repulsion and attraction removed, we have samatva.
Isha Upanishad: Analysis
In the individual soul extending itself to the All by the vision
of unity (ekatvam anupa´syatah., seeing everywhere oneness), arranging its thoughts, emotions and sensations according to the
perfect knowledge of the right relation of things which comes by
the realisation of the Truth (vijanatah
. , having the perfect knowledge), there must be repeated the divine act of consciousness by
which the one Being, eternally self-existent, manifests in itself
¯ . i bhut
¯ ani
¯ atmaiva
the multiplicity of the world (sarvan
the Self-Being became all Becomings).
That is to say, the human or egoistic view is that of a world of
innumerable separate creatures each self-existent and different
from the others, each trying to get its utmost possible profit
out of the others and the world, but the divine view, the way
in which God sees the world, is Himself, as the sole Being, living in innumerable existences that are Himself, supporting all,
helping all impartially, working out to a divine fulfilment and
under terms fixed from the beginning, from years sempiternal,
a great progressive harmony of Becoming whose last term is
Sachchidananda or Immortality. This is the view-point of the
Self as Lord inhabiting the whole movement. The individual
soul has to change the human or egoistic for the divine, supreme
and universal view and live in that realisation.
It is necessary, therefore, to have the knowledge of the transcendent Self, the sole unity, in the equation so’ham, I am He,
and in that knowledge to extend one’s conscious existence so as
to embrace the whole Multiplicity.
This is the double or synthetic ideal of the Isha Upanishad;
to embrace simultaneously Vidya and Avidya, the One and the
Many; to exist in the world, but change the terms of the Death
into the terms of the Immortality; to have the freedom and peace
of the Non-Birth simultaneously with the activity of the Birth.
(Verses 9 – 14)
All parts of the lower being must consent to this realisation;
to perceive with the intellect is not enough. The heart must consent in a universal love and delight, the sense-mind in a sensation
of God and self everywhere, the life in the comprehension of all
aims and energies in the world as part of its own being.
Isha Upanishad: Part One
This realisation is the perfect and complete Beatitude, embracing
action, but delivered from sorrow and self-delusion.
There is no possibility of self-delusion (moha); for the soul,
having attained to the perception of the Unknowable behind all
existence, is no longer attached to the Becoming and no longer
attributes an absolute value to any particularity in the universe,
as if that were an object in itself and desirable in itself. All
is enjoyable and has a value as the manifestation of the Self
and for the sake of the Self which is manifested in it, but none
for its own.6 Desire and illusion are removed; illusion is replaced by knowledge, desire by the active beatitude of universal
There is no possibility of sorrow; for all is seen as Sachchidananda and therefore in the terms of the infinite conscious
existence, the infinite will, the infinite felicity. Even pain and grief
are seen to be perverse terms of Ananda, and that Ananda which
they veil here and for which they prepare the lower existence
(for all suffering in the evolution is a preparation of strength
and bliss) is already seized, known and enjoyed by the soul thus
liberated and perfected. For it possesses the eternal Reality of
which they are the appearances.
Thus it is possible, by the realisation of the unity of God
and the world (¯ıs´ and jagat¯ı ) in the complete knowledge of the
Brahman, to renounce desire and illusion through the ascent to
the pure Self and the Non-Becoming and yet to enjoy by means
of all things in the manifestation God in the universe through a
free and illuminated self-identification with Sachchidananda in
all existences.
We have, therefore, in the second movement the explanation of
the first verse of the Upanishad. The first line, asserting that all
6 Brihadaranyaka Upanishad.
Isha Upanishad: Analysis
souls are the one Lord inhabiting every object in the universe
and that every object is universe in universe, movement in the
general movement, has been explained in the terms of complete
oneness by the Brahman, transcendental and universal even in
the individual, One in the Many, Many in the One, Stable and
Motional, exceeding and reconciling all opposites. The second
line, fixing as the rule of divine life universal renunciation of
desire as the condition of universal enjoyment in the spirit, has
been explained by the state of self-realisation, the realisation
of the free and transcendent Self as one’s own true being, of
that Self as Sachchidananda and of the universe seen as the
Becoming of Sachchidananda and possessed in the terms of the
right knowledge and no longer in the terms of the Ignorance
which is the cause of all attraction and repulsion, self-delusion
and sorrow.
The Lord
Verse 8*
In its third movement the Upanishad takes up the justification
of works already stated in general terms in its second verse and
founds it more precisely upon the conception of Brahman or
the Self as the Lord, — Ish, Ishwara, Para Purusha, Sa (He) —
who is the cause of personality and governs by His law of works
the rhythm of the Movement and the process of the worlds that
He conceives and realises throughout eternal Time in His own
It is an error to conceive that the Upanishads teach the true
existence only of an impersonal and actionless Brahman, an
impersonal God without power or qualities. They declare rather
an Unknowable that manifests itself to us in a double aspect
of Personality and Impersonality. When they wish to speak of
this Unknowable in the most comprehensive and general way,
they use the neuter and call It Tat, That; but this neuter does
not exclude the aspect of universal and transcendent Personality
acting and governing the world (cf. Kena Upanishad III). Still,
when they intend to make prominent the latter idea they more
often prefer to use the masculine Sa, He, or else they employ the
* 8. It is He that has gone abroad — That which is bright, bodiless, without scar of
imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, the One
who becomes everywhere, the Self-existent has ordered objects perfectly according to
their nature from years sempiternal.
Isha Upanishad: Analysis
term Deva, God or the Divine, or Purusha, the conscious Soul,
of whom Prakriti or Maya is the executive Puissance, the Shakti.
The Isha Upanishad, having declared the Brahman as the
sole reality manifesting itself in many aspects and forms, having
presented this Brahman subjectively as the Self, the one Being of
whom all existences are Becomings, and as that which we have to
realise in ourselves and in all things and beyond all things, now
proceeds to assert the same Brahman more objectively as the
Lord, the Purusha who both contains and inhabits the universe.
It is He that went abroad. This Brahman, this Self is identical
with the Lord, the Ish, with whose name the Upanishad opens,
the Inhabitant of all forms: and, as we shall find, identical with
the universal Purusha of the 16th verse, — “The Purusha there
and there, He am I.” It is He who has become all things and
beings, — a conscious Being, the sole Existent and Self-existent,
who is Master and Enjoyer of all He becomes. And the Upanishad proceeds to formulate the nature and manner, the general
law of that becoming of God which we call the world. For on
this conception depends the Vedic idea of the two poles of death
and immortality, the reason for the existence of Avidya, the
Ignorance, and the justification of works in the world.
The Vedantic idea of God, “He”, Deva or Ishwara, must not be
confused with the ordinary notions attached to the conception of
a Personal God. Personality is generally conceived as identical
with individuality and the vulgar idea of a Personal God is a
magnified individual like man in His nature but yet different,
greater, more vast and all-overpowering. Vedanta admits the
human manifestation of Brahman in man and to man, but does
not admit that this is the real nature of the Ishwara.
God is Sachchidananda. He manifests Himself as infinite
existence of which the essentiality is consciousness, of which
Isha Upanishad: Part One
again the essentiality is bliss, is self-delight. Delight cognizing
variety of itself, seeking its own variety, as it were, becomes the
universe. But these are abstract terms; abstract ideas in themselves cannot produce concrete realities. They are impersonal
states; impersonal states cannot in themselves produce personal
This becomes still clearer if we consider the manifestation of
Sachchidananda. In that manifestation Delight translates itself
into Love; Consciousness translates itself into double terms, conceptive Knowledge, executive Force; Existence translates itself
into Being, that is to say, into Person and Substance. But Love is
incomplete without a Lover and an object of Love, Knowledge
without a Knower and an object of Knowledge, Force without a
Worker and a Work, Substance without a Person cognizing and
constituting it.
This is because the original terms also are not really impersonal abstractions. In delight of Brahman there is an Enjoyer of
delight, in consciousness of Brahman a Conscient, in existence
of Brahman an Existent; but the object of Brahman’s delight and
consciousness and the term and stuff of Its existence are Itself. In
the divine Being Knowledge, the Knower and the Known and,
therefore, necessarily also Delight, the Enjoyer and the Enjoyed
are one.
This Self-Awareness and Self-Delight of Brahman has two
modes of its Force of consciousness, its Prakriti or Maya, —
intensive in self-absorption, diffusive in self-extension. The intensive mode is proper to the pure and silent Brahman; the
diffusive to the active Brahman. It is the diffusion of the Selfexistent in the term and stuff of His own existence that we call
the world, the becoming or the perpetual movement (bhuvanam,
jagat). It is Brahman that becomes; what He becomes is also the
Brahman. The object of Love is the self of the Lover; the work
is the self-figuration of the Worker; Universe is body and action
of the Lord.
When, therefore, we consider the abstract and impersonal
aspect of the infinite existence, we say, “That”; when we consider
the Existent self-aware and self-blissful, we say, “He”. Neither
Isha Upanishad: Analysis
conception is entirely complete. Brahman itself is the Unknowable beyond all conceptions of Personality and Impersonality.
We may call it “That” to show that we exile from our affirmation
all term and definition. We may equally call it “He”, provided
we speak with the same intention of rigorous exclusion. “Tat”
and “Sa” are always the same, One that escapes definition.
In the universe there is a constant relation of Oneness and
Multiplicity. This expresses itself as the universal Personality and
the many Persons, and both between the One and the Many and
among the Many themselves there is the possibility of an infinite
variety of relations. These relations are determined by the play
of the divine existence, the Lord, entering into His manifested
habitations. They exist at first as conscious relations between
individual souls; they are then taken up by them and used as
a means of entering into conscious relation with the One. It is
this entering into various relations with the One which is the
object and function of Religion. All religions are justified by this
essential necessity; all express one Truth in various ways and
move by various paths to one goal.
The Divine Personality reveals Himself in various forms and
names to the individual soul. These forms and names are in a
sense created in the human consciousness; in another they are
eternal symbols revealed by the Divine who thus concretises
Himself in mind-form to the multiple consciousness and aids it
in its return to its own Unity.1
It is He that has extended Himself in the relative consciousness
whose totality of finite and changeable circumstances dependent
on an equal, immutable and eternal Infinity is what we call the
Universe. Sa paryagat.
In this extension we have, therefore, two aspects, one of pure
infinite relationless immutability, another of a totality of objects
1 It would be an error to suppose that these conceptions are in their essence later
developments of philosophical Hinduism. The conception of the many forms and names
of the One is as old as the Rig Veda.
Isha Upanishad: Part One
in Time and Space working out their relations through causality.
Both are different and mutually complementary expressions of
the same unknowable “He”.
To express the infinite Immutability the Upanishad uses
a series of neuter adjectives, “Bright, bodiless, without scar,
without sinews, pure, unpierced by evil.” To express the same
Absolute as cause, continent and governing Inhabitant of the
totality of objects and of each object in the totality (jagatya¯ m
jagat) it uses four masculine epithets, “The Seer, the Thinker,
the One who becomes everywhere, the Self-existent” or “the
The Immutable is the still and secret foundation of the play
and the movement, extended equally, impartially in all things,
˙ brahma,2 lending its support to all without choice or
active participation. Secure and free in His eternal immutability the Lord projects Himself into the play and the movement,
becoming there in His self-existence all that the Seer in Him visu¯.
alises and the Thinker in Him conceives. Kavir man¯ıs.ı¯ paribhuh
¯ ..
The pure immutability of the Lord is “bright”. It is a luminosity
of pure concentrated Self-awareness, not broken by refractions,
not breaking out into colour and form. It is the pure selfknowledge of the Purusha, the conscious Soul, with his Power,
his executive Force contained and inactive.
It is “bodiless”, — without form, indivisible and without
appearance of division. It is one equal Purusha in all things,
not divided by the divisions of Space and Time, — a pure selfconscious Absolute.
It is without scar, that is, without defect, break or imperfection. It is untouched and unaffected by the mutabilities. It
supports their clash of relations, their play of more and less,
of increase and diminution, of irruption and interpenetration.
2 “The equal Brahman.” — Gita.
Isha Upanishad: Analysis
For Itself is without action, acalah. sanatanah
. , “motionless,
It is without sinews. The reason for Its being without scar is
that It does not put out Power, does not dispense Force in multiple channels, does not lose it here, increase it there, replenish
its loss or seek by love or by violence its complementary or its
food. It is without nerves of force; It does not pour itself out in
the energies of the Pranic dynamism, of Life, of Matarishwan.
It is pure, unpierced by evil. What we call sin or evil, is
merely excess and defect, wrong placement, inharmonious action and reaction. By its equality, by its inaction even while it
supports all action, the conscious Soul retains its eternal freedom
and eternal purity. For it is unmodified; It watches as the Sakshi,
the witness, the modifications effected by Prakriti, but does not
partake of them, does not get clogged with them, receives not
their impression. Na lipyate.
What is the relation of the active Brahman and of the human
soul to this pure Inactive? They too are That. Action does not
change the nature of the Self, but only the nature of the diverse
forms. The Self is always pure, blissful, perfect, whether inactive
or participating in action.
The Self is all things and exceeds them. It exceeds always
that in which the mind is engrossed, that which it takes in a particular time and space as a figure of itself. The boundless whole
is always perfect. The totality of things is a complete harmony
without wound or flaw. The view-point of the part taken for
a whole, in other words the Ignorance, is the broken reflection
which creates the consciousness of limitation, incompleteness
and discord. We shall see that this Ignorance has a use in the
play of the Brahman; but in itself it appears at first to be only a
parent of evil.
Ignorance is a veil that separates the mind, body and life
3 Gita II. 24.
Isha Upanishad: Part One
from their source and reality, Sachchidananda. Thus obscured
the mind feels itself pierced by the evil that Ignorance creates. But
the Active Brahman is always Sachchidananda using for its selfbecoming the forms of mind, body and life. All their experiences
are therefore seen by It in the terms of Sachchidananda. It is not
pierced by the evil. For It also is the One and sees everywhere
Oneness. It is not mastered by the Ignorance that It uses as a
minor term of its conception.
The human soul is one with the Lord; it also is in its completeness Sachchidananda using Ignorance as the minor term of
its being. But it has projected its conceptions into this minor
term and established there in limited mind its centre of vision,
its view-point. It assumes to itself the incompleteness and the
resultant sense of want, discord, desire, suffering. The Real Man
behind is not affected by all this confusion; but the apparent or
exterior Man is affected. To recover its freedom it must recover
its completeness; it must identify itself with the divine Inhabitant within, its true and complete self. It can then, like the
Lord, conduct the action of Prakriti without undergoing the
false impression of identification with the results of its action. It
is this idea on which the Upanishad bases the assertion, “Action
cleaveth not to a man.”
To this end it must recover the silent Brahman within. The
Lord possesses always His double term and conducts the action
of the universe, extended in it, but not attached to or limited by
His works. The human soul, entangled in mind, is obscured in
vision by the rushing stream of Prakriti’s works and fancies itself
to be a part of that stream and swept in its currents and in its
eddies. It has to go back in its self-existence to the silent Purusha
even while participating in its self-becoming in the movement of
Prakriti. It becomes, then, not only like the silent Purusha, the
witness and upholder, but also the Lord and the free enjoyer
of Prakriti and her works. An absolute calm and passivity, purity and equality within, a sovereign and inexhaustible activity
without is the nature of Brahman as we see it manifested in the
There is therefore no farther objection to works. On
Isha Upanishad: Analysis
the contrary, works are justified by the participation or selfidentification of the soul with the Lord in His double aspect of
passivity and activity. Tranquillity for the Soul, activity for the
energy, is the balance of the divine rhythm in man.
¯ is the becoming of the Lord in
The totality of objects (arthan)
the extension of His own being. Its principle is double. There
is consciousness; there is Being. Consciousness dwells in energy
(tapas) upon its self-being to produce Idea of itself (vijn˜ ana)
form and action inevitably corresponding to the Idea. This is the
original Indian conception of creation, self-production or projection into form (sr.s.t.i, prasava). Being uses its self-awareness to
evolve infinite forms of itself governed by the expansion of the
innate Idea in the form. This is the original Indian conception of
evolution, prominent in certain philosophies such as the Sankhya
¯ vivarta). It is the same phenomenon diversely
In the idea of some thinkers the world is a purely subjective
evolution (vivarta), not real as objective fact; in the idea of others
it is an objective fact, a real modification (parin.ama),
but one
which makes no difference to the essence of Being. Both notions
claim to derive from the Upanishads as their authority, and their
opposition comes in fact by the separation of what in the ancient
Vedanta was viewed as one, — as we see in this passage.
Brahman is His own subject and His own object, whether
in His pure self-existence or in His varied self-becoming. He is
the object of His own self-awareness; He is the Knower of His
own self-being. The two aspects are inseparable, even though
they seem to disappear into each other and emerge again from
each other. All appearance of pure subjectivity holds itself as
an object implicit in its very subjectivity; all appearance of pure
objectivity holds itself as subject implicit in its very objectivity.
All objective existence is the Self-existent, the Self-becoming,
“Swayambhu”, becoming by the force of the Idea within it. The
Idea is, self-contained, the Fact that it becomes. For Swayambhu
Isha Upanishad: Part One
sees or comprehends Himself in the essence of the Fact as
“Kavi”, thinks Himself out in the evolution of its possibilities
as “Manishi”, becomes form of Himself in the movement in
Space and Time as “Paribhu”. These three are one operation
appearing as successive in the relative, temporal and spatial
It follows that every object holds in itself the law of its own
¯ svat¯ıbhyah. samabhyah
being eternally, s´ a´
. , from years sempiternal, in perpetual Time. All relations in the totality of objects are
thus determined by their Inhabitant, the Self-existent, the Selfbecoming, and stand contained in the nature of things by the
omnipresence of the One, the Lord, by His self-vision which
is their inherent subjective Truth, by His self-becoming which,
against a background of boundless possibilities, is the Law of
their inevitable evolution in the objective Fact.
¯ a¯
Therefore all things are arranged by Him perfectly, yath
tathyatah., as they should be in their nature. There is an imperative harmony in the All, which governs the apparent discords
of individualisation. That discord would be real and operate in
eternal chaos, if there were only a mass of individual forms and
forces, if each form and force did not contain in itself and were
not in its reality the self-existent All, the Lord.
The Lord appears to us in the relative notion of the process of
things first as Kavi, the Wise, the Seer. The Kavi sees the Truth
in itself, the truth in its becoming, in its essence, possibilities,
actuality. He contains all that in the Idea, the Vijnana, called
the Truth and Law, Satyam Ritam. He contains it comprehensively, not piecemeal; the Truth and Law of things is the Brihat,
the Large. Viewed by itself, the realm of Vijnana would seem
a realm of predetermination, of concentration, of compelling
seed-state. But it is a determination not in previous Time, but in
perpetual Time; a Fate compelled by the Soul, not compelling it,
compelling rather the action and result, present in the expansion
of the movement as well as in the concentration of the Idea.
Isha Upanishad: Analysis
Therefore the truth of the Soul is freedom and mastery, not
subjection and bondage. Purusha commands Prakriti, Prakriti
does not compel Purusha. Na karma lipyate nare.
The Manishi takes his stand in the possibilities. He has
behind him the freedom of the Infinite and brings it in as a
background for the determination of the finite. Therefore every
action in the world seems to emerge from a balancing and clashing of various possibilities. None of these, however, are effective
in the determination except by their secret consonance with the
Law of that which has to become. The Kavi is in the Manishi
and upholds him in his working. But viewed by itself the realm
of the Manishi would seem to be a state of plasticity, of freewill, of the interaction of forces, but of a free-will in thought
which is met by a fate in things.
For the action of the Manishi is meant to eventuate in the
becoming of the Paribhu. The Paribhu, called also Virat, extends
Himself in the realm of eventualities. He fulfils what is contained
in the Truth, what works out in the possibilities reflected by the
mind, what appears to us as the fact objectively realised. The
realm of Virat would seem, if taken separately, to be that of a
Law and Predetermination which compels all things that evolve
in that realm, — the iron chain of Karma, the rule of mechanical
necessity, the despotism of an inexplicable Law.
But the becoming of Virat is always the becoming of the self¯ . svayambhuh
¯ . . Therefore to realise the
existent Lord, — paribhuh
truth of that becoming we have to go back and re-embrace all
that stands behind; — we have to return to the full truth of the
free and infinite Sachchidananda.
This is the truth of things as seen from above and from the
Unity. It is the divine standpoint; but we have to take account of
the human standpoint which starts from below, proceeds from
the Ignorance, and perceives these principles successively, not
comprehensively, as separate states of consciousness. Humanity
is that which returns in experience to Sachchidananda, and it
must begin from below, in Avidya, with the mind embodied in
Matter, the Thinker imprisoned and emerging from the objective
Fact. This imprisoned Thinker is Man, the “Manu”.
Isha Upanishad: Part One
He has to start from death and division and arrive at unity
and immortality. He has to realise the universal in the individual and the Absolute in the relative. He is Brahman growing
self-conscious in the objective multiplicity. He is the ego in the
cosmos vindicating himself as the All and the Transcendent.
Knowledge and Ignorance
Verses 9 – 11*
All manifestation proceeds by the two terms, Vidya and Avidya,
the consciousness of Unity and the consciousness of Multiplicity. They are the two aspects of the Maya, the formative
self-conception of the Eternal.
Unity is the eternal and fundamental fact, without which
all multiplicity would be unreal and an impossible illusion. The
consciousness of Unity is therefore called Vidya, the Knowledge.
Multiplicity is the play or varied self-expansion of the One,
shifting in its terms, divisible in its view of itself, by force of
which the One occupies many centres of consciousness, inhabits
many formations of energy in the universal Movement. Multiplicity is implicit or explicit in unity. Without it the Unity would
be either a void of non-existence or a powerless, sterile limitation
to the state of indiscriminate self-absorption or of blank repose.
But the consciousness of multiplicity separated from the true
knowledge in the many of their own essential oneness, — the
* 9. Into a blind darkness they enter who follow after the Ignorance, they as if into a
greater darkness who devote themselves to the Knowledge alone.
10. Other, verily, it is said, is that which comes by the Knowledge, other that which
comes by the Ignorance; this is the lore we have received from the wise who revealed
That to our understanding.
11. He who knows That as both in one, the Knowledge and the Ignorance, by
the Ignorance crosses beyond death and by the Knowledge enjoys Immortality.
Isha Upanishad: Part One
view-point of the separate ego identifying itself with the divided
form and the limited action, — is a state of error and delusion. In
man this is the form taken by the consciousness of multiplicity.
Therefore it is given the name of Avidya, the Ignorance.
Brahman, the Lord, is one and all-blissful, but free from
limitation by His unity; all-powerful, He is able to conceive
Himself from multiple centres in multiple forms from which
and upon which flow multiple currents of energy, seen by us
as actions or play of forces. When He is thus multiple, He is
not bound by His multiplicity, but amid all variations dwells
eternally in His own oneness. He is Lord of Vidya and Avidya.
They are the two sides of His self-conception (Maya), the twin
powers of His Energy (Chit-Shakti).
Brahman, exceeding as well as dwelling in the play of His
Maya, is Ish, lord of it and free. Man, dwelling in the play,
is Anish, not lord, not free, subject to Avidya. But this subjection is itself a play of the Ignorance, unreal in essential fact
real only in practical relation (vyavahara),
in the
working out of the actions of the divine Energy, the Chit-Shakti.
To get back to the essential fact of his freedom he must recover
the sense of Oneness, the consciousness of Brahman, of the Lord,
realise his oneness in Brahman and with the Lord. Recovering his
freedom, realising his oneness with all existences as becomings
of the One Being who is always himself (so’ham asmi, He am
I), he is able to carry out divine actions in the world, no longer
subject to the Ignorance, because free in the Knowledge.
The perfection of man, therefore, is the full manifestation of
the Divine in the individual through the supreme accord between
Vidya and Avidya. Multiplicity must become conscious of its
oneness, Oneness embrace its multiplicity.
The purpose of the Lord in the world cannot be fulfilled by
following Vidya alone or Avidya alone.
Those who are devoted entirely to the principle of multiplicity and division and take their orientation away from oneness
Isha Upanishad: Analysis
enter into a blind darkness of Ignorance. For this tendency is
one of increasing contraction and limitation, disaggregation of
the gains of knowledge and greater and greater subjection to the
mechanical necessities of Prakriti and finally to her separative
and self-destructive forces. To turn away from the progression
towards Oneness is to turn away from existence and from light.
Those who are devoted entirely to the principle of indiscriminate Unity and seek to put away from them the integrality
of the Brahman, also put away from them knowledge and completeness and enter as if into a greater darkness. They enter
into some special state and accept it for the whole, mistaking
exclusion in consciousness for transcendence in consciousness.
They ignore by choice of knowledge, as the others are ignorant
by compulsion of error. Knowing all to transcend all is the right
path of Vidya.
Although a higher state than the other, this supreme Night
is termed a greater darkness, because the lower is one of chaos
from which reconstitution is always possible, the higher is a
conception of Void or Asat, an attachment to non-existence of
Self from which it is more difficult to return to fulfilment of Self.
Pursued with a less entire attachment the paths of Vidya and
Avidya have each their legitimate gains for the human soul, but
neither of these are the full and perfect thing undertaken by the
individual in the manifestation.
By Vidya one may attain to the state of the silent Brahman
or the Akshara Purusha regarding the universe without actively
participating in it or to His self-absorbed state of Chit in Sat
from which the universe proceeds and towards which it returns.
Both these states are conditions of serenity, plenitude, freedom
from the confusions and sufferings of the world.
But the highest goal of man is neither fulfilment in the movement as a separate individual nor in the Silence separated from
the movement, but in the Uttama Purusha, the Lord, He who
went abroad and upholds in Himself both the Kshara and the
Isha Upanishad: Part One
Akshara as modes of His being. The self of man, the Jivatman,
is here in order to realise in the individual and for the universe
that one highest Self of all. The ego created by Avidya is a
necessary mechanism for affirming individuality in the universal
as a starting-point for this supreme achievement.
By Avidya one may attain to a sort of fullness of power,
joy, world-knowledge, largeness of being, which is that of the
Titans or of the Gods, of Indra, of Prajapati. This is gained
in the path of self-enlargement by an ample acceptance of the
multiplicity in all its possibilities and a constant enrichment of
the individual by all the materials that the universe can pour
into him. But this also is not the goal of man; for though it
brings transcendence of the ordinary human limits, it does not
bring the divine transcendence of the universe in the Lord of
the universe. One transcends confusion of Ignorance, but not
limitation of Knowledge, — transcends death of the body, but
not limitation of being, — transcends subjection to sorrow, but
not subjection to joy, — transcends the lower Prakriti, but not
the higher. To gain the real freedom and the perfect Immortality
one would have to descend again to all that had been rejected
and make the right use of death, sorrow and ignorance.
The real knowledge is that which perceives Brahman in His
integrality and does not follow eagerly after one consciousness rather than another, is no more attached to Vidya than
to Avidya. This was the knowledge of the ancient sages who
were dh¯ıra, steadfast in the gaze of their thought, not drawn
away from the completeness of knowledge by one light or by
another and whose perception of Brahman was consequently
entire and comprehensive and their teaching founded on that
perception equally entire and comprehensive (vicacaks.ire). It is
the knowledge handed down from these Ancients that is being
set forth in the Upanishad.
Brahman embraces in His manifestation both Vidya and Avidya
and if they are both present in the manifestation, it is because
Isha Upanishad: Analysis
they are both necessary to its existence and its accomplishment.
Avidya subsists because Vidya supports and embraces it; Vidya
depends upon Avidya for the preparation and the advance of
the soul towards the great Unity. Neither could exist without
the other; for if either were abolished, they would both pass
away into something which would be neither the one nor the
other, something inconceivable and ineffable beyond all manifestation.
In the worst Ignorance there is some point of the knowledge
which constitutes that form of Ignorance and some support of
Unity which prevents it in its most extreme division, limitation,
obscurity from ceasing to exist by dissolving into nothingness.
The destiny of the Ignorance is not that it should be dissolved
out of existence, but that its elements should be enlightened,
united, that which they strive to express delivered, fulfilled and
in the fulfilment transmuted and transfigured.
In the uttermost unity of which knowledge is capable the
contents of the Multiplicity are inherent and implicit and can
any moment be released into activity. The office of Vidya is
not to destroy Avidya as a thing that ought never to have been
manifested but to draw it continually towards itself, supporting
it the while and helping it to deliver itself progressively from that
character of Ignorance, of the oblivion of its essential Oneness,
which gives it its name.
Avidya fulfilled by turning more and more to Vidya enables
the individual and the universal to become what the Lord is
in Himself, conscious of His manifestation, conscious of His
non-manifestation, free in birth, free in non-birth.
Man represents the point at which the multiplicity in the universe becomes consciously capable of this turning and fulfilment.
His own natural fulfilment comes by following the complete
path of Avidya surrendering itself to Vidya, the Multiplicity to
the Unity, the Ego to the One in all and beyond all, and of Vidya
accepting Avidya into itself, the Unity fulfilling the Multiplicity,
the One manifesting Himself unveiled in the individual and in
the universe.
Isha Upanishad: Part One
By Avidya fulfilled man passes beyond death, by Vidya accepting
Avidya into itself he enjoys immortality.
By death is meant the state of mortality which is a subjection
to the process of constant birth and dying as a limited ego bound
to the dualities of joy and sorrow, good and evil, truth and error,
love and hatred, pleasure and suffering.
This state comes by limitation and self-division from the
One who is all and in all and beyond all and by attachment of
the idea of self to a single formation in Time and Space of body,
life and mind, by which the Self excludes from its view all that
it verily is with the exception of a mass of experiences flowing
out from and in upon a particular centre and limited by the
capacities of a particular mental, vital and bodily frame. This
mass of experiences it organises around the ego-centre in the
mind and linking them together in Time by a double action of
memory, passive in state, active in work, says continually, “This
is I.”
The result is that the soul attributes to itself a certain portion
only of the play of Prakriti or Chit-Shakti and consequently a
certain limited capacity of force of consciousness which has to
bear all the impact of what the soul does not regard as itself but
as a rush of alien forces; against them it defends its separate formation of individuality from dissolution into Nature or mastery
by Nature. It seeks to assert in the individual form and by its
means its innate character of Ish or Lord and so to possess and
enjoy its world.
But by the very definition of the ego its capacity is limited. It
accepts as itself a form made of the movement of Nature which
cannot endure in the general flux of things. It has to form it by
the process of the movement and this is birth, it dissolves it by
the process of the movement and this is death.
It can master by the understanding only so much of its
experiences as assimilate with its own view-point and in a way
Isha Upanishad: Analysis
which must always be imperfect and subject to error because it
is not the view of all or the view-point of the All. Its knowledge
is partly error and all the rest it ignores.
It can only accept and harmonise itself with a certain number
of its experiences, precisely because these are the only ones it can
understand sufficiently to assimilate. This is its joy; the rest is
sorrow or indifference.
It is only capable of harmonising with the force in its body,
nerves and mind a certain number of impacts of alien forces. In
these it takes pleasure. The rest it receives with insensibility or
Death therefore is the constant denial by the All of the ego’s
false self-limitation in the individual frame of mind, life and
Error is the constant denial by the All of the ego’s false
sufficiency in a limited knowledge.
Suffering of mind and body is the constant denial by the
All of the ego’s attempt to confine the universal Ananda to
a false and self-regarding formation of limited and exclusive
It is only by accepting the oneness of the All that the individual can escape from this constant and necessary denial and attain
beyond. Then All-being, All-force, All-consciousness, All-truth,
All-delight take possession of the individual soul. It changes
mortality for immortality.
But the way of attaining to immortality is not by the selfdissolution of the individual formation into the flux of Prakriti,
neither is it by prematurely dissolving it into the All-soul which
Prakriti expresses. Man moves towards something which fulfils
the universe by transcending it. He has to prepare his individual
soul for the transcendence and for the fulfilment.
If Avidya is the cause of mortality, it is also the path out of
mortality. The limitation has been created precisely in order that
the individual may affirm himself against the flux of Prakriti in
Isha Upanishad: Part One
order eventually to transcend, possess and transform it.
The first necessity is therefore for man continually to enlarge
himself in being, knowledge, joy, power in the limits of the ego
so that he may arrive at the conception of something which
progressively manifests itself in him in these terms and becomes
more and more powerful to deal with the oppositions of Prakriti
and to change, individually, more and more the terms of ignorance, suffering and weakness into the terms of knowledge, joy
and power and even death into a means of wider life.
This self-enlargement has then to awaken to the perception
of something exceeding itself, exceeding the personal manifestation. Man has so to enlarge his conception of self as to see all in
himself and himself in all (verse 6). He has to see that this “I”
which contains all and is contained in all, is the One, is universal
and not his personal ego. To That he has to subject his ego, That
he has to reproduce in his nature and become, That is what he
has to possess and enjoy with an equal soul in all its forms and
He has to see that this universal One is something entirely
transcendent, the sole Being, and that the universe and all its
forms, actions, egos are only becomings of that Being (verse 7).
World is a becoming which seeks always to express in motion
of Time and Space, by progression in mind, life and body what
is beyond all becoming, beyond Time and Space, beyond mind,
life and body.
Thus Avidya becomes one with Vidya. By Avidya man passes
beyond that death, suffering, ignorance, weakness which were
the first terms he had to deal with, the first assertions of the One
in the birth affirming Himself amid the limitations and divisions
of the Multiplicity. By Vidya he enjoys even in the birth the
Immortality does not mean survival of the self or the ego after
dissolution of the body. The Self always survives the dissolution
of the body, because it always pre-existed before the birth of
Isha Upanishad: Analysis
the body. The Self is unborn and undying. The survival of the
ego is only the first condition by which the individual soul is
able to continue and link together its experiences in Avidya so
as to pursue with an increasing self-possession and mastery that
process of self-enlargement which culminates in Vidya.
By immortality is meant the consciousness which is beyond
birth and death, beyond the chain of cause and effect, beyond all
bondage and limitation, free, blissful, self-existent in consciousbeing, the consciousness of the Lord, of the supreme Purusha,
of Sachchidananda.
On this realisation man can base his free activity in the universe.
But having so far attained, what further utility has the soul
for birth or for works? None for itself, everything for God and
the universe.
Immortality beyond the universe is not the object of manifestation in the universe, for that the Self always possessed. Man
exists in order that through him the Self may enjoy Immortality
in the birth as well as in the non-becoming.
Nor is individual salvation the end; for that would only be
the sublime of the ego, not its self-realisation through the Lord
in all.
Having realised his own immortality, the individual has yet
to fulfil God’s work in the universe. He has to help the life,
the mind and the body in all beings to express progressively
Immortality and not mortality.
This he may do by the becoming in the material body which
we ordinarily call birth, or from some status in another world
or even, it is possible, from beyond world. But birth in the body
is the most close, divine and effective form of help which the
liberated can give to those who are themselves still bound to the
progression of birth in the lowest world of the Ignorance.
Birth and Non-Birth
Verses 12 – 14*
The Self outside Nature does not become; it is immutable as well
as eternal. The Self in Nature becomes, it changes its states and
forms. This entry into various states and forms in the succession
of Time is Birth in Nature.
Because of these two positions of the Self, in Nature and
out of Nature, moving in the movement and seated above the
movement, active in the development and eating the fruits of
the tree of Life or inactive and simply regarding, there are two
possible states of conscious existence directly opposed to each
other of which the human soul is capable, the state of Birth, the
state of Non-Birth.
Man starts from the troubled state of Birth, he arrives at
that tranquil poise of conscious existence liberated from the
movement which is the Non-Birth. The knot of the Birth is the
ego-sense; the dissolution of the ego-sense brings us to the NonBirth. Therefore the Non-Birth is also called the Dissolution
* 12. Into a blind darkness they enter who follow after the Non-Birth, they as if into a
greater darkness who devote themselves to the Birth alone.
13. Other, verily, it is said, is that which comes by the Birth, other that which comes
by the Non-Birth; this is the lore we have received from the wise who revealed That to
our understanding.
14. He who knows That as both in one, the Birth and the dissolution of Birth, by the
dissolution crosses beyond death and by the Birth enjoys Immortality.
Isha Upanishad: Analysis
Birth and Non-Birth are not essentially physical conditions,
but soul-states. A man may break the knot of the ego-sense and
yet remain in the physical body; but if he concentrates himself
solely in the state of dissolution of ego, then he is not born again
in the body. He is liberated from birth as soon as the present
impulse of Nature which continues the action of the mind and
body has been exhausted. On the other hand if he attaches
himself to the Birth, the ego-principle in him seeks continually
to clothe itself in fresh mental and physical forms.
Neither attachment to Non-Birth nor attachment to Birth is the
perfect way. For all attachment is an act of ignorance and a
violence committed upon the Truth. Its end also is ignorance, a
state of blind darkness.
Exclusive attachment to Non-Birth leads to a dissolution
into indiscriminate Nature or into the Nihil, into the Void,
and both of these are states of blind darkness. For the Nihil
is an attempt not to transcend the state of existence in birth,
but to annul it, not to pass from a limited into an illimitable
existence, but from existence into its opposite. The opposite of
existence can only be the Night of negative consciousness, a state
of ignorance and not of release.
On the other hand, attachment to Birth in the body means
a constant self-limitation and an interminable round of egoistic
births in the lower forms of egoism without issue or release. This
is, from a certain point of view, a worse darkness than the other;
for it is ignorant even of the impulse of release. It is not an error
in the grasping after truth, but a perpetual contentment with the
state of blindness. It cannot lead even eventually to any greater
good, because it does not dream of any higher condition.
On the other hand each of these tendencies, pursued with a certain relativeness to the other, has its own fruit and its own good.
Isha Upanishad: Part One
Non-Birth pursued as the goal of Birth and a higher, fuller and
truer existence may lead to withdrawal into the silent Brahman
or into the pure liberty of the Non-Being. Birth, pursued as a
means of progress and self-enlargement, leads to a greater and
fuller life which may, in its turn, become a vestibule to the final
But neither of these results is perfect in itself nor the true goal
of humanity. Each of them brings its intended portion into the
perfect good of the human soul only when it is completed by the
Brahman is both Vidya and Avidya, both Birth and NonBirth. The realisation of the Self as the unborn and the poise of
the soul beyond the dualities of birth and death in the infinite
and transcendent existence are the conditions of a free and divine
life in the Becoming. The one is necessary to the other. It is by
participation in the pure unity of the Immobile (Akshara) Brahman that the soul is released from its absorption in the stream
of the movement. So released it identifies itself with the Lord
to whom becoming and non-becoming are only modes of His
existence and is able to enjoy immortality in the manifestation
without being caught in the wheel of Nature’s delusions. The
necessity of birth ceases, its personal object having been fulfilled;
the freedom of becoming remains. For the Divine enjoys equally
and simultaneously the freedom of His eternity and the freedom
of His becoming.
It may even be said that to have had the conscious experience
of a dissolution of the very idea of Being into the supreme NonBeing is necessary for the fullest and freest possession of Being
itself. This would be from the synthetic standpoint the justification of the great effort of Buddhism to exceed the conception of
all positive being even in its widest or purest essentiality.
Thus by dissolution of ego and of the attachment to birth the
soul crosses beyond death; it is liberated from all limitation in
the dualities. Having attained this liberation it accepts becoming
Isha Upanishad: Analysis
as a process of Nature subject to the soul and not binding upon
it and by this free and divine becoming enjoys Immortality.
Thus, the third movement of the Upanishad is a justification
of life and works, which were enjoined upon the seeker of the
Truth in its second verse. Works are the essence of Life. Life is
a manifestation of the Brahman; in Brahman the Life Principle
arranges a harmony of the seven principles of conscious being by
which that manifestation works out its involution and evolution.
In Brahman Matarishwan disposes the waters, the sevenfold
movement of the divine Existence. That divine Existence is the
Lord who has gone abroad in the movement and unrolled the
universe in His three modes as All-Seer of the Truth of things,
Thinker-out of their possibilities, Realiser of their actualities.
He has determined all things sovereignly in their own nature,
development and goal from years sempiternal.
That determination works out through His double power
of Vidya and Avidya, consciousness of essential unity and consciousness of phenomenal multiplicity.
The Multiplicity carried to its extreme limit returns upon
itself in the conscious individual who is the Lord inhabiting
the forms of the movement and enjoying first the play of the
Ignorance. Afterwards by development in the Ignorance the
soul returns to the capacity of Knowledge and enjoys by the
Knowledge Immortality.
This Immortality is gained by the dissolution of the limited
ego and its chain of births into the consciousness of the unborn
and undying, the Eternal, the Lord, the ever-free. But it is enjoyed
by a free and divine becoming in the universe and not outside the
universe; for there it is always possessed, but here in the material
body it is to be worked out and enjoyed by the divine Inhabitant
under circumstances that are in appearance the most opposite
to its terms, in the life of the individual and in the multiple life
of the universe.
Life has to be transcended in order that it may be freely
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accepted; the works of the universe have to be overpassed in
order that they may be divinely fulfilled.
The soul even in apparent bondage is really free and only
plays at being bound; but it has to go back to the consciousness
of freedom and possess and enjoy universally not this or that
but the Divine and the All.
The Worlds — Surya
Verses 15 – 16*
In the third verse the Upanishad has spoken of sunless worlds
enveloped in blind gloom. In its third movement it also speaks
twice of the soul entering into a blind gloom, but here it is a state
of consciousness that seems to be indicated and not a world.
Nevertheless, the two statements differ little in effect; for in the
Vedantic conception a world is only a condition of conscious
being organised in the terms of the seven constituent principles
of manifested existence. According to the state of consciousness
which we reach here in the body, will be our state of consciousness and the surroundings organised by it when the mental being
passes out of the body. For the individual soul out of the body
must either disappear into the general constituents of its existence, merge itself into Brahman or persist in an organisation of
consciousness other than the terrestrial and in relations with the
universe other than those which are appropriate to life in the
body. This state of consciousness and the relations belonging to
it are the other worlds, the worlds after death.
* 15. The face of Truth is covered with a brilliant golden lid; that do thou remove, O
Fosterer, for the law of the Truth, for sight.
16. O Fosterer, O sole Seer, O Ordainer, O illumining Sun, O power of the Father
of creatures, marshal thy rays, draw together thy light; the Lustre which is thy most
blessed form of all, that in Thee I behold. The Purusha there and there, He am I.
Isha Upanishad: Part One
The Upanishad admits three states of the soul in relation to the
manifested universe, — terrestrial life by birth in the body, the
survival of the individual soul after death in other states and
the immortal existence which being beyond birth and death,
beyond manifestation can yet enter into forms as the Inhabitant
and embrace Nature as its lord. The two former conditions
appertain to the Becoming; Immortality stands in the Self, in the
Non-Birth, and enjoys the Becoming.
The Upanishad, although it does not speak expressly of
rebirth in an earthly body, yet implies that belief in its thought
and language, — especially in the 17th verse. On the basis of
this belief in rebirth man may aim at three distinct objects
beyond death, — a better or more fortunate life or lives upon
earth, eternal enjoyment of bliss in an ultra-terrestrial world of
light and joy or a transcendence exclusive of all universal existence, merged in the Supreme as in one’s true self, but having
no relation with the actual or possible contents of its infinite
The attainment of a better life or lives upon earth is not the consummation offered to the soul by the thought of the Upanishad.
But it is an important intermediate object so long as the soul is
in a state of growth and self-enlargement and has not attained
to liberation. The obligation of birth and death is a sign that
the mental being has not yet unified itself with its true supramental self and spirit, but is dwelling “in Avidya and enclosed
within it”.1 To attain that union the life of man upon earth is its
appointed means. After liberation the soul is free, but may still
participate in the entire movement and return to birth no longer
for its own sake but for the sake of others and according to the
will in it of its divine Self, the Lord of its movement.
1 Avidyay
¯ am
¯ antare vartaman
¯ ah
¯ . . — Katha Upanishad I. 2. 5; Mundaka I. 2. 8.
Isha Upanishad: Analysis
The enjoyment of beatitude in a heaven beyond is also not the
supreme consummation. But Vedantic thought did not envisage
rebirth as an immediate entry after death into a new body; the
mental being in man is not so rigidly bound to the vital and
physical, — on the contrary, the latter are ordinarily dissolved
together after death, and there must therefore be, before the
soul is attracted back towards terrestrial existence, an interval in which it assimilates its terrestrial experiences in order
to be able to constitute a new vital and physical being upon
earth. During this interval it must dwell in states or worlds
beyond and these may be favourable or unfavourable to its
future development. They are favourable in proportion as the
light of the Supreme Truth of which Surya is a symbol enters
into them, but states of intermediate ignorance or darkness are
harmful to the soul in its progress. Those enter into them, as has
been affirmed in the third verse, who do hurt to themselves
by shutting themselves to the light or distorting the natural
course of their development. The Vedantic heavens are states
of light and the soul’s expansion; darkness, self-obscuration
and self-distortion are the nature of the Hells which it has to
In relation to the soul’s individual development, therefore,
the life in worlds beyond, like the life upon earth, is a means
and not an object in itself. After liberation the soul may possess
these worlds as it possesses the material birth, accepting in them
a means towards the divine manifestation in which they form a
condition of its fullness, each being one of the parts in a series
of organised states of conscious being which is linked with and
supports all the rest.
Transcendence is the goal of the development, but it does not
exclude the possession of that which is transcended. The soul
need not and should not push transcendence so far as to aim at its
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own extinction. Nirvana is extinction of the ego-limitations, but
not of all possibility of manifestation, since it can be possessed
even in the body.
The desire of the exclusive liberation is the last desire that
the soul in its expanding knowledge has to abandon; the delusion
that it is bound by birth is the last delusion that it has to destroy.
On the basis of this conception of the worlds and the relation of
these different soul-states to each other the Upanishad proceeds
to indicate the two lines of knowledge and action which lead to
the supreme vision and the divine felicity. This is done under the
form of an invocation to Surya and Agni, the Vedic godheads,
representative one of the supreme Truth and its illuminations,
the other of the divine Will raising, purifying and perfecting
human action.
To understand entirely the place and function of Surya we must
enter a little more profoundly into the Vedic conception of the
seven worlds and the principles of consciousness they represent.
All conscious being is one and indivisible in itself, but in
manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements. For what we call
a state is only the organisation of a complex movement. This
hierarchy is composed by a descending or involutive and an
ascending or evolutive movement of which Spirit and Matter
are the highest and lowest terms.
Spirit is Sat or pure existence, pure in self-awareness (Chit),
pure in self-delight (Ananda). Therefore Spirit can be regarded
as a triune basis of all conscious being. There are three terms,
but they are really one. For all pure existence is in its essence
pure self-conscience and all pure self-conscience is in its essence
pure self-delight. At the same time our consciousness is capable
of separating these three by the Idea and the Word and even of
Isha Upanishad: Analysis
creating for itself in its divided or limited movements the sense
of their apparent opposites.
An integral intuition into the nature of conscious being
shows us that it is indeed one in essence, but also that it is
capable of an infinite potential complexity and multiplicity in
self-experience. The working of this potential complexity and
multiplicity in the One is what we call from our point of view
manifestation or creation or world or becoming — (bhuvana,
Without it no world-existence is possible.
The agent of this becoming is always the self-conscience of
the Being. The power by which the self-conscience brings out of
itself its potential complexities is termed Tapas, Force or Energy,
and, being self-conscious, is obviously of the nature of Will. But
not Will as we understand it, something exterior to its object,
other than its works, labouring on material outside itself, but
Will inherent in the Being, inherent in the becoming, one with
the movement of existence, — self-conscious Will that becomes
what it sees and knows in itself, Will that is expressed as Force
of its own work and formulates itself in the result of its work.
By this Will, Tapas or Chit-Shakti, the worlds are created.
All organisation of self-conscient being which takes as its basis
the unity of pure existence belongs to the world of the highest
creation, parardha,
— the worlds of the Spirit.
We can conceive three principal formations.
When Tapas or energy of self-conscience dwells upon Sat or
pure existence as its basis, the result is Satyaloka or world of true
existence. The soul in Satyaloka is one with all its manifestations
by oneness of essence and therefore one in self-conscience and
in energy of self-conscience and one also in bliss.
When Tapas dwells upon active power of Chit as its basis,
the result is Tapoloka or world of energy of self-conscience. The
soul in Tapoloka is one with all manifestations in this Energy
and therefore enjoys oneness also in the totality of their bliss
and possesses equally their unity of essence.
Isha Upanishad: Part One
When Tapas dwells upon active Delight of being as its basis,
the result is Janaloka, world of creative Delight. The soul in
Janaloka is one in delight of being with all manifestation and
through that bliss one also in conscious energy and in essence of
All these are states of consciousness in which unity and
multiplicity have not yet been separated from each other. All is
in all, each in all and all in each, inherently, by the very nature
of conscious being and without effort of conception or travail
of perception. There is no night, no obscurity. Neither is there,
properly speaking, any dominant action of illuminating Surya.
For the whole of consciousness there is self-luminous and needs
no light other than itself. The distinct existence of Surya is lost
in the oneness of the Lord or Purusha; that luminous oneness is
Surya’s most blessed form of all.
In the lower creation also there are three principles, Matter,
Life, and Mind. Sat or pure existence appears there as extended
substance or Matter; Will or Force appears as Life which is in
its nature creative or manifesting Force and that Force is in its
nature a self-conscient will involved and obscure in the forms
of its creation. It is liberated from the involution and obscurity
by delight of being struggling to become conscious of itself in
desire and sensation; the result is the emergence of Mind. So at
least it appears to us in the ascending or evolutive movement.
Wherever there is Matter, Life and Mind are present involved or evolving. So also, Life and Mind have some kind of
material form as the condition of their activities. These three
appear not as triune, owing to their domination by the dividing
principle of Avidya, but as triple.
In the organisation of consciousness to which we belong,
Tapas dwells upon Matter as its basis. Our consciousness is determined by the divisibility of extended substance in its apparent
forms. This is Bhurloka, the material world, the world of formal
Isha Upanishad: Analysis
But we may conceive of a world in which dynamic Lifeforce with sensation emergent in it is the basis and determines
without the gross obstacle of Matter the forms that it shall take.
This organisation of consciousness has for its field Bhuvarloka,
the worlds of free vital becoming in form.
We may conceive also of an organised state of consciousness
in which Mind liberates itself from subjection to material sensation and becoming dominant determines its own forms instead
of being itself determined by the forms in which it finds itself as
a result of life evolution. This formation is Swarloka or world
of free, pure and luminous mentality.
In these lower worlds consciousness is normally broken up
and divided. The light of Surya, the Truth, is imprisoned in the
night of the subconscient or appears only reflected in limited
centres or with its rays received by those centres and utilised
according to their individual nature.
Between these two creations, linking them together, is the world
or organisation of consciousness of which the infinite Truth
of things is the foundation. There dominant individualisation
no longer usurps the all-pervading soul and the foundation of
consciousness is its own vast totality arranging in itself individualised movements which never lose the consciousness of
their integrality and total oneness with all others. Multiplicity
no longer prevails and divides, but even in the complexity of
its movements always refers back to essential unity and its own
integral totality. This world is therefore called Maharloka or
world of large consciousness.
The principle of Maharloka is Vijnana, the Idea. But this
Vijnana is intuitional or rather gnostic Idea,2 not intellectual
2 Intuition (revelation, inspiration, intuitive perception, intuitive discrimination) is
Vijnana working in mind under the conditions and in the forms of mind. Gnosis or true
supermind is a power above mind working in its own law, out of the direct identity of
the supreme Self, his absolute self-conscious Truth knowing herself by her own power
of absolute Light without any need of seeking, even the most luminous seeking.
Isha Upanishad: Part One
conception. The difference is that intellectual conception not
only tends towards form, but determines itself in the form of the
idea and once determined distinguishes itself sharply from other
conceptions. But pure intuitional or gnostic Idea sees itself in
the Being as well as in the Becoming. It is one with the existence
which throws out the form as a symbol of itself and it therefore
carries with it always the knowledge of the Truth behind the
form. It is in its nature self-conscience of the being and power
of the One, aware always of its totality, starting therefore from
the totality of all existence and perceiving directly its contents.
Its nature is dr.s.t.i, seeing, not conceiving. It is the vision at once
of the essence and the image. It is this intuition or gnosis which
is the Vedic Truth, the self-vision and all-vision of Surya.
The face of this Truth is covered as with a brilliant shield, as
with a golden lid; covered, that is to say, from the view of our
human consciousness. For we are mental beings and our highest
ordinary mental sight is composed of the concepts and percepts
of the mind, which are indeed a means of knowledge, rays of the
Truth, but not in their nature truth of existence, only truth of
form. By them we arrange our knowledge of the appearances of
things and try to infer the truth behind. The true knowledge is
truth of existence, satyam, not mere truth of form or appearance.
We can only arrive at the true Truth, if Surya works in us
to remove this brilliant formation of concepts and percepts and
replaces them by the self-vision and all-vision.
For this it is necessary that the law and action of the Truth
should be manifested in us. We must learn to see things as they
are, see ourselves as we are. Our present action is one in which
self-knowledge and will are divided. We start with a fundamental
falsehood, that we have a separate existence from others and we
try to know the relations of separate beings in their separateness
and act on the knowledge so formed for an individual utility.
The law of the Truth would work in us if we saw the totality
of our existence containing all others, its forms created by the
Isha Upanishad: Analysis
action of the totality, its powers working in and by the action
of the totality. Our internal and external action would then well
naturally and directly out of our self-existence, out of the very
truth of things and not in obedience to an intermediate principle
which is in its nature a falsifying reflection.
Nevertheless even in our ordinary action there is the beginning
or at least the seed of the Truth which must liberate us. Behind
every act and perception there is an intuition, a truth which, if
it is continually falsified in the form, yet preserves itself in the
essence and works to lead us by increasing light and largeness
to truth in the manifestation. Behind all this travail of differentiation and division there is an insistent unifying tendency which
is also continually falsified in the separate result, but yet leads
persistently towards our eventual integrality in knowledge, in
being and in will.
Surya is Pushan, fosterer or increaser. His work must be to
effect this enlargement of the divided self-perception and action
of will into the integral will and knowledge. He is sole seer
and replacing other forms of knowledge by his unifying vision
enables us to arrive finally at oneness. That intuitive vision of
the totality, of one in All and All in one, becomes the ordainer
of the right law of action in us, the law of the Truth. For Surya
is Yama, the Ordainer or Controller who assures the law, the
dharma. Thus we arrive at the fullness of action of the Illuminer
in us, accomplish the entirety of the Truth-Consciousness. We
are then able to see that all that is contained in the being of
Surya, in the Vijnana which builds up the worlds is becoming
of existence in the one existence and one Lord of all becoming,
the Purusha, Sachchidananda. All becoming is born in the Being
who himself exceeds all becomings and is their Lord, Prajapati.
By the revelation of the vision of Surya the true knowledge is
formed. In this formation the Upanishad indicates two successive
actions. First, there is an arrangement or marshalling of the rays
of Surya, that is to say, the truths concealed behind our concepts
Isha Upanishad: Part One
and percepts are brought out by separate intuitions of the image
and the essence of the image and arranged in their true relations
to each other. So we arrive at totalities of intuitive knowledge
and can finally go beyond to unity. This is the drawing together
of the light of Surya. This double movement is necessitated by
the constitution of our minds which cannot, like the original
Truth-consciousness, start at once from the totality and perceive
its contents from within. The mind can hardly conceive unity
except as an abstraction, a sum or a void. Therefore it has to
be gradually led from its own manner to that which exceeds it.
It has to carry out its own characteristic action of arrangement,
but with the help and by the operation of the higher faculty,
no longer arbitrarily, but following the very action of the Truth
of existence itself. Afterwards, by thus gradually correcting the
manner of its own characteristic action it can succeed in reversing that characteristic action itself and learn to proceed from
the whole to the contents instead of proceeding from “parts”3
mistaken for entities to an apparent whole which is still a “part”
and still mistaken for an entity.
Thus by the action of Surya we arrive at that light of the
supreme superconscient in which even the intuitive knowledge
of the truth of things based upon the total vision passes into the
self-luminous self-vision of the one existent, one in all infinite
complexities of a self-experience which never loses its unity or
its self-luminousness. This is Surya’s goodliest form of all. For it
is the supreme Light, the supreme Will, the supreme Delight of
This is the Lord, the Purusha, the self-conscient Being. When
we have this vision, there is the integral self-knowledge, the perfect seeing, expressed in the great cry of the Upanishad, so’ham.
The Purusha there and there, He am I. The Lord manifests Himself in the movements and inhabits many forms, but it is One
3 There are really no parts, existence being indivisible.
Isha Upanishad: Analysis
who inhabits all. This self-conscient being, this real “I” whom
the mental being individualised in the form is aware of as his
true self — it is He. It is the All; and it is that which transcends
the All.
Action and the Divine Will
Verses 17 – 18*
Through Surya then, through the growth of the illumination in
the mind which enables it eventually to pass beyond itself, we
have the first principle of progress from mortality to immortality.
It is by the Sun as a door or gate1 that the individual, the limited
consciousness attains to the full consciousness and life in the
one, supreme and all-embracing Soul.
Both consciousness and life are included in the formula
of Immortality; Knowledge is incomplete without action. Chit
fulfils itself by Tapas, Consciousness by energy. And as Surya
represents the divine Light, so Agni to the ancient Rishis represented divine Force, Power or Will-in-Consciousness. The prayer
to Agni completes the prayer to Surya.
As in knowledge, so in action, unity is the true foundation.
The individual, accepting division as his law, isolating himself
* 17. The Breath of things is an immortal life, but of this body ashes are the end. OM!
O Will, remember, that which was done remember! O Will, remember, that which was
done remember.
18. O god Agni, knowing all things that are manifested, lead us by the good path to
the felicity; remove from us the devious attraction of sin. To thee completest speech of
submission we address.
1 Suryadv
¯ . a. — Mundaka Upanishad I. 2. 11.
Isha Upanishad: Analysis
in his own egoistic limits, is necessarily mortal, obscure and
ignorant in his workings. He follows in his aims and in his
methods a knowledge that is personal, governed by desire, habits
of thought, obscure subconscious impulses or, at best, a broken
partial and shifting light. He lives by rays and not in the full blaze
of the Sun. His knowledge is narrow in its objectivity, narrow in
its subjectivity, in neither one with the integral knowledge and
the total working and total will in the universe. His action, therefore, is crooked, many-branching, hesitating and fluctuating in
its impulsion and direction; it beats about among falsehoods
to find the Truth, tosses or scrapes fragments together to piece
out the whole, stumbles among errors and sins to find the right.
Being neither one-visioned nor whole-visioned, having neither
the totality of the universal Will nor the concentrated oneness
of the transcendent, the individual will cannot walk straight on
the right or good path towards the Truth and the Immortality.
Governed by desire, exposed to the shock of the forces around
it with which its egoism and ignorance forbid it to put itself
in harmony, it is subject to the twin children of the Ignorance,
suffering and falsehood. Not having the divine Truth and Right,
it cannot have the divine Felicity.
But as there is in and behind all the falsehoods of our material
mind and reason a Light that prepares by this twilight the full
dawn of the Truth in man, so there is in and behind all our errors,
sins and stumblings a secret Will, tending towards Love and Harmony, which knows where it is going and prepares and combines
our crooked branchings towards the straight path which will be
the final result of their toil and seeking. The emergence of this
Will and that Light is the condition of immortality.
This Will is Agni. Agni is in the Rig Veda, from which
the closing verse of the Upanishad is taken, the flame of the
Divine Will or Force of Consciousness working in the worlds.
He is described as the immortal in mortals, the leader of the
journey, the divine Horse that bears us on the road, the “son
Isha Upanishad: Part One
of crookedness” who himself knows and is the straightness and
the Truth. Concealed and hard to seize in the workings of this
world because they are all falsified by desire and egoism, he uses
them to transcend them and emerges as the universal in Man or
universal Power, Agni Vaishwanara, who contains in himself all
the gods and all the worlds, upholds all the universal workings
and finally fulfils the godhead, the Immortality. He is the worker
of the divine Work. It is these symbols which govern the sense
of the two final verses of the Upanishad.
Life is the condition from which the Will and the Light emerge. It
is said in the Veda that Vayu or Matarishwan, the Life-principle,
is he who brings down Agni from Surya in the high and far-off
supreme world. Life calls down the divine Will from the Truthconsciousness into the realm of mind and body to prepare here,
in Life, its own manifestation. Agni, enjoying and devouring the
things of Life, generates the Maruts, nervous forces of Life that
become forces of thought; they, upheld by Agni, prepare the
action of Indra, the luminous Mind, who is for our life-powers
their Rishi or finder of the Truth and Right. Indra slays Vritra,
the Coverer, dispels the darkness, causes Surya to rise upon our
being and go abroad over its whole field with the rays of the
Truth. Surya is the Creator or manifester, Savitri, who manifests
in this mortal world the world or state of immortality, dispels
the evil dream of egoism, sin and suffering and transforms Life
into the Immortality, the good, the beatitude. The Vedic gods
are a parable of human life emerging, mounting, lifting itself
towards the Godhead.
Life, body, action, will, these are our first materials. Matter
supplies us with the body; but it is only a temporary knot of the
movement, a dwelling-place of the Purusha in which he presides
over the activities generated out of the Life-principle. Once it
is thrown aside by the Life-principle it is dissolved; ashes are
its end. Therefore the body is not ourselves, but only an outer
tool and instrument. For Matter is the principle of obscurity and
Isha Upanishad: Analysis
division, of birth and death, of formation and dissolution. It is
the assertion of death. Immortal man must not identify himself
with the body.
The Life-principle in us survives. It is the immortal Breath2
or, as the phrase really means, the subtle force of existence which
is superior to the principle of birth and death. At first sight it may
appear that birth and death are attributes of the Life, but it is not
really so: birth and death are processes of Matter, of the body.
The Life-principle is not formed and dissolved in the formulation
and dissolution of the body; if that were so, there could be no
continuity of the individual existence and all would go back at
death into the formless. Life forms body, it is not formed by
it. It is the thread upon which the continuity of our successive
bodily lives is arranged, precisely because it is itself immortal.
It associates itself with the perishable body and carries forward
the mental being, the Purusha in the mind, upon his journey.
This journey consists in a series of activities continued from
life to life in this world with intervals of life in other states.
The Life-principle maintains them; it supplies their material
in the formative energy which takes shape in them. But their
presiding god is not the Life-principle; it is the Will. Will is
Kratu, the effective power behind the act. It is of the nature
of consciousness; it is energy of consciousness, and although
present in all forms, conscious, subconscious or superconscious,
vital, physical or mental, yet comes into its kingdom only when
it emerges in Mind. It uses the mental faculty of memory to link
together and direct consciously the activities towards the goal
of the individual.
In man the use of consciousness by the mental will is imperfect, because memory is limited. Our action is both dispersed
and circumscribed because mentally we live from hour to hour
in the current of Time, holding only to that which attracts or
2 Anilam amrtam.
Isha Upanishad: Part One
seems immediately useful to our egoistic mind. We live in what
we are doing, we do not control what has been done, but are
rather controlled by our past works which we have forgotten.
This is because we dwell in the action and its fruits instead of
living in the soul and viewing the stream of action from behind
it. The Lord, the true Will, stands back from the actions and
therefore is their lord and not bound by them.
The Upanishad solemnly invokes the Will to remember the
thing that has been done, so as to contain and be conscious
of the becoming, so as to become a power of knowledge and
self-possession and not only a power of impulsion and selfformulation. It will thus more and more approximate itself to
the true Will and preside over the co-ordination of the successive
lives with a conscious control. Instead of being carried from life
to life in a crooked path, as by winds, it will be able to proceed
more and more straight in an ordered series, linking life to life
with an increasing force of knowledge and direction until it
becomes the fully conscious Will moving with illumination on
the straight path towards the immortal felicity. The mental will,
kratu, becomes what it at present only represents, the divine
Will, Agni.
The essentiality of the divine Will is that in it Consciousness and
Energy, Knowledge and Force are one. It knows all manifestations, all things that take birth in the worlds. It is Jatavedas, that
which has right knowledge of all births. It knows them in the
law of their being, in their relation to other births, in their aim
and method, in their process and goal, in their unity with all
and their difference from all. It is this divine Will that conducts
the universe; it is one with all the things that it combines and
its being, its knowledge, its action are inseparable from each
other. What it is, it knows; what it knows, that it does and
But as soon as egoistic consciousness emerges and interferes,
there is a disturbance, a division, a false action. Will becomes
Isha Upanishad: Analysis
an impulsion ignorant of its secret motive and aim, knowledge
becomes a dubious and partial ray not in possession of the will,
the act and the result, but only striving to possess and inform
them. This is because we are not in possession of our self,3 our
true being, but only of the ego. What we are, we know not; what
we know, we cannot effect. For knowledge is real and action in
harmony with true knowledge only when they proceed naturally
out of the conscious, illumined and self-possessing soul, in which
being, knowledge and action are one movement.
This is the change that happens when, the mental will approximating more and more to the divine, Agni burns out in us. It is
that increasing knowledge and force which carries us finally into
the straight or good path out of the crookedness. It is the divine
Will, one with the divine knowledge, which leads us towards
felicity, towards the state of Immortality. All that belongs to the
deviations of the ego, all that obscures and drives or draws us
into this or that false path with its false lures and stumblings are
put away from us by it. These things fall away from the divinised
Will and cease to find lodging in our consciousness.
Therefore the sign of right action is the increasing and finally the complete submission of the individual to the divine
Will which the illumination of Surya reveals in him. Although
manifested in his consciousness, this Will is not individual. It is
the will of the Purusha who is in all things and transcends them.
It is the will of the Lord.
Knowledge of the Lord as the One in the fully self-conscious
being, submission to the Lord as the universal and transcendent
in the fully self-conscious action, are the two keys of the divine
gates, the gates of Immortality.
And the nature of the two united is an illuminated Devotion
which accepts, aspires to and fulfils God in the human existence.
3 Atmav
Isha Upanishad: Part One
Thus the fourth movement indicates psychologically the double
process of that attainment of Immortality which is the subject
of the third movement, the state of bliss and truth within and
the worlds of Light after death culminating in the identity of
the self-luminous One. At the same time it particularises under
the cover of Vedic symbols the process of that self-knowledge
and identification with the Self and all its becomings which is
the subject of the second movement and of that liberated action
in the assertion of which the first culminates. It is thus a fitting
close and consummation to the Upanishad.
Conclusion and Summary
HE ISHA Upanishad is one of the more ancient of the
Vedantic writings in style, substance and versification,
subsequent certainly to the Chhandogya, Brihadaranyaka
and perhaps to the Taittiriya and Aitareya, but certainly the most
antique of the extant metrical Upanishads. Upanishadic thought
falls naturally into two great periods; in one, the earlier, it still
kept close to its Vedic roots, reflected the old psychological system of the Vedic Rishis and preserved what may be called their
spiritual pragmatism; in the other and later, in which the form
and thought became more modern and independent of early
symbols and origins, some of the principal elements of Vedic
thought and psychology begin to be omitted or to lose their
previous connotation and the foundations of the later ascetic
and anti-pragmatic Vedanta begin to appear. The Isha belongs
to the earlier or Vedic group. It is already face to face with
the problem of reconciling human life and activity with the
Monistic standpoint and its large solution of the difficulty is one
of the most interesting passages of Vedantic literature. It is the
sole Upanishad which offered almost insuperable difficulties to
the extreme illusionism and anti-pragmatism of Shankaracharya
and it was even, for this reason, excised from the list of authoritative Upanishads by one of his greatest followers.
The principle it follows throughout is the uncompromising
reconciliation of uncompromising extremes. Later thought
took one series of terms, — the World, Enjoyment, Action, the
Many, Birth, the Ignorance, — and gave them a more and more
secondary position, exalting the opposite series, God, Renunciation, Quietism, the One, Cessation of Birth, the Knowledge,
Isha Upanishad: Part One
until this trend of thought culminated in Illusionism and the
idea of existence in the world as a snare and a meaningless
burden imposed inexplicably on the soul by itself, which must
be cast aside as soon as possible. It ended in a violent cutting
of the knot of the great enigma. This Upanishad tries instead
to get hold of the extreme ends of the knots, disengage and
place them alongside of each other in a release that will be at
the same time a right placing and relation. It will not qualify or
subordinate unduly any of the extremes, although it recognises
a dependence of one on the other. Renunciation is to go to the
extreme, but also enjoyment is to be equally integral; Action has
to be complete and ungrudging, but also freedom of the soul
from its works must be absolute; Unity utter and absolute is the
goal, but this absoluteness has to be brought to its highest term
by including in it the whole infinite multiplicity of things.
So great is this scruple in the Upanishad that having so
expressed itself in the formula “By the Ignorance having crossed
over death by the Knowledge one enjoys Immortality” that Life
in the world might be interpreted as only a preliminary to an
existence beyond, it at once rights the balance by reversing the
order in the parallel formula “By dissolution having crossed
over death by birth one enjoys Immortality”, and thus makes
life itself the field of the immortal existence which is the goal
and aspiration of all life. In this conclusion it agrees with the
early Vedic thought which believed all the worlds and existence
and non-existence and death and life and immortality to be here
in the embodied human being, there evolvent, there realisable
and to be possessed and enjoyed, not dependent either for acquisition or enjoyment on the renunciation of life and bodily
existence. This thought has never entirely passed out of Indian
philosophy, but has become secondary and a side admission not
strong enough to qualify seriously the increasing assertion of the
extinction of mundane existence as the condition of our freedom
and our sole wise and worthy aim.
Isha Upanishad: Analysis
The pairs of opposites successively taken up by the Upanishad
and resolved are, in the order of their succession:
1. The Conscious Lord and phenomenal Nature.
2. Renunciation and Enjoyment.
3. Action in Nature and Freedom in the Soul.
4. The One stable Brahman and the multiple Movement.
5. Being and Becoming.
6. The Active Lord and the indifferent Akshara Brahman.
7. Vidya and Avidya.
8. Birth and Non-Birth.
9. Works and Knowledge.
These discords are thus successively resolved:
1. Phenomenal Nature is a movement of the conscious Lord. The
object of the movement is to create forms of His consciousness
in motion in which He as the one Soul in many bodies can take
up his habitation and enjoy the multiplicity and the movement
with all their relations.1
2. Real integral enjoyment of all this movement and multiplicity
in its truth and in its infinity depends upon an absolute renunciation; but the renunciation intended is an absolute renunciation
of the principle of desire founded on the principle of egoism and
not a renunciation of world-existence.2 This solution depends
on the idea that desire is only an egoistic and vital deformation of the divine Ananda or delight of being from which the
1 This is also the view of the Gita and generally accepted.
2 This again is the central standpoint of the Gita, which, however, admits also the
renunciation of world-existence. The general trend of Vedantic thought would accept
the renunciation of desire and egoism as the essential but would hold that renunciation of
egoism means the renunciation of all world-existence, for it sees desire and not Ananda
as the cause of world-existence.
Isha Upanishad: Part One
world is born; by extirpation of ego and desire Ananda again
becomes the conscious principle of existence. This substitution is
the essence of the change from life in death to life in immortality.
The enjoyment of the infinite delight of existence free from ego,
founded on oneness of all in the Lord, is what is meant by the
enjoyment of Immortality.
3. Actions are not inconsistent with the soul’s freedom. Man is
not bound by works, but only seems to be bound. He has to recover the consciousness of his inalienable freedom by recovering
the consciousness of unity in the Lord, unity in himself, unity
with all existence.3 This done, life and works can and should
be accepted in their fullness; for the manifestation of the Lord
in life and works is the law of our being and the object of our
4. What then of the Quiescence of the Supreme Being and how
is persistence in the Movement compatible with that Quiescence
which is generally recognised as an essential condition of the
supreme Bliss?
The Quiescence and the Movement are equally one Brahman and the distinction drawn between them is only a phenomenon of our consciousness. So it is with the idea of space
and time, the far and the near, the subjective and the objective, internal and external, myself and others, one and many. Brahman,
the real existence, is all these things to our consciousness, but
in itself ineffably superior to all such practical distinctions. The
Movement is a phenomenon of the Quiescence, the Quiescence
itself may be conceived as a Movement too rapid for the gods,
that is to say, for our various functions of consciousness to follow
in its real nature. But it is no formal, material, spatial, temporal
3 This truth would, again, be generally admitted, but not the conclusion that is drawn
from it.
Isha Upanishad: Analysis
movement, only a movement in consciousness. Knowledge sees
it all as one, Ignorance divides and creates oppositions where
there is no opposition but simply relations of one consciousness
in itself. The ego in the body says, “I am within, all else is
outside; and in what is outside, this is near to me in Time and
Space, that is far.” All this is true in present relation; but in
essence it is all one indivisible movement of Brahman which is
not material movement but a way of seeing things in the one
5. Everything depends on what we see, how we look at existence in our soul’s view of things. Being and Becoming, One and
Many are both true and are both the same thing: Being is one,
Becomings are many; but this simply means that all Becomings
are one Being who places Himself variously in the phenomenal
movement of His consciousness. We have to see the One Being,
but we have not to cease to see the many Becomings, for they
exist and are included in Brahman’s view of Himself. Only, we
must see with knowledge and not with ignorance. We have to realise our true self as the one unchangeable, indivisible Brahman.
We have to see all becomings as developments of the movement
in our true self and this self as one inhabiting all bodies and
not our body only. We have to be consciously, in our relations
with this world, what we really are, — this one self becoming
everything that we observe. All the movement, all energies, all
forms, all happenings we must see as those of our one and real
self in many existences, as the play of the Will and Knowledge
and Delight of the Lord in His world-existence.
We shall then be delivered from egoism and desire and the
sense of separate existence and therefore from all grief and
delusion and shrinking; for all grief is born of the shrinking
of the ego from the contacts of existence, its sense of fear,
weakness, want, dislike, etc.; and this is born from the delusion of separate existence, the sense of being my separate ego
exposed to all these contacts of so much that is not myself.
Isha Upanishad: Part One
Get rid of this, see oneness everywhere, be the One manifesting Himself in all creatures; ego will disappear; desire born of
the sense of not being this, not having that, will disappear; the
free inalienable delight of the One in His own existence will
take the place of desire and its satisfactions and dissatisfactions.4 Immortality will be yours, death born of division will be
6. The Inactive and the Active Brahman are simply two aspects
of the one Self, the one Brahman, who is the Lord. It is He
who has gone abroad in the movement. He maintains Himself
free from all modifications in His inactive existence. The inaction is the basis of the action and exists in the action; it is
His freedom from all He does and becomes and in all He does
and becomes. These are the positive and negative poles of one
indivisible consciousness. We embrace both in one quiescence
and one movement, inseparable from each other, dependent on
each other. The quiescence exists relatively to the movement,
the movement to the quiescence. He is beyond both. This is a
different point of view from that of the identity of the Movement
and Quiescence which are one in reality; it expresses rather
their relation in our consciousness once they are admitted as a
practical necessity of that consciousness. It is obvious that we
also by becoming one with the Lord would share in this biune
conscious existence.5
7. The knowledge of the One and the knowledge of the Many
are a result of the movement of the one consciousness, which
4 In the ordinary view all this would be admitted, but the practical possibility of maintaining this state of consciousness and birth in the world together would be doubted.
5 In the ordinary view the Jiva cannot exist in both at the same time; his dissolution is
into the Quiescence and not into unity with the Lord in the action and inaction.
Isha Upanishad: Analysis
sees all things as One in their truth-Idea but differentiates them
in their mentality and formal becoming. If the mind (Manishi) absorbs itself in God as the formal becoming (Paribhu)
and separates itself from God in the true Idea (Kavi), then
it loses Vidya, the knowledge of the One, and has only the
knowledge of the Many which becomes no longer knowledge
at all but ignorance, Avidya. This is the cause of the separate
Avidya is accepted by the Lord in the Mind (Manishi) in order to develop individual relations to their utmost in all the possibilities of division and its consequences and then through these
individual relations to come back individually to the knowledge
of the One in all. That knowledge has remained all along unabrogated in the consciousness of the true seer or Kavi. This seer
in ourselves stands back from the mental thinker; the latter, thus
separated, has to conquer death and division by a developing
experience as the individual Inhabitant and finally to recover by
the reunited knowledge of the One and the Many the state of
Immortality. This is our proper course and not either to devote
ourselves exclusively to the life of Avidya or to reject it entirely
for motionless absorption in the One.
8. The reason for this double movement of the Thinker is that
we are intended to realise immortality in the Birth. The self is
uniform and undying and in itself always possesses immortality.
It does not need to descend into Avidya and Birth to get that
immortality of Non-Birth; for it possesses it always. It descends
in order to realise and possess it as the individual Brahman in
the play of world-existence. It accepts Birth and Death, assumes
the ego and then dissolving the ego by the recovery of unity
realises itself as the Lord, the One, and Birth as only a becoming
of the Lord in mental and formal being; this becoming is now
governed by the true sight of the Seer and, once this is done,
becoming is no longer inconsistent with Being, birth becomes a
means and not an obstacle to the enjoyment of immortality by
Isha Upanishad: Part Two
the lord of this formal habitation.6 This is our proper course and
not to remain for ever in the chain of birth and death, nor to
flee from birth into a pure non-becoming. The bondage does not
consist in the physical act of becoming, but in the persistence
of the ignorant sense of the separate ego. The Mind creates the
chain and not the body.
9. The opposition between works and knowledge exists as long
as works and knowledge are only of the egoistic mental character. Mental knowledge is not true knowledge; true knowledge
is that which is based on the true sight, the sight of the Seer,
of Surya, of the Kavi. Mental thought is not knowledge, it is
a golden lid placed over the face of the Truth, the Sight, the
divine Ideation, the Truth-Consciousness. When that is removed,
sight replaces mental thought, the all-embracing truth-ideation,
Mahas, Veda, Drishti, replaces the fragmentary mental activity.
True Buddhi (Vijnana) emerges from the dissipated action of the
Buddhi which is all that is possible on the basis of the sensemind, the Manas. Vijnana leads us to pure knowledge (Jnana),
pure consciousness (Chit). There we realise our entire identity
with the Lord in all at the very roots of our being.
But in Chit, Will and Seeing are one. Therefore in Vijnana
or truth-ideation also which comes luminously out of Chit, Will
and Sight are combined and no longer as in the mind separated
from each other. Therefore when we have the sight and live in
the truth-consciousness, our will becomes the spontaneous law
of the truth in us and, knowing all its acts and their sense and
objective, leads straight to the human goal, which was always
the enjoyment of the Ananda, the Lord’s delight in self-being,
the state of Immortality. In our acts also we become one with
all beings and our life grows into a representation of oneness,
6 This is the stumbling-block to the ordinary philosophies which are impregnated with
the idea of the illusoriness of the world, even when they do not go the whole way with
the Mayavada. Birth, they would say, is a play of ignorance, it cannot subsist along with
entire knowledge.
Isha Upanishad: Analysis
truth and divine joy and no longer proceeds on the crooked path
of egoism full of division, error and stumbling. In a word, we
attain to the object of our existence which is to manifest in itself
whether on earth in a terrestrial body and against the resistance
of Matter or in the worlds beyond or enter beyond all world the
glory of the divine Life and the divine Being.
Part Two
Incomplete Commentaries
from Manuscripts
Isha Upanishad
All that is world in the Universe
The Sanscrit word jgt^ is in origin a reduplicated & therefore
frequentative participle from the root gm^ to go. It signifies “that
which is in perpetual motion”, and implies in its neuter form
the world, universe, and in its feminine form the earth. World
therefore is that which eternally vibrates, and the Hindu idea
of the cosmos reduces itself to a harmony of eternal vibrations;
form as we see it is simply the varying combination of different
vibrations as they affect us through our perceptions & establish
themselves to the concept. So far then Hinduism has reached
by analysis to the last & simplest material expression of this
complex universe. The question then arises, “Does anything lie
beyond? If matter is all, then this is the last & there is no beyond.
But is matter all?”
Our first verse is the answer of the Upanishad to this question. “All that is world in the Universe by the Lord must be
pervaded.” The very object of our existence is to pierce beyond
this last & thinnest veil of matter to Spirit, the Lord who is
behind every manifestation of matter, even the simplest & therefore is he the Lord, he is the Self of all things, matter being
merely the body. When we have realised that all this universe of
vibration is full of the Spirit, we have set our feet on the right
road that will lead us to the goal of existence. This is what we
“must” do, in other words to realise God in the universe is the
object of our existence. But why does the Upanishad say “must
be pervaded”; why does it not say simply “is pervaded”? Is this
pervasion then not a fact, but a possibility which each individual
soul has to turn into a fact for itself? In what sense is it said that
the object of the individual soul is to pervade the Universe with
the Lord? We must remember that according to the Upanishad
there are only two entities in existence which are not phenomena or manifestations, but eternal facts, and these two are in
Isha Upanishad: Part Two
reality not two but one, the illimitable & infinite Self behind
phenomena, and the finite self which perceives phenomena. The
Adwaita or Monistic Vedanta affirms the entire unity of these
two & explains their apparent separation by Maya, Illusion
or Ignorance, in other words by the theory that the Indivisible
Eternal has deliberately imagined himself as divisible (I speak in
metaphors, the only way of approaching such subtle inquiries)
& hence created an illusion of multiplicity where the only real
fact is Unity. We may take the metaphor of a sea & its waves; if
each wave were to imagine itself separate from all other waves
& from the sea of which it is a part, that would be an illusion
similar to that of the finite self when it imagines itself as different
from other finite selves and from the Infinite. The wave is not
really different from the sea but is sea (not the sea) and the next
moment will be indistinguishable from sea; in fact the word
“wave” merely expresses a momentary perception, an idea of
change or modification which the next moment we perceive not
to exist, and not a real object; the only real object is the sea.
The Visishta Adwaita or modified-Monistic Vedanta on the
other hand recognises that the infinite Self & the finite Self are
eventually One, but still there is a distinction, a certain limitation
of the Oneness. The finite Self is of & in the infinite Self & therefore one with it but it does not coincide with it or disappear into
it; the goal of its existence is the delight of feeling its oneness
with the Eternal, but still the very feeling of delight implies a
limitation, a difference, & this limitation is not temporary but
eternal. An image may be taken from the phenomenon of Light
& its vibrations; it is all light, there is no real difference, & yet
each of the vibrations is in a sense separate & continues its own
existence on its own line for ever through infinity. Lastly the
Dwaita or Dualistic Vedanta affirms, on the contrary, that the
finite selves & the Infinite are for ever different & the whole
riddle of the world lies in their difference & in their attraction
to each other. To become one with the Eternal is here also the
goal of the finite but the oneness is emotional & not essential; it
is Union & not fusion. It is difficult to find a close image here,
but for want of a better we may take that of a river & the sea to
Isha Upanishad: All that is world
which it is hasting. It is water hasting to water & the whole aim
of the river is to fling itself into the sea & towards that it strives
with all its might & with all its soul; & finally it reaches the sea &
mixes with it. And yet there it is still, a river & not the sea. So the
two live in a perpetual embrace, ever united & yet ever different
& feeling their separate existence. Now these three philosophies
really image three different states of soul & three different roads
to the realisation of God. There is the intellectual state of soul
which reaches God through knowledge; this naturally attaches
itself to Monism, for it seeks only the knowledge of its identity
with God & its tendency is to discourage all action & emotion
which interfere with this aim. Then there is the actional state of
soul which reaches God through action leading to knowledge &
inspired by emotion; this aims at the knowledge of its identity
with God, but its actional state requires a certain sense of difference from God without which action becomes meaningless;
its tendency therefore, if the knowledge-impulse predominates
over the emotional, is to rest for a time in modified Monism,
though it recognises pure Monism as a far goal beyond; but
if the emotional impulse predominates over the intellectual, its
tendency is to adopt modified Monism as a final solution. Lastly
there is the emotional state of soul which reaches God through
divine love; this naturally attaches itself to Dualism; for the only
desire of love is to attain the loved one & go on loving for
ever; an impossibility unless the feeling of difference in Union
goes on for ever. The three philosophies are therefore simply
three different standpoints from which we envisage one single
truth, that nothing eventually matters in the world except God
& the goal of existence is to attain Him. And I may add my own
conviction that all three are necessary soul-stages. By pausing
too long in Dualism or even in modified Monism, we debar ourselves too long from our final emancipation; but by leaping too
quickly to Monism we fall into a dangerous tendency towards
the premature dissolution of phenomena which if largely followed upsets the fine balance of the world. The right progress of
the soul is first to realise its difference from God, so that we may
feel attracted towards Him, then to realise that that difference
Isha Upanishad: Part Two
is a temporary or at least not an entire difference, that there is
unity beyond, so that we may advance towards Him by the right
road & under the laws of that phenomenal existence through
which he reveals himself to us, and finally to perceive that we
and God are One & all phenomena temporary & illusory, so that
escaping from name & form we may lose ourselves in Him and
attain our soul’s salvation. Well then, here are three standpoints;
which is the standpoint of the Upanishads? They do not, in fact,
confine themselves to any, but regarding them as three necessary
stages, speak now from one, now from another, now from a
third. Here it is speaking in a spirit of very slightly modified
Monism. There are two nonphenomenal existences, the Infinite
Self & the Finite Self; from the point of view of the Infinite,
Eternal Self, the universe is already pervaded with God; but we
must also consider the point of view of the Finite Self, — which
is really Infinite but considers itself to be Finite. To this Finite
Self the Universe is only the mass of its own perceptions. If it
perceives the Universe as mere matter, then for its purposes the
Universe is Matter & not pervaded by the Lord; if I consider
yonder tree as so much wood & pith & sap & leaves, such it is
& no more so far as I am concerned; if I look within & perceive
God there then it is I who have put him there; for the moment
before He was not there for me & now He is. In more Monistic
language the Self at first imagines itself to be confined within
its own body, but as it grows in thought it looks into object
after object & perceives itself there & so it goes on putting itself
into everything until it has pervaded all that is in the world
with itself; it then realises that there is no self or non-self but
all is God. We see that it is merely a difference of language, of
outlook, of perception; but these are the things through which
human thought proceeds & they must be given their due place.
To recognize the differences they involve & yet to perceive the
unity into which they merge, is the law & goal of all Hindu
But whatever the standpoint we take, for dualist, monist
or semimonist the Vedanta lays this down as the great essential
step to realise that when we have resolved this universe of forms
Isha Upanishad: All that is world
& names into a great harmony of vibrations, we must still go
beyond & perceive that the whole is but the material expression
of one pervading Spirit. And when we have realised this, what is
the practical result; for it must be remembered that the Vedanta
is always profoundly practical[.]
The Ishavasyopanishad
with a commentary in English
With God all this must be invested, even all that is world in this
moving universe; abandon therefore desire and enjoy and covet
no man’s possession.
The Upanishad sets forth by pronouncing as the indispensable basis of its revelations the universal nature of God. This
universal nature of Brahman the Eternal is the beginning and
end of the Vedanta and if it is not accepted, nothing the Vedanta
says can have any value, as all its propositions either proceed
from it or at least presuppose it; deprived of this central and
highest truth, the Upanishads become what Mleccha scholars &
philosophers think them to be, — a mass of incoherent though
often sublime speculations; with this truth in your hand as a
lamp to shed light on all the obscurest sayings of the Scriptures,
you soon come to realise that the Upanishads are a grand harmonious and perfectly luminous whole, expressing in its various
aspects the single and universal Truth; for under the myriad
contradictions of phenomena (prapancha) there is one Truth
and one only. All the Smritis, the Puranas, the Darshanas, the
Dharmashastras, the writings of Shaktas, Shaivas, Vaishnavas,
Sauras, as well as the whole of Buddhism and its Scriptures
are merely so many explanations, comments and interpretations
from different sides, of these various aspects of the one and only
Truth. This Truth is the sole foundation on which all religions
can rest as on a sure and impregnable rock; — and more than a
rock, for a rock may perish but this endures for ever. Therefore
is the religion of the Aryas called the Sanatana Dharma, the Law
Sempiternal. Nor are the Hindus in error when they declare the
Sruti to be eternal and without beginning and the Rishis who
Isha Upanishad: Part Two
composed the hymns to be only the witnesses who saw the truth
and put it in human language; for this seeing was not mental
sight, but spiritual. Therefore the Vedas are justly called Sruti
or revelation. Of these the Rig, Yajur, Sama & Atharvan are the
fertilising rain which gave the plant of the Truth nourishment
and made it grow, the Brahmanas are the forest in which the
plant is found, the Aranyakas are the soil in which it grows,
the Upanishads are the plant itself, roots, stalk, leaves, calix and
petals, and the flower which manifests itself once and for ever is
the great saying SO AHAM — I AM HE which is the culmination
of the Upanishads. Salutation to the SO AHAM. Salutation to the
Eternal who is without place, time, cause or limit, Salutation to
my Self who am the Eternal.
I salute the Eternal and my Self who am the Eternal. Swaha!
The Upanishad therefore begins by saying that all this must
be clothed or invested with the Lord. By this expression it is
meant that the individual Jivatman or human soul in order to
attain salvation must cover up all this universe with the Lord, as
one might cover the body with a garment. By the Lord we mean
obviously not the Unknowable Parabrahman, for of the Unknowable we cannot speak in terms of place, time or difference,
but the Brahman knowable by Yoga, the luminous shadow of the
One put forth by the Shakti of the One, which by dividing itself
into the Male and Female, Purusha and Prakriti, has created this
world of innumerable forms and names. Brahman is spoken of
as the Lord; that is, we best think of Him as the Ruler & Sovran
of the Universe. He is the still ocean of spiritual force, its mere
presence sets working the creative, preservative, and destructive
Shakti or Will of the Eternal Parabrahman. By her means he
forms the Ocean of Prakriti, which is the substratum of all form
or matter. Of these two, the Ocean of spiritual force and the
Ocean of material form, the latter is contained in the other &
could not be without it. It may be said to be surrounded by it or
The Ishavasyopanishad
clothed by it. The Lord himself is present on the Ocean in various
forms, Prajna, Hiranyagarbha & Virat, or Vishnu, Brahma and
Maheshwara. This is what the Puranas represent as Vishnu on
the Serpent of Time & Space in the Causal Ocean & Brahma
growing out of the lotus in his navel etc. This is the Lord, the
King & Ruler. We must therefore realise all things in this universe
to be the creation of that ocean of Brahman or spiritual force
which surrounds them as a robe surrounds its wearer.
Surely all things [are] Brahman himself; why then should he
be said to surround all things as if he were different from them?
It is meant by this expression that the universal & undivided consciousness which we call Brahman, surrounds and
includes all the limited individual consciousnesses which present
themselves to us in the shape of things.
Still I do not understand. How can the one indivisible consciousness be divided, or if it is divided how can it at the same
time remain one and surround its own parts? A thing cannot
be at the same time one and indivisible and yet divisible and
On the contrary this is precisely the nature of consciousness
to be eternally one & indivisible, & yet always divisible at will.
A man’s consciousness has often been split up into two states,
each with its own history and memory, so that when he is in
one state, he does not know what he has been thinking and
doing in the other. Persons ignorant of the Truth imagine from
this circumstance that a man’s consciousness must be not single
and homogeneous but a bundle of different personalities, just
as the Sankhyas & others imagine that there must be an infinite
number of Purushas, souls & not One, for otherwise, they say,
Isha Upanishad: Part Two
all would have the same knowledge, the same pleasure & pain
etc. (This is so in a sense, as his present personality contains also
in a submerged state the personalities of his previous births, and
an unwise hypnosis may throw him back into a bygone state of
personality.) But this is merely Avidya, Ignorance, & when the
apparently individual Purusha puts himself into the complete
state of Yoga with the Eternal he discovers that all the time there
was only One Purusha who was cognizant of & contained the
others, in the sense that they were simply projections (sE.s) from
him. These states of split consciousness are only different states
of one personality and not separate personalities. This will at
once be clear if a skilful and careful hypnotiser put the man in the
right state of sleep; for then a third state of personality will often
evolve which has known all along what the other two were doing
and saying & is in itself sufficient proof that all along the unity
of consciousness was there, submerged indeed but constant and
subliminally active. The division of this one consciousness into
two separate states results from a particular & unusual action
of Avidya, the same universal Nescience which in its general
& normal action makes men imagine that they are a different
self from the Universal Consciousness and not merely states or
conditions projected (s.) of that consciousness. We see here then
an established example of the one and indivisible consciousness
becoming divided and multifold, yet remaining one and indivisible all the time. This single consciousness itself, the I of the
waking man, is only a division or rather a state of a still wider
consciousness more independent of gross matter which gets
some play in the condition of dream (and of dream hypnosis is
only a particular and capricious form), but is more permanently
& coherently liberated from the gross body at or after death.
This wider consciousness is called the Dream Condition and
the body or upadhi in which it works is called the Subtle Body.
The Dream Consciousness may be said to surround the waking
consciousness and its body as a robe surrounds its wearer, for
it is wider & less trammelled in its nature & range; it is the
selecting agency from which & by which a part is selected for
waking purposes in the material life. The Dream Consciousness
The Ishavasyopanishad
is itself [surrounded] by a still wider consciousness which we
call the Sleep Condition or the Causal Body and from this &
by this it is selected for life before birth & after death. This
Sleep Condition is again surrounded by Brahman from whom
& by whom it is selected for causal purposes, — just as a robe
surrounds its wearer. Thus you will realise that Brahman is a
wide eternally one & indivisible Consciousness which yet limits
itself at will and yet remains illimitable surrounding like a robe
all its various states or illusory limitations.
True but that which surrounds is always a separate thing
from that which is surrounded, the robe is different from its
Let us consider a nut with the kernel in it, we see that ether
in the form or upadhi of the nut, surrounds ether in the upadhi
of the kernel as a robe surrounds its wearer; but the two are the
same; there is one ether, not two.
Now I understand.
Consider next what the Upanishad goes on to indicate more
definitely as the thing to be clothed or invested — whatever is
jagat in jagati, or literally whatever is moving thing in her that
moves. Now jagati, she who moves, is an old name for Earth,
Prithivi, and afterwards for the whole wide universe, of which
the Earth with which alone we human beings are at present
concerned, is the type. Why then is the universe called jagati,
she that moveth? Because it is a form of Prakriti whose essential
characteristic is motion; for by motion she creates this material
world, and indeed all object-matter is only a form, that is to
say a visible, audible or sensible result of motion; every material
object is jagat, full of infinite motion, — even the stone, even the
Isha Upanishad: Part Two
clod. This material world, our senses tell us, is the only existing
reality; but the Upanishad warns us against the false evidence of
our senses and bids us realise in our hearts and minds Brahman
the Ocean of spiritual force, drawing him in our imaginations
like a robe round each sensible thing.
But the Upanishad does not say that the material world is
itself Brahman.
It will yet say that. It tells us next by abandonment of this (all
that is in the world) to enjoy and not covet any man’s wealth. We
are to enjoy the whole world, but not to covet the possessions of
others. How is this possible? If I, Devadatta, am told to enjoy all
that is in the world, but find that I have very little to enjoy while
my neighbour Harischandra has untold riches, how can I fail to
envy him his wealth and why should I not try to get it for my
own enjoyment, if I safely can? I shall not try, because I cannot,
because I have realized that there is nothing in this world but
Brahman manifesting the universe by his Shakti, and that there
is no Devadatta, no Harischandra, but only Brahman in various
states of consciousness to which these names are given. If therefore Harischandra enjoys his riches, then it is I who am enjoying
them, for Harischandra is myself, — not my body in which I am
imprisoned or my desires by which my body is made miserable,
but my true self, the Purusha within me who is the witness &
enjoyer of all this sweet, bitter, tender, grand, beautiful, terrible,
pleasant, horrible and wholly wonderful and enjoyable drama
of the world which Prakriti enacts for his delectation. Now if
as the Sankhyas and other philosophies and the Christians and
other religions declare, there are innumerable Purushas and not
one, there would be no ground for the Christian injunction to
love others as oneself or for the description by the Sruti & Smriti
of the perfect sage as svBtEhtrt,, busied with and delighting in
the good of all creatures; for then Harischandra would be in no
way connected with me and there would be no point of contact
The Ishavasyopanishad
between us except the material, from which hatred & envy are
far more ready to arise than love and sympathy. How then could
I prefer him to myself? But from the point of view of Vedanta,
such preference is natural, right and in the end inevitable.
That is a large view.
And a true view.
How is the preference of others to myself inevitable, natural,
It is inevitable because as I have risen from the beast to the
man, so must I rise from the man to the God & of Godhead this
preference is the perennial well & fountain, evolution meaning
simply the wider and wider revelation of Brahman, the universal
spirit, the progress from the falsehood of matter to the truth
of spirit; — and this progress, however slow, is inevitable. It is
natural because I am not really preferring another to myself, but
my true self to my false, God who is in all to my single body
and mind, myself in Devadatta and Harischandra, to myself in
Devadatta alone. It is right because it is better for me to enjoy
the enjoyment of Harischandra than to enjoy my own, since in
this way I shall make my knowledge of Brahman a reality and
not a mere intellectual conception or assent; I shall turn it into
an experience — anubhav, and anubhav, the Smritis tell us, is the
essence of true Jnana. For this reason perfect love, by which I
do not mean the mere sensual impulse of man towards woman,
is a great and ennobling thing, for by its means two separated
conditions of the Universal Consciousness come together and
become one. Still nobler and more ennobling is the love of the
patriot who lives & dies for his country, for in this way he
Isha Upanishad: Part Two
becomes one with millions of divine units and still greater, nobler, more exalting the soul of the philanthropist, who without
forgetting family or country lives and dies for mankind or for all
creatures. He is the wisest Muni, the greatest Yogi, who not only
reaches Brahman by the way of Jnana, not only soars to Him
on the wings of Bhakti, but becomes He through God-devoted
Karma, who gives himself up utterly for his family and friends,
for his country, for all humanity, for the world, yes & when he
can, the solar system & systems upon systems, — for the whole
Therefore the Upanishad tells us that we must enjoy by
abandonment, by tyaga or renunciation. This is a curious expression, t
n (y4
n B;5FTA,; it is a curious thing to tell a man
that he must abandon & what he has abandoned enjoy by the
very sacrifice. The natural man shrinks from the statement as a
dangerous paradox. Yet the seer of the Upanishad is wiser than
we, for his statement is literally true. Think what it means. It
means that we give up our own petty personal joy and pleasure,
to bathe up to the eyes in the joys of others; and the joys of one
man may be as great as you please, the united joys of a hundred
must needs be greater. By renunciation you can increase your
enjoyments a hundredfold; if you are a true patriot, you will feel
the joys, not of one man, but of three hundred millions; if you
are a true philanthropist, all the joys of the countless millions
of the earth will flow through your soul like an ocean of nectar.
But, you say, their sorrows will flow there too? That too is an
agony of sweetness which exalts the soul to Paradise, that you
can turn into joy, the unparalleled joy of relieving and turning
into bliss the woes of the nation for which you sacrifice yourself
or of the humanity in whom you are trying to realise God. Even
the mere continuous patient resolute effort to do this is a joy
unspeakable; even defeat in such a cause is a stern pleasure
when it strengthens the soul for new and ceaseless endeavour.
And the souls worthy of the sacrifice, derive equal strength from
defeat & victory. Remember that [it] is not the weak in spirit to
whom the Eternal gives himself wholly; it is the strong heroic
soul that reaches God. Others can only touch His shadow from
The Ishavasyopanishad
afar. In this way the man who renounces the little he can call his
own for the good of others, gets in return and can utterly enjoy
all that is world in this moving universe.
If you cannot rise so high, still the words of the Upanishad
are true in other ways. You are not asked necessarily to give up
the objects of your enjoyments physically; it is enough if you give
them up in your heart, if you enjoy them in such spirit that you
will neither be overjoyed by gain nor cast down by loss. That
enjoyment is clear, deep and calm; fate cannot break it, robbers
cannot take it away, enemies cannot overwhelm it. Otherwise
your enjoyment is chequered and broken with fear, sorrow,
trouble & passion, the passion for its increase, the trouble of
keeping it, the sorrow of diminution, the fear of its utter loss.
It is far better by abandoning to enjoy. If you wish to abandon
physically, that too is well, so long as you take care that you are
not cherishing the thought of the enjoyment in your mind. Nay,
it will often be a quicker road to enjoyment. Wealth and fame
and success naturally flee from the man who pursues them; he
breaks his heart or perishes without gaining them; or if he gains
them, it is often after a very hell of difficulty, a very mountain
of toil. But when a man turns his back on wealth & glory,
then, unless his past actions forbid, they come crowding to lay
themselves at his feet. And if they come, will he enjoy or reject
them? He may reject them — that is a great path & the way of
innumerable saintly sages — but you need not reject them, you
may take & enjoy them. How will you enjoy them then? Not
for your personal pleasure, certainly not for your false self; for
you have already abandoned that kind of enjoyment in your
heart; but you may enjoy God in them and them for God. As a
king merely touching the nuzzerana, passes it on into the public
treasury, so you may, merely touching the wealth that comes
to you, pour it out for those around you, for the country, for
humanity, seeing Brahman in these. Glory again he may conceal
with humility, but use the influence it gives him in order to lead
men upwards to the divine. Such a man will quickly rise above
joy & sorrow, victory & defeat; for in sorrow as in joy he will
feel himself to be near God, with God, like God and finally God
Isha Upanishad: Part Two
himself. Therefore the Upanishads go on to say
h kmAEZ EjjFEvq
QCt\ smA,.
Do thy deeds in this world and wish to live thy hundred years. A
hundred years is the full span of man’s natural life according to
the Vedas. The Sruti therefore tells us that we must not turn our
backs on life, must not fling it from us untimely or even long for
early release from our body but willingly fill out our term, even
be most ready to prolong it to the full period of man’s ordinary
existence so that we may go on doing our deeds in this world.
Mark the emphasis laid on the word k;vn^ by adding to it eva.
Verily we must do our deeds in the world and not avoid doing
them; there is no need to flee to the mountains in order to find
the Self, since He is here, in you and in all around you. And if
you flee there, not to find Him, but to escape from the misery &
misfortune of the world which you are too weak to face, then
you lose the Self for this life and perhaps many to come. I repeat
to you that it is not the weak and the coward who can climb
up to God, but the strong and brave alone. Every individual
Jivatman must become the perfect Kshatriya before he can be
the Brahmin.
All this is opposed to what the wisest men have taught and
those we most delight to revere, still teach and practise.
Are you sure that it is? What do they teach?
That vairagya, disgust with the world is the best way and
its entry into a man’s soul is his first call to the way of mukti,
which is not by action but by knowledge.
Vairagya is a big word and it has come to mean many things,
and it is because these are confused and jumbled together by the
The Ishavasyopanishad
men of Aryavarta, that tamas and Anaryan cowardice, weakness
& selfishness have spread over this holy & ancient land, covering
it with a thick pall of darkness. There is one vairagya, the truest
and noblest, of the strong man who having tasted the sweets of
this world finds that there is no permanent and abiding sweetness in them, that they are not the true and immortal joy which
his true and immortal self demands and turns to something in
himself which is deeper, holier and imperishable. Then there is
the vairagya of the weakling who has lusted and panted and
thirsted for the world’s sweets but has been pushed & hustled
from the board by fate or by stronger men than himself; and
would use Yoga and Vedanta as the drunkard uses his bottle and
the opium-maniac his pill or his laudanum. Not for such ignoble
uses were these great things meant by the Rishis who disclosed
them to the world. If such a man came to me for initiation, I
would send him back with the fiery rebuke of Srikrishna to the
son of Pritha
k;t-(vA kmlEmd\ Evqm
{Ny\ mA -m gm, pAT n
{tt^ (v6y;pp(t
Truly is such weakness unworthy of one who is no other than
Brahma, the Eternal, the Creator and Destroyer of the worlds.
Yet I would not be understood to decry the true vairagya of sorrow and disappointment; for sometimes when men have tried in
ignorance for ignoble things and failed, not from weakness but
because these things were beneath their true greatness and high
destiny, then their eyes are opened and they seek meditation,
solitude and samadhi not as a dram to drown their sorrow and
still unsated longing, but to realise their divine strength and use
it for divine purposes; sometimes great spirits seek the way of
the Sannyasin, because in the solitude alone with God and the
Guru, they can best develop Brahmatejah. Once attained they
pour it in a stream over the world; such was Shankaracharya;
and sometimes it is the sorrow of others or the misery of the
world that finds them in ease & felicity & drives them out, as
Buddha was driven out, to seek help for sufferers in the depths
Isha Upanishad: Part Two
of their own being. True Sannyasins are the greatest of all men
because they are the strongest unto work, the most mighty in
God to do the works of God.
I repeat that all this is opposed to the teaching of the great
Adwaitavadin Acharyas, Sri Shankara and the rest.
It is not opposed to the teaching of Srikrishna who is the
greatest of all teachers and the best of Jagatgurus. For he tells
Sanjay in the Mahabharata that between the creed of salvation
by works and the creed of salvation by no works, that of salvation by works is the true creed and he condemns the other as the
idle talk of a weakling; and again and again in the Bhagavadgita
he lays stress on the superiority of works.
This is true, but he also says that Jnana is superior to all
things and there is nothing equal to it.
Nor is there; for Jnana is indispensable. Jnana is first &
greatest; works without Jnana will not save a man but only
plunge him deeper and deeper into bondage. The works of which
the Upanishad speaks are to be done after you have invested all
this universe with God; after, that is to say, you have realised that
all is the one Brahman and that your actions are but the dramatic
illusions unrolled by Prakriti for the delight of the Purusha. You
will then do your works t
n (y4
n; or as Srikrishna tells you to do,
after giving up the desire for the fruits of your works and devoting all your actions to Him, — not to your lower not-self which
feels pleasure & pain but to the Brahman in you which works
only loks\g}hAT that instead of the uninstructed multitudes being
bewildered and led astray by your inactivity, the world may
rather be helped, strengthened and maintained by the godlike
nature of your works. This is what the Upanishad goes on to say
The Ishavasyopanishad
“Thus to you there is no other way than this, action clingeth not
to a man.” This means that desireless actions, actions performed
after renunciation and devoted to God, — these & these only —
do not cling to a man, do not bind him in their invisible chains
but fall from him as the water from the wings of the swan.
They cannot bind him, because he is freed from the woven net
of causality. Causality springs from the idea of duality, the idea
of sorrow & happiness, love & hate, heat & cold which arises
from Avidya and he, having renounced desire and realised Unity,
is above Avidya and above duality. Bondage has no meaning for
him. It is not in reality he that is doing the actions, but Prakriti
inspired by the presence of the Purusha in him.
Why then does Shankara say that it is necessary to give up
works in order to attain absolute unity? Those who do works,
in his opinion, only reach sAlo7 with Brahman, relative and
not absolute unity.
There was a reason for what Shankara said and it was necessary in his age that Jnana should be exalted at the expense of
works; for the great living force with which he had to struggle,
was not the heresies of later Buddhism — Buddhism decayed
and senescent, but the triumphant doctrines of the Karmakanda
which made the faithful performance of Vedic rites & ceremonies the one path and heaven the only goal. In his continual
anxiety to show that works — of which these rites & ceremonies
were a part, — could not be the one path to heaven, he bent the
bow as far as he could the other way and argued that works were
not the path to the last and greatest mukti at all. Let us however
consider what the depreciation of the Karmamarga means in the
mouths of Shankara and other Jnanamargis. It may mean that
Karma in the sense of Vedic rites & ceremonies are not the way
to Mukti and if this is the meaning, then Shankara has done
his work effectually; for I think no one of authority will now
try to maintain the opposite thesis. We all agree that Swarga,
Isha Upanishad: Part Two
the sole final result of the Karmakanda, is not Mukti, is much
below Mukti and ends as soon as its cause is exhausted. We all
agree also that the only spiritual usefulness of Vedic ceremonies
is to purify the mind and fit it for starting on the true path of
Mukti which lies through Jnana. But if you say that works in
the sense of kt&y km are not a path to Mukti, then I demur;
for I say that Karma is not different from Jnana, but is Jnana, is
the necessary fulfilment and completion of Jnana; that Bhakti,
Karma and Jnana are not three but one and go inseparably
together. Therefore Srikrishna says that Sankhya (Jnanayog) and
Yoga (Bhakti Karma Yoga) are not two but one and only bAlA,,
undeveloped minds, make a difference.
But how can Shankaracharya be called an undeveloped
He was not an undeveloped mind, but he was dealing with
undeveloped minds and had to speak their language. If he had
given his sanction to Karma, however qualified, the general run
of people would not have understood him and would have clung
to their rites and ceremonies; it is indeed to this difficulty of
language, its natural imperfection and the imperfection of the
minds that employ language, to which all the confusion and
sense of difference in religion & philosophy is due, for religion
& philosophy are one & above difference. Nor was Shankara
so entirely opposed to Karma as is ordinarily imagined from
the vehemence of his argument in some places. For what do
you mean when you say that Karma is no path to Mukti? Is
it that Karma prompted by desire is inconsistent with mukti,
because it necessarily leads to bondage and must therefore be
abandoned? On this head there is no dispute. We all agree that
works prompted by desire, lead to nothing but the fulfilment of
desire followed by fresh works in another life. Is it that Karma
without desire is inconsistent with Mukti, prevents mukti by
fresh bondage and must be abandoned? This is not consistent
The Ishavasyopanishad
with reason, for bondage is the result of desire & ignorance
and disappears with desire & ignorance; therefore in nishkam
karma there can be no bondage. It is inconsistent with Sruti
(y sED\ E/kmk8rEt jmm(y i(yAEd. It is inconsistent with facts for Srikrishna did works, Janaka and others
did works, but none will say that they fell into the bondage of
their works; for they were jFvm;4. Is it meant that nishkam
karma may be done as a step towards b}9AE: by Jnan but must
be abandoned as soon as Jnan is acquired? This also will not
stand because Janaka and the others did works after they had
acquired Jnan as well as before. For the same reason Shankara’s
argument that km must cease as a matter of sheer necessity as
soon as one gains Brahma, because Brahma is aktA, will not
stand; for Janaka gained Brahma, Srikrishna was Brahma, and
yet both did works; nay, Srikrishna in one place speaks of him
as doing works; for indeed Brahman is both aktA as Purusha
and ktA as Prakriti; and if it be said that Parabrahman the
Turiya Atma in whom all bhed disappears is aktA, I answer
Et n
Et, the Unknowable
that he is neither ktA nor aktA, He is n
and the Jivatma does not merge finally in Him while it is in
the body; though it may do so at any time by Yoga. ly takes
hEnpAtAt^, that is to say by the Muktatma after leaving
place aAd
its body, not willing to return to another; the Jivanmukta is
made one with the luminous shadow of Parabrahman which we
call the Sacchidananda. If it be said that this is not Mukti, I
answer that there can be no greater Mukti than becoming the
Sacchidananda, and that laya in the Parabrahman is -v
to the Jivatman when it has ceased to be Jivatman and become
Sacchidananda; for Parabrahman can always & at will draw
Sacchidananda into Itself and Sacchidananda can always and
at will draw into Parabrahman; since the two are in no sense
two but one, in no sense subject to Avidya but on the other side
of Avidya. Then if it be said that En;kAm km can only lead to
Brahmaloka and not mukti, I still answer that in that case we
must suppose that Srikrishna after he left his body, remained
separate from the Supreme and therefore was not Bhagavan at
all but only a great philosopher & devotee, not wise enough to
Isha Upanishad: Part Two
attain Mukti, and that Janak and other Jivanmuktas were falsely
called muktas or only in the sense of the aAp
E"k mukti. This
however would contradict Scripture and the uniform teaching
of Sruti and Smriti, and cannot therefore be upheld by any
Hindu, still less by any Vedantin; for if there is no authority
in Sruti, then there is no truth in Vedanta, and the doctrine
of the Charvakas has as much force as any. Moreover it would
contradict reason, since it would make mukti which is a spiritual
change, dependent on a mere mechanical & material change like
death, which is absurd. Shankara himself therefore admits that
in these cases En;kAm km was not inconsistent with m;E4 or with
being the Brahman; and he would have admitted it still more
unreservedly if he had not been embarrassed by his relations of
intellectual hostility to the Purvamimansa. It is proved therefore
that km is not inconsistent with m;E4 but that on the contrary
both the teaching and practice of the greatest Jivanmuktas and
of Bhagavan himself have combined Jnana and En;kAm km as
one single path to mukti.
One argument, however, remains; it may be said that km
may be not inconsistent with mukti, may be one path to mukti,
but in the last stage it is not necessary to mukti. I readily admit
that particular works are not necessary to mukti; it is not necessary to continue being a householder in order to gain mukti. But
no one who possesses a body, can be free of karma. This is clearly
and incontrovertibly stated by Srikrishna in the Bhagavadgita.
[n Eh kE<("ZmEp jAt; Et(ykmkt^.
vf, km sv, kEtj
{, ]
And this statement in the Gita is perfectly consistent with reason;
for the man who leaves the world behind him and sits on a
mountaintop or in an asram has not therefore, it is quite clear,
got rid of Karma; if nothing else, he has to maintain his body,
to eat, to walk, to move his limbs or to sit in asan and meditate;
and all this is Karma. If he is not yet mukta, this karma will
moreover bind him and bear its fruits in relation to himself as
well as to others; even if he is mukta, his body & mind are
not free from Karma until his body is dropped off, but go on
The Ishavasyopanishad
under the impulse of prarabdha until the prarabdha & its fruit
are complete. Nay even the greatest Yogi by his mere bodily
presence in the phenomenal world, is pouring out a stream of
spiritual force on all sides, and this action though it does not
bind him, has a stupendous influence on others. He is svBtEht
rt, though he wills it not; he too with regard to his body is
avf, and must let the gunas of prakriti work. Since this is so,
let every man who wishes to throw his kt&y km behind him, see
that he is not merely postponing the completion of his ArND to
a future life and thereby condemning himself to the rebirth he
wishes to avoid.
But how can this be that the jivanmukta is still bound by
his past deeds? Does not mukti burn up one’s past deeds as in a
fire? For how can one be at the same time free and yet bound?
Mukti prevents one’s future deeds from creating bondage;
but what of the past deeds which have already created bondage?
The Jivanmukta is not indeed bound, for he is one with God and
God is the Master of His prakriti, not its slave; but the Prakriti
attached to this Jivatman has created causes while in the illusion
of bondage and must be allowed to work out its effects, otherwise the chain of causation is snapped and the whole economy
of nature is disturbed and thrown into chaos. u(sFd
etc. In order to maintain the worlds therefore, the Jivanmukta
remains working like a prisoner on parole, not bound indeed
by others, but detained by himself until the period previously
appointed for his captivity shall have elapsed.
This is indeed a new light on the subject.
It is no new light but as old as the sun; for it is clearly laid
down in the Gita and of the teaching of the Gita, Srikrishna
Isha Upanishad: Part Two
says that it was told by him to Vivasvan, the Vishnu of the
solar system and by him to Manou, the original Thinker in
man, and by Manou handed down to the great king-sages, his
descendants. Nay, it plainly arises from the nature of things.
The whole confusion in this matter proceeds from an imperfect
understanding of mukti; for why do men fly from action and
shun their kt&y km in the pursuit of mukti? It is because they
dread to be cast again into bondage, to lose their chance of m;E4.
Yet what is mukti? It is release, — from what? From Avidya,
from the great Nescience, from the belief that you are limited &
bound, who are illimitable Brahman and cannot be bound. The
moment you have realised that Avidya is an illusion, that there
is nothing but Brahman and never was nor will be anything
but Brahman, realised it, I say, had an;Bv of it, not merely
intellectually grasped the idea, from that moment you are free
and always have been free. Avidya consists precisely in this that
the Jivatman thinks there is something beside himself, he himself
being other than Brahman, something which binds him; but in
reality He, being Brahman, is not bound, never was bound nor
could be bound and never will be bound. Once this is realised,
the Jivatman can have no farther fear of karma; for he knows
that there is no such thing as bondage. He will be quite ready
to do his deeds in this world; nay, he will even be ready to be
reborn, as Srikrishna himself has promised to be reborn again
and again; for of rebirth also he has no farther fear, since he
knows he cannot again fall under the dominion of Avidya, unless
he himself deliberately wills it; once free, always free. Even if he
is reborn, he will be reborn with full knowledge of what he
really is, of his past lives and of the whole future and will act as
a Jivanmukta.
But if this statement once free, always free hold, what of the
statements about great Rishis & Yogis falling again under the
dominion of Avidya?
The Ishavasyopanishad
A man may be a great Rishi or Yogi without being Jivanmukta. Yog and spiritual learning are means to Mukti, not
n l<yo n m
Mukti itself. For the Sruti says nAymA(mA vcn
n bh;nA *;t
Will then the Jivanmukta actually wish to live a hundred
years, as the Sruti says? Can one who is m;4 have a desire?
The Jivanmukta will be perfectly ready to live a hundred
years or more if needs be; but this recommendation is given
not to the Jivanmukta or to any particular class of person but
generally. You should desire to live your allotted term of life,
because you in the body are the Brahman who by the force of
His own Shakti is playing for Himself by Himself this lila of
creation, preservation and destruction; in this view Brahman is
Isha, the Lord, Creator & Destroyer; and you also are Isha,
Creator & Destroyer; only for your own amusement, to use
a violent metaphor, you have imagined yourself limited by a
particular body for the purposes of the play, just as an actor
imagines himself to be Dushyanta or Rama or Ravana; and
often the actor loses himself in the part and really feels himself to be what he is playing, forgetting that he is really not
Dushyanta or Rama, but that Devadatta who plays a hundred
parts besides. Still when he shakes off this illusion & remembers that he is Devadatta, he does not therefore walk off from
the stage and by refusing to act, break up the play but goes
on playing his best till the proper time for the curtain to fall.
And so we should all do, whether as householder or Sannyasi,
as Jivanmukta or as mumukshu, remembering always that the
object of this sansara is creation and that it is our business so
long as we are in this body to create. The only difference is
this, that so long as we forget our Self, we create like servants
under the compulsion of our Prakriti or Nature, and are, as
it were, slaves & bound by her actions which we imagine to
Isha Upanishad: Part Two
be ours; but when we know the Self and experience our true
Self, then we are masters of our Prakriti and not bound by
her creations; our soul becomes the Sakshi, the silent spectator,
of the actions of our Nature; thus are we both spectator &
actor, and yet because we know the whole to be merely the
illusion of an action and not action itself, because we know
that Rama is not really killing Ravana nor Ravana being killed,
for indeed Ravana lives as much after the supposed death as
before; so are we neither actor nor spectator but the Self only
and all we see only visions of the Self — as indeed the Sruti
frequently uses the word e
"d^, saw, in preference to any other
for those conceptions with which the Brahman peoples with
Himself the Universe of Himself. The mumukshu therefore will
not try or wish to leave his life before the time, just as he will
not try or wish to leave actions in this life, but only the desire
for their fruit. For if he breaks impatiently the thread of his
life before it is spun out, he will be no Jivanmukta but a mere
suicide and attain the very opposite result of what he desires.
The Upanishad says
as;yA nAm t
lokA aD
n tmsAvtA,.
(yAEBgQCEt y
cA(mhno jnA,
Shankara takes this verse in a very peculiar way. He interprets
aA(mhno as slayers of the Self, and since this is obviously an
absurdity, for the Self is eternal and unslayable, he says that it is
a metaphor for casting the Self under the delusion of ignorance
which leads to birth. Now this is a very startling and violent
metaphor and quite uncalled for, since the idea might easily
have been expressed in any other natural way. Still the Sruti
is full of metaphor and we shall therefore not be justified in
rejecting Shankara’s interpretation on that ground only. We must
see whether the rest of the verse is in harmony with the interpretation. Now we find that in order to support his view Shankara
is obliged to strain astonishingly the plain meaning of other
words in the sentence also; for he takes lokA as meaning various
kinds of birth, so that as;yA lokA means the various births as
man, animal etc, called aAs;rA because Rajas predominates in
The Ishavasyopanishad
them and they are accompanied with Asuric dispositions.1 All
this is a curious and unparalleled meaning for Asuric worlds.
The expression lokA is never applied to the various kinds of
forms the Jivatman assumes, but to the various surroundings
of the different conditions through which it passes, of which
life in this world is one; we say ihlok or m(ylok, prlok or
-vglok, b}9lok, golok etc, but we do not say pf;lok, pE"lok,
kFVlok. If we say aAs;r lok we can mean nothing but the regions
of Asuric gloom as opposed to the divine loks, Brahmalok,
Golok, Swarga. This is the ordinary meaning when we speak of
going to a world after death, and we must not take it in any
other sense here just to suit our own argument. Moreover the
expression y
loses its peculiar force if we apply it to all living
beings except the few who obtain mukti partial or complete; it
obviously means some out of many. We must therefore refuse to
follow even Shankara, when his interpretation involves so many
violences to the language of Sruti and so wide a departure from
the recognized meaning of words.
The ordinary sense of the words gives a perfectly clear and
consistent meaning. The Sruti tells us that it is no use taking
refuge in suicide or the shortening of your life, because those
who kill themselves instead of finding freedom, plunge by death
into a worse prison of darkness — the Asuric worlds enveloped
in blind gloom.
Are then worlds of Patala beneath the earth a reality and
do the souls go down there after death? But we know now that
there is no beneath to the earth, which is round & encircled by
nothing worse than air.
1 Another version which duplicates some of the last part of this sentence reads as
follows, beginning after “other words in the sentence also;” —
for he says that as;yA lokA means the various kinds of birth; even the Devas being
considered Asuric births as opposed to the Paratman; but this is a misuse of words
because the Devas cannot be Asura births as opposed to the Daiva birth of Paratman,
Paratman is above birth & above Devahood. Asurya can only mean Asuric as opposed
to Devic.
Isha Upanishad: Part Two
Do not be misled by words. The Asuric worlds are a reality,
the worlds of gloom in the nether depths of your own being. A
world is not a place with hills & trees & stones, but a condition
of the Jivatman, all the rest being only circumstances & details
of a dream; this is clear from the language of the Sruti when it
speaks of the spirit’s lok in the next world, am;E;mn^ lok
, as being
good or otherwise. Obviously lok means state or condition.
m(ylok is not essentially this Earth we see, for there may &
must be other abodes of mortal beings but the condition of
mortality in the gross body, Swargalok is the condition of bliss
in the subtle body, Narak the condition of misery in the subtle
body, Brahmalok the condition of being near to Hiranyagarbha
in the causal body. Just as the Jivatman like a dreamer sees the
Earth & all its features when it is in the condition of mortality,
and regards itself as in a particular place, so when it is in a
condition of complete tamas in the subtle body, it believes itself
to be in a place surrounded by thick darkness, a place of misery
unspeakable. This world of darkness is imagined as being beneath the earth, beneath the condition of mortality, because the
side of the earth turned away from the Sun is regarded as the
nether side, while Swarga is above the Earth, because the side of
earth turned to the Sun is considered the upper side, the place of
light & pleasure. So the worlds of utter bliss begin from the Sun
and rise above the Sun to Brahmalok. But these are all words &
dreams, since Hell & Patal & Earth & Paradise & Heaven are
all in the Jivatma itself and not outside it. Nevertheless while we
are still dreamers, we must speak in the language & terms of the
What then are these worlds of nether gloom?
When a man dies in great pain, or in great grief or in great
agitation of mind and his last thoughts are full of fear, rage, pain
or horror, then the Jivatman in the Sukshmasharir is unable to
The Ishavasyopanishad
shake off these impressions from his mind for years, sometimes
for centuries. The reason of this is the law of death; death is a
moment of great concentration when the departing spirit gathers
up the impressions of its mortal life, as a host gathers provender
for its journey, and whatever impressions are predominant at
that moment, govern its condition afterwards. Hence the importance, even apart from Mukti, of living a clean and noble life
and dying a calm & strong death. For if the ideas & impressions
then uppermost are such as associate the self with this gross
body and the vital functions, ie to say, with the lower upadhi,
then the soul remains long in a tamasic condition of darkness
& suffering, which we call Patal or in its worst forms Hell. If
the ideas & impressions uppermost are such as associate the
self with the mind and the higher desires then the soul passes
quickly through a short period of blindness to a rajaso-sattwic
condition of light & pleasure and wider knowledge, which we
call Paradise, Swarga or Behesta, from which it will return to
birth in this world; if the ideas & impressions are such as to
associate the self with the higher understanding & the bliss
of the Self, the soul passes quickly to a sattwic condition of
highest bliss which we call Heaven or Brahmaloka and thence it
does not return. But if we have learned to identify for ever the
self with the Self, then before death we become God and after
death we shall not be other. For there are three states of Maya,
tamasic illusion, rajasic illusion, & sattwic illusion; and each in
succession we must shake off to reach that which is no illusion,
but the one and only truth.
The Sruti says then that those who slay themselves go down
into the nether world of gloom, for they have associated the
Self with body and fancied that by getting rid of this body,
they will be free, but they have died full of impressions of grief,
impatience, disgust and pain. In that state of gloom they are
continually repeating the last scene of their life, its impressions
and its violent disquiet, and until they have worn off these, there
is no possibility of shanti for their minds. Let no man in his folly
or impatience court such a doom.
Isha Upanishad: Part Two
I understand then that these three verses form a clear &
connected exposition. But in the next verse the Upanishad goes
on suddenly to something quite disconnected.
No. It says
k\ mnso jvFyo n
vA aA=n;vn^ pvmqt^.
Et Et8E-mpo mAtEr>A dDAEt
The Sruti has said that you must invest all things with the Lord.
But of course that really means, you must realise how all things
are already invested with Him. It now proceeds to show how this
is and to indicate that the Lord is the Brahman, the One who,
regarded in his creative activity through Purusha & Prakriti, is
called the Lord. Therefore it now uses the neuter form of the
pronoun, speaking of Him as That and This; because Brahman
is above sex & distinction. He is One, yet he is at once unmoving
& swifter than mind. He is both Purusha & Prakriti, and yet at
the same time He is neither, but One and indivisible; Purusha
& Prakriti being merely conceptions in His mind deliberately
raised for the sake of creating multiplicity. As Prakriti, He is
swifter than the mind; for Prakriti is His creative force making
matter & its forms through motion. All creation is motion, all
activity is motion. All this apparently stable universe is really in
a state of multifold motion, everything is whirling with inconceivable rapidity through motion, and even thought which is the
swiftest thing we know, cannot keep pace with the velocity of the
cosmic stir. And all this motion, all this ever evolving Cosmos
& Universe is Brahman. The Gods in their swiftest movements,
the lords of the senses, cannot reach him, for He rushes far in
front. The eye, the ear, the mind, nothing material can reach or
conceive the inconceivable creative activity of the Brahman. We
try to follow Him pouring as light through the solar system and
lo! while we are striving He is whirling universes into being far
beyond the reach of eye or telescope, far beyond the farthest
flights of thought itself. Material senses quail before the thought
The Ishavasyopanishad
of the wondrous stir and stupendous unimaginable activity that
the existence of the Universe implies. And yet all the time He
who outstrips all others, is not running, but standing. While
we are toiling after Him, He is all the time here, at our side,
before, behind us, with us, in us. Really He does not move
at all; all this motion is the result of our own Avidya which
by persuading us to imagine ourselves as limited, subjects our
thoughts to the conditions of Time & Space. Brahman in all his
creative activity is really in one place; He is at the same time in
the Sun & here; but we in order to realise Him have to follow
Him from the Sun to the Earth; and this motion of our thoughts,
this sensitory impression of a space covered & a time spent we
attribute not to our thought, but to Brahman, just as a man
in a railway-train has a sensitory impression that everything is
rushing past, but that the train is still. Vidya, Knowledge tells
him that this is not so. So that the stir of the Cosmos is really the
stir of our own minds — and yet even our own mind does not
really stir. What we call mind is simply the play of conception
sporting with the idea of multiplicity which is in form the idea
of motion. The Purusha is really unmoving; he is the motionless
& silent spectator of a drama of which He himself is the stage,
the theatre, the scenery, the actors and the acting. He is the poet
Shakespeare watching Desdemona & Othello, Hamlet & the
murderous Uncle, Rosalind & Jacques & Viola and all the other
hundred multiplicities of himself acting & talking & rejoicing &
suffering, all Himself & yet not himself, who sits there a silent
witness, their Creator who has no part in their actions and yet
without Him not one of them could exist. This is the mystery
of the world and its paradox, yet its one plain, simple & easy
Now I see. But what is this suddenly thrown in about
Matariswun & the waters? Shankara interprets ap, as actions.
Will not this bring it more into harmony with the rest of the
Isha Upanishad: Part Two
Perhaps; waters is the proper sense of ap, but let us see first
whether by taking it in its proper sense we cannot arrive at a
clear meaning. The Sruti says that this infinitely motionless yet
infinitely moving Brahman is that in which Matariswun setteth
the waters. Now we know the conception which the Scripture gives us of this Universe. Everything that we call creation,
putting forth & Science calls evolution is in reality a limitation,
a srishti, as we say, that is a letting loose of a part from the
whole, or a selection, as the Scientists say, a natural selection
they call it or, as we should put it, selection by the action of
Prakriti, of a small portion from a larger stock, of the particular
from the general. Thus we have seen that the Sleep Condition
or Prajna is a letting loose or let us say selection of one part
of consciousness from the wider Universal Consciousness; the
Dream Consciousness or Hiranyagarbha is a selection from the
wider Sleep Consciousness, and the Waking Consciousness Virat
or Vaisvanor is a selection from the wider Dream Consciousness;
similarly each individual consciousness is only a selection from
the wider Universal Waking Consciousness, each step involving a
narrower & ever narrowing consciousness until we come to that
extremely narrow bit of consciousness which is only conscious
of a bit out of the material & outward world of phenomena.
It is the same with the process of material creation. Out of the
unformed Prakriti which the Sankhya calls Pradhana or primary
idea, substance, plasm or what you will, of matter, one aspect
or force is selected which is called Akash and of which ether is
the visible manifestation; this akash or ether is the substratum
of all form & material being. Out of ether a narrower force
is selected or let loose which is called Vaiou or Matariswun,
the Sleeper in the Mother, because he sleeps or rests directly in
the mother-principle, Ether. This is the great God who in the
Brahman setteth the waters in their place.
You speak of it as a God, I think, metaphorically. Science
has done away with the Gods of the old crude mythology.
The Ishavasyopanishad
The Gods are; — they are the Immortals and cannot be done
away with by Science however vehemently she denies them; only
the knowledge of the One Brahman can do away with them. For
behind every great & elemental natural phenomenon there is a
vast living force which is a manifestation, an aspect of Brahman
and can therefore be called nothing less than a God. Of these
Matariswun is one of the mightiest.
Is Air then a God or Wind a God? But it is only a conglomeration of gases.
That and nothing more in the terms of material analysis,
but look beyond to the synthesis; matter is not everything and
analysis is not everything. By material analysis you can prove
that man is nothing but a conglomeration of animalcules, and
so materialism with an obstinate and learned silliness persists
in asseverating; but man will never consent to regard himself
as a conglomeration of animalcules, because he knows that he
is more. He looks beyond the analysis to the synthesis, beyond
the house to the dweller in the house, beyond the parts to the
force that holds the parts together. So with the Air, which is
only one of the manifestations of Matariswun proper to this
earth, one of the houses in which he dwells; but Matariswun
is in all the worlds and built all the worlds; he has numberless
houses for his dwelling. The principle of his being is motion
materially manifested, and we know that it is by motion creation
becomes possible. Matariswun therefore is the Principle of Life,
the universal and all pervading ocean of Prana, of which the most
important manifestation in man is the force which presides over
that distribution of gases in the body to which we give the name
of Breath.
Still, most people would call this a natural force, not a God.
Isha Upanishad: Part Two
Call him what you like, only realise that Matariswun is a
force of Brahman, nay, Brahman Himself, who in himself setteth the waters to their places. Now just as Matariswun was a
selection from Akasha or ether, so is Agni, Fire, a selection from
Matariswun and the Waters a selection from fire. Now notice
that it is the plural word ap, which is used; just as often you
find the Sruti instead of the name Agni of the presiding principle,
using the plural jyotinshi, lights, splendours, shining things, of
the various manifestations of Agni, so it uses aAp,, all fluidities,
of the various manifestations of Varouna, the presiding force
behind them. You must not think that the waters of the ocean or
of the rain are the only manifestations of this principle, just as
you must not suppose that the fire in yonder brazier or the sun
in heaven is the only manifestation of the fiery principle. All the
phenomena of light and everything from which heat proceeds
have their immediate basis or substratum in Agni. So with the
waters which are selected out of Agni by the operations of heat
etc. So again all earth, all forms of solidity have their basis or
substratum in Prithivi, the earth-force, which is again a selection
out of Jala or Varouna, the fluid principle. Now life proceeds in
this way; it arises on the substratum of ether with Matariswun
or the Air Force as its principle & essential condition, by the
operation of the fiery or light principle through heat, out of the
fluid to solidity which is its body. The material world is therefore
often said in the Sruti to be produced out of the waters, because
so long as it does not emerge from the fluid state, there is as yet no
Cosmos. When Science instead of following the course of Nature
upstream by analysis, resolving the solid into fluid, the fluid into
the fiery, and the fiery into the aerial, shall begin to follow it
downstream, imitating the processes of Prakriti, and especially
studying & utilising critical stages of transition, then the secret
of material creation will be solved, and Science will be able to
create material life and not as now merely destroy it. We can now
understand what the Sruti means when it says that Matariswun
in Brahman setteth the waters to their places. Brahman is the
reality behind all material life, and the operations of creation are
The Ishavasyopanishad
only a limited part of His universal consciousness and cannot
go on without that consciousness as its basis. Shankara is not
perhaps wrong when he reads the meaning “actions” into ap,;
for the purposes of mankind, actions are the most important
of all the various vital operations over which Matariswun presides. Remember therefore that all you do, create, destroy you
are doing, creating & destroying in Brahman, that He is the
condition of all your deeds; the more you realise & intensify in
yourself Brahman as an ocean of spiritual force, the mightier
will be your creation & your destruction, you will approach
nearer and nearer to Godhead. For the Spirit is all & not the
body, of which you should only be careful as a vehicle of the
Spirit, for without the presence of Spirit, which gives Prakriti
the force to act, Prakriti would be inert, nay could not exist.
For what is Prakriti itself but the creation of the mighty Shakti,
who is without end & without beginning, the Shakti of the
Eternal? Without some Jnana, some knowledge & feeling of the
Spirit within you, your work cannot be great; and the deeper
your Jnana the greater your work. All the great creators have
been men who felt powerfully God within them, whether they
were Daivic, of the Olympian type like Shankara, or Asuric, of
the Titanic type like Napoleon; only the Asura, his Jnana being
limited and muddied, is always confusing the Eternal with the
grosser & temporary manifestations of Prakriti such as his own
vital passions of lust & ambition; the Deva, being sattwic & a
child of light, sees clearer. When Napoleon cried out, “What is
the French Revolution? I am the French Revolution,” he gave
utterance to that sense of his being more than a mere man, of
his being the very force & power of God in action, which gave
him such a stupendous energy & personality; but his mind being
muddied by rajas, passion & desire, he could not see that the
very fact of his being the French Revolution should have pointed
him to higher & grander ideals than the mere satisfaction of his
vital part in empire & splendour, that it should have spurred him
to be the leader of insurgent humanity, not the trampler down
of the immortal spirit of nationality, which was a yet greater
and more energetic manifestation of the Eternal Shakti than
Isha Upanishad: Part Two
himself. Therefore he fell; therefore the Adyashakti, the mighty
Devi Chandi Ranarangini Nrimundamalini, withdrew from him
her varabhaya and fought against him till she had crushed and
torn him with the claws of her lion. Had he fallen as the leader
of humanity, — he could not have fallen then, but yet if he had
fallen, — his spirit would have conquered after his death and
ruled & guided the nations for centuries to come. Get therefore
Jnana, the pure knowledge of Brahman within you and show
it forth in nishkam karma, in selfless work for your people, for
your country, for humanity, for the world, then will you surely
become Brahman even in this mortal body and by death take
upon yourself eternity.
The Sruti then having set forth the nature of the Lord
& identified Him with the Brahman, proceeds to sum up the
apparent paradoxes attending his twofold aspect as the Unknowable Parabrahman and the Master of the Universe, as the
Self within the Universe and the Self within your body. That
moveth and That moveth not, — as has already been explained;
That is far and the same That is quite near, That is within all
this and the same That is without all this.
There is no difficulty in this statement.
No, there is no difficulty, once you have the key. But try to
realise what it means. Lift your eyes towards the Sun; He is there
in that wonderful heart of life & light and splendour. Watch
at night the innumerable constellations glittering like so many
solemn watchfires of the Eternal in the limitless silence which
is no void but throbs with the presence of a single calm and
tremendous existence; see there Orion with his sword and belt
shining as he shone to the Aryan fathers ten thousand years ago
at the beginning of the Aryan era, Sirius in his splendour, Lyra
sailing billions of miles away in the ocean of space. Remember
that these innumerable worlds, most of them mightier than our
own, are whirling with indescribable speed at the beck of that
The Ishavasyopanishad
Ancient of Days whither none but He knoweth, and yet that
they are a million times more ancient than your Himalaya, more
steady than the roots of your hills and shall so remain until He
at his will shakes them off like withered leaves from the eternal
tree of the Universe. Imagine the endlessness of Time, realise
the boundlessness of Space; and then remember that when these
worlds were not, He was, the Same as now, and when these
are not, He shall be, still the Same; perceive that beyond Lyra
He is and far away in Space where the stars of the Southern
Cross cannot be seen, still He is there. And then come back to
the Earth & realise who this He is. He is quite near to you. See
yonder old man who passes near you crouching & bent, with
his stick. Do you realise that it is God who is passing? There a
child runs laughing in the sunlight. Can you hear Him in that
laughter? Nay, He is nearer still to you. He is in you, He is you.
It is yourself that burns yonder millions of miles away in the
infinite reaches of Space, that walks with confident steps on the
tumbling billows of the ethereal sea; it is you who have set the
stars in their places and woven the necklace of the suns not with
hands but by that Yoga, that silent actionless impersonal Will
which has set you here today listening to yourself in me. Look
up, O child of the ancient Yoga, and be no longer a trembler and
a doubter; fear not, doubt not, grieve not; for in your apparent
body is One who can create & destroy worlds with a breath.
Yes, He is within all this as a limitless ocean of spiritual
force; for if He were not, neither this outer you nor this outer I
nor this Sun nor all these worlds could last for even a millionth
part of the time that is taken by a falling eyelid. But He is outside
it too. Even in His manifestation, He is outside it in the sense
of exceeding it, a(yEt=fA\g;l\, in His unmanifestation, He is
utterly apart from it. This truth is more difficult to grasp than the
other, but it is necessary to grasp it. There is a kind of Pantheism
which sees the Universe as God and not God as the Universe; but
if the Universe is God, then is God material, divisible, changeable, the mere flux & reflux of things; but all these are not God
in Himself, but God in His shadows & appearances; they are,
to repeat our figure, the shadows and figments of Shakespeare’s
Isha Upanishad: Part Two
mind, Shakespeare is not only vaster than all his drama-world
put together, he is not only both in it and outside it, but apart
from it and other than it.
Do you mean that these are emanations from His Mind?
I do not. Emanation is a silly word and a silly idea. God is
not a body emitting vapours. If they have emanated from Him,
where, pray, have they emanated to? Which is their locality and
where is their habitation? You cannot go anywhere where you
will be outside God; you cannot go out of your Self. For though
you flee to the uttermost parts of space, He is there. Are Hamlet
& the rest of them emanations from Shakespeare’s mind? Will
you tell me then where they have emanated to? Is it on to those
pages, those corruptions of pulp which are made today and destroyed tomorrow? Is it into those combinations of those letters
of the English alphabet with which the pages are covered? Put
them into combinations of any other alphabet, or relate them
in any language to a man who knows not what letters are, and
still Hamlet will live for him. Is it in the sounds that the letters
represent? sounds that are heard this moment and forgotten the
next? But Hamlet is not forgotten — he lives on in your mind
for ever. Is it in the impressions made on the material brain by
the forgotten sounds? Nay the Sleep Self within you, even if you
have never heard or read the play of Hamlet, will, if it is liberated
by any adequate process of Yoga or powerful hypnosis, tell you
about Hamlet. Shakespeare’s drama-world never emanated from
Shakespeare’s mind, because it was in his mind and is in his mind;
and you can know of Hamlet because your mind is part of the
same universal mind as Shakespeare’s — part, I say, in appearance, but in reality that mind is one and indivisible. All knowledge belongs to it by its nature perpetually and from perpetuity,
and the knowledge that we get in the waking condition through
such vehicles as speech & writing are mere fragments created
(let loose) from it & yet within it, just as the worlds are mere
The Ishavasyopanishad
fragments created (let loose) from the Brahman, in the sense
of being consciousness selected & set apart from the Universal
Consciousness, but always within the Brahman. Emanation is a
metaphor, like the metaphor in the Sruti about the spider & his
web, — convenient for certain purposes, but not the truth, very
poor ground therefore on which to build a philosophy.
To realise God in the Universe & in yourself, is true Pantheism and it is the necessary step for approaching the Unknowable,
but to mistake the Universe for God, is a mistaken & inverted
Pantheism. This inverted Pantheism is the outer aspect of the
Rigveda, and it is therefore that the Rigveda unlike the Upanishad may lead either to the continuation of bondage or to
Brahmaloka, while the Upanishad can lead only to Brahmaloka
or to the Brahman Himself.
But the new scholarship tells us that the Rigveda is either
henotheistic or polytheistic, not real Pantheism.
Nay, if you seek the interpretation of your religion from
Christians, atheists and agnostics, you will hear more wonderful
things than that. What do you think of Charvak’s interpretation
of Vedic religion as neither pantheistic nor polytheistic but a
plutotheistic invention of the Brahmins? An European or his disciple in scholarship can no more enter into the spirit of the Veda
than the wind can blow freely in a closed room. And pedants
especially can never go beyond the manipulation of words. Men
like Max Muller presume to lecture us on our Veda & Vedanta
because they know something of Sanscrit grammar; but when
we come to them for light, we find them playing marbles on the
doorsteps of the outer court of the temple. They had not the
adhikar to enter, because they came in a spirit of arrogance with
preconceived ideas to teach & not to learn; and their learning
was therefore not helpful towards truth, but only towards grammar. Others ignorant of the very rudiments of Sanscrit, have seen
more deeply than they, — even if some have seen more than there
Isha Upanishad: Part Two
was to see. What for instance is this henotheism, this new word,
the ill begotten of pedantry upon error? If it is meant that various
sections of the Aryas consider different Gods as the God above
all & the others false or comparatively false Gods, there would
have been inevitably violent conflicts between the various sects
and perpetual wars of religion but such there were not. If on the
other hand, it is meant that different worshippers preferred to
worship the Lord of the Universe in different particular forms,
then are we still henotheist; for there is hardly one of us who has
not his ishta-devata, Vishnou, Siva, Ganapati, Maruti, Rama,
Krishna or Shakti; yet we all recognize but one Lord of the Universe behind the form we worship. If on the other hand the same
man worshipped different nature-forces, but each in its turn as
the Lord of the Universe, then is this Pantheism, pure and simple.
And this was indeed the outer aspect of the Vedic religion; but
when the seers of the Veda left their altars to sit in meditation,
they perceived that Brahman was neither the Visvadevas nor the
synthesis of the Visvadevas but something other than they; then
was the revelation made that is given us in the Upanishads. t
@yAnyogAn;gtA apyn^ dvA(mfE4\ -vg;Z
{EngYAm^. This is what is
meant by saying that Brahman is outside all this; he is neither
the synthesis of Nature nor anything that the Universe contains,
but himself contains the Universe which is only a shadow of His
own Mind in His own Mind.
I understand.
If you really understand, then are you ready for the next
step which the Sruti takes when it draws from the unity of
the Brahman, the sublimest moral principle to be found in any
y-t; svAEZ BtAyA(my
q; cA(mAn\ tto n Evj;g;=st
To man finding himself in the midst of the paradoxes created
The Ishavasyopanishad
by the twofold nature of the Self, of himself, the Shakti that
knows & the Shakti that plays at not knowing, the Sruti gives an
unfailing guide, a sure staff and a perfect ideal. See all creatures
in thy Self.2 Yes, all; wife, children, friends, enemies, joy, sorrow,
victory, defeat, beauty and ugliness, animation and inanimation
— all these are but moods of One Consciousness and that Consciousness is our own. If you come to think of it, you have
no friends or enemies, no joys or sorrows but of your own
making. Scientists tell you that it is by the will to adapt itself in
a particular way to its surroundings, one species differentiates
itself from another. That is but one application of an universal
principle. The Will is the root of all things; you will to have wife
& children, friends & enemies and they arise. You will to be
sick & sorry and sickness & sorrow seize you; you will to be
strong & beautiful and happy, and the world becomes brighter
with your radiance. This whole Universe is but the result of One
universal Will which having resolved to create multitude in itself
has made itself into all the forms you see within it.
The idea is difficult to grasp, too vast & yet too subtle.
Because Avidya, the sense of difference is your natural condition in the body. Think a little. This body is built by the
protoplasm multiplying itself; it does not divide itself, for by
division it could not grow. It produces another itself out of
itself, the same in appearance, in size, in nature and so it builds
up the body which is only itself multiplied in itself. Take that as
an imperfect example, which may yet help you to understand.
2 Here the following sentences which occur again in a rewritten form twelve pages
later are found in the manuscript, enclosed within parentheses but not cancelled:
If thy mind fails thee, if the anguish of thy coverings still conceals the immortal Spirit
within, dash away tears, ay be they very tears of blood, wipe them from thy eye and
look out on the Universe. There is thy Self, that is Brahman, and all these things, thy
self, thy joy, thy sorrow, thy friends & enemies are in Him. t/ ko moh, k, fok
Isha Upanishad: Part Two
But it multiplies not in itself, but out of itself, as a man &
woman create a son out of themselves.
So it appears to you because it is working in Time & Space,
— for the same reason that there seem to you [to] be many
Jivatmans outside each other, while deeper knowledge shows
you one only, or that you imagine two separate consciousnesses
in one man, while more skilful hypnosis shows you that they are
one consciousness working variously within itself. In one sense
the One seems to us to multiply himself like the protoplasm, because the One Jivatman is the same in all, hence the fundamental
similarity of consciousness in all beings; in one sense He seems
to divide himself like the human consciousness because He is the
unit & all seem to be partial expressions of the comprehensive
unit; again he seems to add pieces of Himself together, because
you the consciousness who are He add yourself to your wife
the consciousness who is again He and become one, and so the
process goes on till of the vyashti, analysis in parts, you get the
samashti or synthesis of all; finally He seems to subtract Himself
from Himself, because as I have told you, each step in creation
is a letting loose or separating of part from a wider entity. All
these are however figures and appearances and whatever He
does, it must be in Himself, because He has nowhere else to
do it in, since He is all Space & all Time. Realise therefore
that all these around you, wife, children, friends, enemies, men,
animals, animate things & inanimate are in you, the Universal
Mind, like actors on a stage, and seem to be outside you only for
appearance’ sake, for the convenience of the play. If you realise
this, you will be angry with none, therefore you will hate none
& therefore you will try to injure none. For how can you be
angry with any; if your enemies injure you, it is yourself who
are injuring yourself; whatever they are, you have made them
that; whatever they do, you are the root of their action. Nor will
you injure them, because you will be injuring none but yourself.
Why indeed should you hate them & try to injure them any more
The Ishavasyopanishad
than Shakespeare hated Iago for injuring Othello; do you think
that Shakespeare shared the feelings of [Lodovico] when he condemned the successful villain to death & torture? If Shakespeare
did hate Iago, you would at once say that it was illusion, Avidya,
on the part of Shakespeare — since it is Shakespeare himself who
set Iago there to injure Othello, since indeed there is no Othello
or Iago, but only Shakespeare creating himself in himself. Why
then should you consider your hatred of yourself made enemy
more reasonable than Shakespeare’s hatred of his own creation?
No, all things being in yourself, are your own creation, are
yourself, and you cannot hate your own creation, you cannot
loathe yourself. Loathing and hatred are the children of illusion,
of ignorance. This is the negative side of morality; but there is
a positive for which the Sruti next proceeds to lay down the
basis. You must for the purpose of withdrawing yourself from
unrealities see all creatures in the Self; but if you did that only,
you would soon arrive at the Nirvana of all action and ring down
the curtain on an unfinished play. For the purpose of continuing
the play till the proper time for your final exit, you must also
see yourself in all creatures. The nature of the Self in a state of
Vidya is bliss; now the state of Vidya is a state of self-realisation,
the realisation of oneness & universality. The nature of the Self
in the state of Avidya, the false sense of diversity and limitation
is a state not of pure bliss but of pleasure & pain, for pleasure
is different from bliss, as it is limited & involves pain, while the
nature of bliss is illimitable and above duality; it is when pain
itself becomes pleasure, is swallowed up in pleasure, that bliss
is born. Every thing therefore which removes even partially the
sense of difference and helps towards the final unity, brings with
it a touch of bliss by a partial oblivion of pain. But that which
brings you bliss, you cannot help but delight in ecstatically, you
cannot help but love. If therefore you see yourself in another,
you spontaneously love that other; for in yourself you must
delight. If you see yourself in all creatures, you cannot but love
all creatures. Universal love is the inevitable consequence of the
realisation of the One in Many, and with Universal Love how
shall any shred of hate, disgust, dislike, loathing coexist? They
Isha Upanishad: Part Two
dissolve in it like the night mists in the blaze of the risen sun.
Take it in another way and we get a new facet of the one truth.
All hatred & repulsion arises from the one cause, Avidya, which
begot Will, called Desire, which begot Ahankar, which begot
desire called Hunger. From Desire-Hunger are born liking &
dislike, liking for whatever satisfies or helps us to our desire,
dislike for whatever obstructs or diminishes the satisfaction
of desire. This liking in this way created is the liking of the
protoplasmic sheath for whatever gives it sensual gratification,
the liking of the vital sheath for whatever gives it emotional
gratification, the liking of the mind sheath for whatever gives
it aesthetic gratification, the liking of the knowledge sheath
for whatever gives it intellectual gratification. But beyond these
there is something else not so intelligible, beyond my liking for
the beautiful body of a woman or for a fine picture or a pleasant
companion or an exciting play or a clever speaker or a good
poem or an illuminative and well-reasoned argument there is
my liking for somebody which has no justification or apparent
reason. If sensual gratification were all, then it is obvious that I
should have no reason to prefer one woman over another and
after the brute gratification liking would cease; I have seen this
brute impulse given the name of love; perhaps I myself used to
give it that name when the protoplasmic animal predominated in
me. If emotional gratification were all, then I might indeed cling
for a time to the woman who had pleased my body, but only
so long as she gave me emotional pleasure, by her obedience,
her sympathy with my likes & dislikes, her pleasant speech, her
admiration or her answering love. But the moment these cease,
my liking also will begin to fade away. This sort of liking too
is persistently given the great name and celebrated in poetry &
romance. Then if aesthetic gratification were all, my liking for a
woman of great beauty or great charm might well outlast the loss
of all emotional gratification, but when the wrinkles began to
trace the writing of age on her face or when accident marred her
beauty, my liking would fade or vanish since the effect would
lose the nutrition of a present cause. Intellectual gratification
seldom enters into the love of a man for a woman; even if it did
The Ishavasyopanishad
so, more frequently the intellectual gratification to be derived
from a single mind is soon exhausted in daylong and nightlong
companionship. Whence then comes that love which is greater
than life and stronger than death, which survives the loss of
beauty and the loss of charm, which defies the utmost pain &
scorn the object of love can deal out to it, which often pours out
from a great & high intellect on one infinitely below it? What
again is that love of woman which nothing can surpass, which
lives on neglect and thrives on scorn & cruelty, whose flames rise
higher than the red tongues of the funeral pyre, which follows
you into heaven or draws you out of hell? Say not that this
love does not exist and that all here is based on appetite, vanity,
interest or selfish pleasure, that Rama & Sita, Ruru & Savitri
are but dreams & imaginations. Human nature conscious of its
divinity throws back the libel in scorn, and poetry blesses &
history confirms its verdict. That Love is nothing but the Self
recognizing the Self dimly or clearly and therefore seeking to
realise oneness & the bliss of oneness. What again is a friend?
Certainly I do not seek from my friend the pleasure of the body
or choose him for his good looks; nor for that similarity of tastes
& pursuits I would ask in a mere comrade; nor do I love him
because he loves me or admires me, as I would perhaps love
a disciple; nor do I necessarily demand of him a clever brain,
as if he were only an intellectual helper or teacher. All these
feelings exist, but they are not the soul of friendship. No, I love
my friend for the woman’s reason, because I love him, because
in the old imperishable phrase, he is my other self. There by
intuition the old Roman hit on the utter secret of Love. Love
is the turning of the Self from its false self in the mind or body
to its true Self in another; I love him because I have discovered
the very Self of me in him, not my body or mind or tastes or
feelings, but my very Self of love & bliss, of the outer aspect
of whom the Sruti has beautifully said “Love is his right side”
etc. So is it with the patriot; he has seen himSelf in his nation &
seeks to lose his lower self in that higher national Self; because
he can do so, we have a Mazzini, a Garibaldi, a Joan of Arc, a
Washington, a Pratap Singh or a Sivaji; the lower material self
Isha Upanishad: Part Two
could not have given us these; you do not manufacture such
men in the workshop of utility, on the forge of Charvaka or
grow them in the garden of Epicurus. So is it with the lover of
humanity, who loses or seeks to lose his lower self in mankind;
no enlightened selfishness could have given us Father Damien or
Jesus or Florence Nightingale. So is it finally with the lover of
the whole world, of whom the mighty type is Buddha, the one
unapproachable ideal of Divine Love in man, he who turned
from perfect divine bliss as he had turned from perfect human
bliss that not he alone but all creatures might be saved.
To see your Self in all creatures and all creatures in your
Self — that is the unshakeable foundation of all religion, love,
patriotism, philanthropy, humanity, of everything which rises
above selfishness and gross utility. For what is selfishness? it
is mistaking the body & the vital impulses for your true self
and seeking their gratification, a gross, narrow and transient
pleasure, instead of the stainless bliss of your true self which
is the whole Universe & more than the Universe. Selfishness
arises from Avidya, from the great fundamental ignorance which
creates Ahankara, the sense of your individual existence, the preoccupation with your own individual existence, which at once
leads to Desire, to Hunger which is Death, death to yourself
and death to others. The sense that this is I and that is you,
and that I must take this or that, or else you will take it, that
is the basis of all selfishness; the sense that this I must eat that
you, in order to live & avoid being eaten, that is the principle of
material existence from which arises strife and hatred. And so
long as the difference between I and you exists, hatred cannot
cease, covetousness cannot cease, war cannot cease, evil & sin
cannot cease, and because sin cannot cease, sorrow & misery
cannot cease. This is the eternal Maya that makes a mock of
all materialistic schemes for a materialistic Paradise upon earth.
Paradise cannot be made upon the basis of food and drink,
upon the equal division of goods or even upon the common
possession of goods, for always the mine & thine, the greed, the
hate, will return again if not between this man & that man, yet
between this community and that community. Christianity hopes
The Ishavasyopanishad
to make men live together like brothers — a happy family, loving
and helping each other; perhaps it still hopes, though there is
little in the state of the modern world to flatter its dreams. But
that millennium too will not come, not though Christ should
descend with all his angels and cut the knot, after banishing the
vast majority of mankind to the outer darkness where there is
wailing and gnashing of teeth, by setting up this united family
of mankind with the meagre remnants of the pure and faithful.
What a mad dream of diseased imaginations that men could
be really and everlastingly happy while mankind was everlastingly suffering! How would the everlasting hatred breathing
out from the innumerably-peopled furnaces of pain blast &
mar with unconquerable smoke of Hell the light & peace of
the saints! And how strangely was the slight, but sweet and
gracious shadow of Buddhism distorted in the sombre & cruel
minds of those fierce Mediterranean races, when they pictured
the saints as drawing added bliss from the contemplation of the
eternal tortures in which those they had lived with and perhaps
loved, were agonizing. Divine love, divine pity, the nature of
the Buddha, that was the message which India sent to Europe
through the lips of Jesus, and this is how the European mind
interpreted divine love & divine pity! The fires of Hell aptly
and piously anticipated on earth by the fires of Smithfield, the
glowing splendours of the Auto-da-f´e, the unspeakable reek of
agony that steams up thro’ history from the dungeons of the
Holy Office — nay, there are wise men who find an apology for
these pious torturers; it was divine love after all seeking to save
the soul at the cost of the perishable body! But the Aryan spirit
of the East, the spirit of Buddha struggles for ever with European
barbarism and surely in the end it shall conquer. Already Europe
does homage to humanity with her lips and in the gateways of
her mind; perhaps some day she will do so with her heart also.
At any rate the millennium of Tertullian is out of date. But still it
is the Christian ideal, the Syrian interpretation of the truth and
not the truth itself, which dominates the best European thought
and the Christian ideal is the ideal of the united family.
Isha Upanishad: Part Two
Surely it is a noble ideal.
Very noble and we have it among ourselves in a noble cou{v k;V;Mbk\; but everything which implies difference is
plet vs;D
based upon Avidya and the inevitable fruits of Avidya. Have
you ever watched a big united family, a joint-family in Bengal
especially in days when the Aryan discipline is lost? Behind its
outward show of strength and unity, what jarring, what dissensions, what petty malice & hatred, what envy & covetousness!
And then finally one day a crash, a war, a case in the law-courts,
a separation for ever. What the joint-family is on a small scale,
that on a big scale is an united nation, Russia or Austria or
Germany or the United Kingdom. Mankind as an united family
would mean in practice mankind as an united nation. How much
would you gain by it? You would get rid of war, — for a time —
of the mangling of men’s bodies by men, but the body though
to be respected as the chosen vehicle or the favourite dress of
Brahman, is not of the first importance. You would not get rid
of the much more cruel mangling of the human Self by hatred,
greed and strife. The Europeans attach too much importance to
the body, shrink too much from physical sin and are far too much
at their ease with mental sin. It is enough for them if a woman
abstain from carrying out her desire in action, if a man abstain
from physical violence, then is the one chaste, the other selfcontrolled. This if not sheer unAryanism or Mlecchahood is at
best the half baked virtue of the semi-Aryanised. Be you who are
born in the Aryan discipline, however maimed by long bondage,
an Aryan indeed, chaste in mind & spirit, & not merely careful in
speech & body, gentle in heart & thought and not merely decent
in words & actions. That is true self-control and real morality.
No Paradise therefore can exist, no Paradise even if it existed,
can last, until that which makes sin and hell is conquered. We
may never have a Paradise on earth, but if it is ever to come, it
will come not when all mankind are as brothers, for brothers jar
and hate as much & often more than mere friends or strangers,
The Ishavasyopanishad
but when all mankind has realised that it is one Self. Nor can
that be until mankind has realised that all existence is oneself,
for if an united humanity tyrannise over bird & beast & insect,
the atmosphere of pain, hatred & fear breathing up from the
lower creation will infect & soil the purity of the upper. The law
of Karma is inexorable, and whatever you deal out to others,
even such shall be the effect on yourself, in this life or in another.
Do you think then that this strange thing will ever come about
that mankind in general, will ever come to see in the dog and
the vulture, nay, in the snake that bites and the scorpion that
stings, their own Self, that they will say unto Death my brother
& to Destruction my sister, nay that they will know these things
as themself? svBt
q; cA(mAn\, the Sruti will not spare you the
meanest insect that crawls or the foulest worm that writhes.
It does not seem possible.
It does not; and yet the impossible repeatedly happens. At
any rate, if you must have an ideal, of the far-off event to which
humanity moves, cherish this. Distrust all Utopias that seek to
destroy sin or scrape away part of the soil in which it grows
while preserving intact the very roots of sin, Ahankar born of
Ignorance & Desire. For once Ahankar is there, likes and dislikes
are born, rAg
qO the primal couple of dualities, liking for what
farthers the satisfaction of desire, dislike for what hinders it,
the sense of possession, the sense of loss, attraction, repulsion,
charm, repugnance, love, hatred, pity, cruelty, kindness, wrath,
— the infinite and eternal procession of the dualities. Admit but
one pair, and all the others come tumbling in in its wake. But the
man who sees himself in all creatures, cannot hate; he shrinks
from none, he has neither repulsion nor fear. tto n Evj;g;=st
Yonder leper whom all men shun — but shall I shun him, who
know that from this strange disguise the Brahman looks out with
smiling eyes? This foeman who comes with a sword to pierce me
through the heart, — I look beyond the sharp threatening sword,
Isha Upanishad: Part Two
beyond the scowling brow and the eyes of hate, and I recognize
the mask of my Self; thereafter I shall neither fear the sword
nor hate the bearer. O myself who foolishly callest thyself mine
enemy, how canst thou be my enemy unless I choose; friend
& enemy are but creations of the Mind that myriad-working
magician, that great dreamer & artist; and if I will not to regard
thee as my enemy, thou canst no more be such than a dream or
shadow can, as indeed thy flashing sword is but a dream and
thy scowling brow but a shadow. But thou wilt divide me with
thy sword, thou wilt slay me, pierce me with bullets, torture
me with fire, blow me from the mouth of thy cannon? Me thou
canst not pierce, for I am unslayable, unpierceable, indivisible,
unburnable, immovable. Thou canst but tear this dress of me,
this foodsheath or multiplied protoplasm which I wear — I am
what I was before. I will not be angry with thee even, for who
would trouble himself to be angry with a child because in its play
or little childish wrath it has torn his dress? Perhaps I valued the
dress and would not so soon have parted with it; I will try then
to save it, if I may, and even punish thee without anger so that
thou mayst not tear more dresses; but if I cannot — well, it was
but a cloth and another can soon be had from the merchant;
nay, have I not already paid the purchase-money? O my judge,
thou who sittest pronouncing that I be hanged by the neck till I
be dead, because I have broken thy laws perchance to give bread
to starving thousands, perchance to help the men of my country
whom thou wouldst keep as slaves for thy pleasure — Me wilt
thou hang? When thou canst shake the sun from heaven or wrap
up the skies like a garment, then shall power be given thee to
hang me. Who or what is this thou deemest will die by hanging?
A bundle of animalculae, no more. This outward thou & I are
but stage masks; behind them is One who neither slayeth nor
is slain. Mask called a judge, play thou thy part; I have played
mine. O son of the ancient Yoga, realise thy Self in all things;
fear nothing, loathe nothing; dread none, hate none, but do thy
part with strength and courage; so shalt thou be what thou truly
art, God in thy victory, God in thy defeat, God in thy very death
& torture, — God who will not be defeated & who cannot die.
The Ishavasyopanishad
Shall God fear any? shall He despair? shall He tremble & shake?
Nay ’tis the insects that form thy body & brain which shake &
tremble; Thou within them sittest looking with calm eyes at their
pain & terror; for they are but shadows that dream of themselves
as a reality. Realise the Self in all creatures, realise all creatures
in the Self; then in the end terror shall flee from thee in terror,
pain shall not touch thee, lest itself be tortured by thy touch;
death shall not dare to come near to thee lest he be slain.
yE-mn^ svAEZ BtAyA(m
t/ ko moh, k, fok ek(vmn;pyt,
He who discerneth, in whom all creatures have become himSelf,
how shall he be deluded, whence shall he have sorrow, in whose
eyes all things are One. That is the realisation of the mighty
ideal, the moral and practical result of perfected Vedanta, that
in us all things will become ourself. There, says the Sruti, in
the man whose Self has become all creatures, what delusion can
there be or what sorrow, for wherever he looks (an;pyt,), he
sees nothing but the great Oneness, nothing but God, nothing
but his own Self of love and bliss. Delusion (moh) is the mistaking
of the appearance for the reality, bewilderment by the force of
Maya. “This house that my fathers had was mine and alas, I
have lost it.” “This was my wife whom I loved, and she is lost
to me for ever.” “Alas, how has my son disappointed me from
whom I hoped so much.” “This office for which I hoped and
schemed, my rival, the man I hated has got it.” All these are the
utterances of delusion and the result of delusion is fok, sorrow.
But to one whose Self has become all creatures, there can be no
delusion and therefore no sorrow. He does not say “I, Devadatta,
have lost this house. What a calamity!” He says “I, Devadatta,
have lost this house, but it has gone to me, Harischandra. That is
fortunate.” I can lose nothing except to myself. Nor shall I weep
because my wife is dead & lost, who is not lost at all, but as near
to me as ever, since she is still my Self, in my Self, with my Self, as
much after death as when her body was underneath my hands. I
cannot lose my Self. My son has disappointed me? He has taken
his own way & not mine, but he has not disappointed himSelf
Isha Upanishad: Part Two
who is my Self, he has only disappointed the sheath, the case, the
mental cell in which I was imprisoned. The vision of the One Self
dispels all differences; an infinite calm, an infinite love, an infinite
charity, an infinite tolerance, is the very nature of the strong soul
that has seen God. The sin, the stain, the disease, the foulness
of the world cannot pollute his mind nor repel his sympathy;
as he stoops to lift the sinner from the dung heap in which he
wallows, he does not shrink from the ordure that stains his own
hands; his eyes are not bedimmed by tears, when he lifts up the
shrieking sufferer out of his pit of pain; he lifts him as a father
lifts his child who has tumbled in the mire and is crying; the
child chooses to think he is hurt & cries; the father knows he is
not really hurt, therefore he does not grieve, but neither does he
chide him, rather he lifts him up & soothes the wilful imaginary
pain. Such a soul has become God, mighty & loving to help and
save, not weak to weep and increase the ocean of human tears
with his own. Buddha did not weep when he saw the suffering of
the world; he went forth to save. And surely such a soul will not
grieve over the buffets the outward world seems to give to his
outward self; for how can He grieve who is all this Universe? The
pain of his petty personal Self is no more to his consciousness
than the pain of a crushed ant to a king as he walks musing in
his garden bearing on his shoulders the destiny of nations. He
cannot feel sorrow for himself even if he would, for he has the
sorrow of a whole world to relieve; his own joy is nothing to
him, for he has the joy of the whole Universe at his command.
There are two ways of attaining to Jnana, to the Vision. One
is the way of Insight, the other the way of World-Sight. There
are two ways of Bhakti, one by devotion to the Self as Lord of
all concentrated within you, the other by devotion to the Self
as Lord of all extended in the Universe. There are two ways of
Karma, one by Yoga, quiescence of the sheaths & the ineffable
unacting, yet all-enveloping omnipotence of the Self within; the
other by quiescence of desire and selfless activity of the sheaths
for the wider Self in the Universe. For the first you must turn
your eyes within instead of without, put from you the pleasures
of contact & sense, hush the mind & its organs and rising above
The Ishavasyopanishad
the dualities become One in yourself, aA(mt;E.rA(mArAm,. Is this
too difficult for thee? Does thy mind fail thee, the anguish of thy
coverings still conceal the immortal Spirit within? Dash the tears
from thine eyes; though they be tears of blood, still persist in
wiping them away as they ooze out and look out on the Universe.
That is thy self, that is Brahman. Realise all this Cosmic Stir, this
rolling of the suns, this light, this life, this ceaseless activity. It
is thou thyself that art stirring through all this Universe, thou
art this Sun and this moon and these Constellations. The Ocean
rolls in thee, the storm blows in thee, the hills stand firm in thee.
If thou wert not, these things would not be. Canst thou grieve
over the miseries of this little speck in the Brahman, this little
insect-sheath, of whose miseries thou art the maker and thou
canst be the ender? Is the vision too great for thee? Look round
thee then, limit the vision there. These men & women and living
things that are round thee, their numberless joys & sorrows,
amongst which what are thine? they are all thy Self and they are
all in Thee. Thou art their Creator, Disposer & Destroyer. Thou
canst break them if thou wilt and thou canst rescue them from
their griefs and miseries if thou wilt, for power infinite is within
thee. Thou wilt not be the Asura to injure thyself in others? Be
then the Deva to help thy Self in others. Learn the sorrows of
those who live near thee and remove them; thou wilt soon feel
what a joy has been so long lost to thee, a joy in which thy own
sorrows grow like an unsubstantial mist. Wrestle with mighty
wrongdoers, succour the oppressed, free the slave and the bound
and thou shalt soon know something of the joy that is more than
any pleasure, thou shalt soon be initiated into the bliss of the
One who is in all. Even in death thou shalt know that ecstasy
and rejoice in the blood as it flows from thee.
These ideals are too high. Where is the strength to follow
them and the way to find that strength?
The strength is in yourself and the way to find that strength
Isha Upanishad: Part Two
has been laid down from the times of old. But accept that ideal
first or you will have no spur to help you over the obstacles in
the way.
But how many will accept the ideal, when there are so many
easier ideals to give them strength & comfort?
But are those ideals true? Delusions may give you strength
& comfort for a while, but after all they break down & leave
you tumbling through Chaos. Truth alone is a sure & everlasting
rock of rest, an unfailing spear of strength. The whole universe
rests upon Truth, on the Is, not on the Is Not. To be comfortable
in delusion is the nature of man in his tamasic covering of gross
matter-stuff; it is the business of philosophy & religion to dispel
his delusion & force him to face the truth.
But many wise men are of the opinions that these smaller
ideals are the truth, not religion and philosophy which are a
Tell me one of these newborn truths that profess to dispel
the knowledge that is without end & without beginning; for you
know more of the science of the West than I.
There is the doctrine of the greatest good of the greatest
number, which has something finite, certain and attainable about
it — nothing metaphysical, nothing abstract.
We have heard something about it in this country, a system
of morality by arithmetic called utilitarianism which would have
man pass his life with a pair of scales in his hand weighing good
The Ishavasyopanishad
& evil. It did good in its time, but it was not true, and could not
In what is it not true?
It is not true, because it is not in human nature; no human
being ever made or ever will make an arithmetical calculation of
the pain & pleasure to result from an action and the numbers of
the people diversely affected by them, before doing the action.
This sort of ethical algebra, this system of moral accounts needs
a different planet for its development; a qualified accountant has
yet to be born on the human plane. You cannot assess pleasure
& pain, good and evil in so many ounces & pounds; human feelings, abstract emotions are elusive and variable from moment
to moment. Utilitarianism with all its appearance of extreme
practicality and definiteness, is really empty of any definite truth
and impotent to give any sound and helpful guidance; it is in
itself as barren of light as of inspiration, a creed arid, dry and
lifeless, and what is worse, false. Whatever it has of value, it has
copied or rather caricatured from altruism. It gives us standards
of weight & measure which are utterly impossible to fix; and it
fails to provide any philosophical justification for self-sacrifice
nor any ardent inspiration towards it. Utilitarian hedonism —
is not that the phrase — suggests, I think, that by doing good
to others, we really provide a rarer and deeper pleasure for
ourselves than any purely self-limited gratification can give us.
Most true — and a truth we needed not to learn from either
hedonist or utilitarian. The Buddhists knew it 2000 years ago
and the Aryans of India practised it before that; the whole life
of Srikrishna was a busy working for the good of others, of
his friends, his country and the world, and Srikrishna never
knew grief or pain. But there are three kinds of pleasure to
be had from charity and beneficence; there is the satisfaction
of vanity, the vanity of hearing oneself praised, the vanity of
feeling “How very good I am.” This, I think, is at the bottom
Isha Upanishad: Part Two
of much charity in India and more in Europe, and it is here that
hedonism comes most into play, but it is a poor spring and will
break down under any strain; it may lead to charity but never
to self-sacrifice. Then there is the joy of having done a good
work and brought oneself nearer to heaven which used to be
and perhaps still is the most common incentive to beneficence
in Aryaland. That is a more powerful spring, but it is narrow
and does not reach the true self; its best value is that it is helpful
towards purification. Then there are the natures born for love &
unselfishness who in the mere joy of helping others, of suffering
for others, of seeing the joy return to tear-worn faces & paindimmed eyes, feel the bliss that comes from the upsurging of
God within. To these hedonism is as vanity and the babbling of
children. The hedonistic element in utilitarianism is an imperfect
& blundering effort to grope for a great truth which it has neither
been able to grasp itself nor set forth with scientific accuracy.
That truth is found only in the clear & luminous teaching of the
Vedanta; it is this, that the compound result we call man is a
compound result and not the single simple homogeneous being
our senses would believe; he is composed of several elements,
corporeal, vital, mental, intellectual and essential; and his true
self is none of these heterogeneous factors of the element the Self
lives in, but something beyond & transcendent. Pain & pleasure,
good & evil are therefore not permanent and definite entities;
the former are a heterogeneous conglomeration, sometimes a
warring agglomeration of the feelings & impulses belonging to
the various husks in which the true Self is wrapped. Good & evil
are relative & depend on the standpoint we take with reference
to the true locality of Self in this little cosmos of man; if we
locate that Self low down our “good” will be a poor thing, of
the earth, earthy, little distinguishable from evil; if we locate it
in its true place, our good will be as high, vast & pure as the
heavens. All pain & pleasure, all good & evil have their birth,
their existence and their end in the Self. It follows therefore
that even the highest love & altruism are bounded by the Self.
Altruism is not the sacrifice of self to others, but the sacrifice of
our false self to our true Self, which unless we are Yogins we
The Ishavasyopanishad
can best see in others. True love is not the love of others but
the love of our Self; for we cannot possibly love what is not
ourself. If we love what is not ourself, it must be as a result of
contact; but we cannot love by -pf, by mere contact; because
contact is temporary in its nature and in its results, and cannot
give rise to a permanent feeling such as love. Yajnavalkya well
said, “We desire the wife, not for the sake of the wife but for
the sake of the Self.” Only if we mistake things for the Self
which are not the true Self, we shall, as a result, mistake things
for love which are not real love. If we mistake the food-husk
for Self, we shall desire the wife for corporeal gratification; if
we mistake the vital emotion-husk for Self we shall desire the
wife for emotional gratification; if we mistake the mind husk
for the self we shall desire the wife for aesthetic gratification
& the pleasurable sense of her presence, her voice, looks etc
about the house; if we mistake the intellect husk for the self, we
shall desire the wife for her qualities & virtues, her capacities
& mental gifts, for the gratification of the understanding. If
we see the Self, in the bliss Sheath, where the element of error
reaches the vanishing point, we shall then desire the wife for the
gratification of the true Self, the bliss of the sense of Union, of
becoming One. And if we have seen & understood our true Self
without husk or covering, we shall not desire her at all, because
we shall possess her, we shall know that she is already our Self
and therefore not to be desired in her sheaths, since She is already
possessed. It follows that the more inward the sheath with which
we confuse the Self, the purer the pleasure, the more exalted the
conception of Good, until in the real naked Self we rise beyond
good & evil because we have no longer any need of good or any
temptation to evil. Emotional pleasure is higher than corporeal,
aesthetic than emotional, intellectual than aesthetic, ethical than
intellectual, spiritual than ethical. This is the whole truth and the
whole philosophy of ethics; all else is practical arrangement and
balancing of forces, economising of energies for the purposes of
social stability or some other important but impermanent end.
Utilitarianism gets a partial & confused view of the truth
and being unable properly to correlate it, groping about for some
Isha Upanishad: Part Two
law, some standard and principle of order, thinks it has found it
in utility. But what utility? I, this perfected animal, with desires,
thoughts, sensations and a pressing need for their gratification,
can very well understand what is personal utility; utility for this
vital, sensational, conceptual me. My utility is to get as much
sensual, emotional & intellectual gratification as I may out of
life consistent with my own ease & safety; if utility is to be my
standard of ethics, that is my ethics. But when you ask me in the
name of utility & rationalism to sacrifice these things for some
higher or wider utility, for others, for the greater number, for society, I no longer follow you. So much as is necessary to keep up
government, law & order and a good police, I can understand,
for these things are necessary to my safety & comfort; society has
given me these & I must see to & pay for their maintenance by
myself & others. That is businesslike, both utilitarian & rational.
But beyond this society has not any claim on me; society exists
for me, not I for society. If then I have to sacrifice what I perhaps
most deeply cherish for society, my life, my goods, my domestic peace, my use for society ceases; I regard society then as a
fraudulent depositor who wishes to draw from my ethical bank
more than he has deposited. So might argue the average man
who is neither immoral nor deeply moral but only respectable;
and utilitarianism can give him no satisfactory answer.
Moreover, if I have other instincts than those of the respectable citizen, and ability to carry them out, why should I
refrain? What holds me? If I can earn a huge fortune rapidly by
some safe form of swindling, by gambling, by speculation or by
the merciless methods of the American capitalist, why should
I refrain? The charge of anti-social conduct; but that has no
terrors for an egotist of strong character; he knows well that
he can hush the disapproval of society under a shower of gold
coin. Morality with the vital sensational man becomes in an
utilitarian age merely the fear of social or legal punishment, and
strong men do not fear; nor unless their acts shake the social
framework will an utilitarian society care to condemn them, for
they are breaking no powerful sanctions, outraging no deeprooted sentiments — utilitarianism deliberately parts company
The Ishavasyopanishad
with sentiment and except force & fear it has no sanctions
to replace those of religion & ancient prejudice which it has
destroyed. It is useless to tell these people that they will find a
deeper & truer bliss in good moral conduct and altruism than
in their present selfish and anti-social career. Where is the proof
or even the philosophic justification of what these philosophers
allege? Their own experience? That is not valid for the average
sensational man; his deepest pleasure is necessarily vital and
sensational; it is only valid for the men who make the statement,
they being the intellectual self with an ethical training that has
survived from a dead Christianity. In order for it to be true of
the sensational man, he must cease to be sensational, he must
undergo a process of spiritual regeneration to which utilitarian
philosophy cannot give him either the key or even the motiveimpulse. For in the mouth of the utilitarian, this statement of the
deeper & truer bliss, is a piece of secondhand knowledge; not
his own earning, but part of that store of ethical coin rifled by
rationalism from the coffers of Christianity on which European
civilisation is precariously living at the present day. One trembles
to think of the day when that coin shall be exhausted — already
we see some signs of growing moral vulgarity, coarseness, almost
savagery in the European mind, which, if it increases, if the
open worship of brutal force & unscrupulous strength which is
rampant in politics & in commerce taint, as it must eventually
do, the deeper heart of society, may lead to an orgy of the vital &
sensational impulses such as has not been since the worst days
of the Roman Empire.
But Lecky has proved that the moral improvement of Europe
was due entirely to the rise of rationalism.
My son, there is one great capacity of the learned & cultured
mind both in Europe & Asia which one should admire without
imitating — it is the capacity of dextrous juggling with words.
If you choose to give an extension of meaning to a particular
Isha Upanishad: Part Two
word, a meaning it cannot & ought not to have, you can easily
build on it a very glittering edifice of theory, which will charm
the eye until someone comes by with a more effective word more
effectively extended in meaning and knocks down the old house
to build a newer & more glittering mansion. Thus the old eternal truths are overlaid by trashy superstructures until some day
some salutary earthquake swallows up the building & builders
& reveals the old truth which no change or chance can injure.
Amid the giddy round of ever shifting theories Europe gives
us, there are only two fundamental truths, often misapplied,
but nevertheless true in the sphere of phenomena, — Evolution,
which is taught in different ways by our Sankhya & Vedanta,
and the Law of Invariable Causality, which is implied in our
theories of Kal & Karma. These receive & hold fast to, — for
it is by working them out not always well, but always suggestively that Europe has made her real contribution to the eternal
store of knowledge. But in their isms and schisms trust not —
they contain scant grain of truth hidden in a very bushelful of
Still it seems to me that Lecky is not altogether wrong.
On the contrary he is entirely right, — if we consent to lump
together all enlightenment without regard to its nature & source,
as rationalism; that the moral improvement of Europe was due
to increasing enlightenment is entirely true, for Knowledge, by
which I mean not the schoolmaster’s satchelful of information or
even the learning of the Universities, but Jnana, the perception
& realisation of truth, is the eternal enemy and slayer of sin;
for sin is descended of ignorance through her child, egoism. It
is true that the so-called Christian ages in Europe were times
of sin and darkness; Europe had accepted Christ only to crucify him afresh; she had entombed him alive with his pure &
gracious teaching and over that living tomb she had built a
thing called the Church. What we know as Christendom was a
The Ishavasyopanishad
strange mixture of Roman corruption, German barbarism and
fragments of ancient culture all bathed in the pale light that
flowed upward from the enhaloed brows of the entombed and
crucified Christ. The great spiritual hoard he had opened to the
West was kept locked up and unavailable except to individuals
whose souls were too bright to be swallowed up in the general
darkness. All knowledge was under taboo, not because there
was any natural conflict between Religion & Science, but because there was natural & irreconcilable antipathy between the
obscurantism of political ecclesiastics & resurgent knowledge.
Again Asia came to the rescue of Europe and from the liberal
civilisation of the Arabs, Science was reborn into her mediaeval
night, and the light of Science, persecuted & tortured, struggled
up until the darkness was overpowered & wounded to death.
The intellectual history of Europe has outwardly been a struggle
between Science & the Church, with which has been confounded
the Christian religion which the Church professed with its lips &
attempted to strangle with its hands; inwardly it was the ancient
struggle between Deva and Asura, sattwa & tamas. Now Religion is sattwic with a natural impulse towards light, it cannot be
tamasic, it can have no dealings with the enemies of the Devas;
and if something calling itself religion, attempts to suppress light,
you may be sure it is not religion but an impostor masquerading
in her name. Consider what were the ideas under which as under
a banner, the modern spirit overthrew the mediaeval Titan; the
final uprush of those ideas we see in the French revolution. The
motto of the Revolution we know, liberty, equality & fraternity;
the spirit it professed but could not attain we know, humanity.
In liberty the union of the individual moral liberty of Christianity with the civic liberty of Greece; in equality, the democratic
spiritual equality of Christianity applied to society; fraternity,
the aspiration to universal brotherhood, which is the peculiar
and distinguishing idea of Christianity; in humanity, the Buddhistic spirit of mercy, pity, love, of which Europe knew nothing
till Christianity breathed it forth over the Mediterranean and
with greater purity over Ireland, mingled with the sense of the
divinity in man, borrowed from India through the old Gnostics
Isha Upanishad: Part Two
& Platonists, these are the ideas which still profoundly influence
Europe, many of which Scientific materialism has been obliged
to borrow or tolerate, none of which it has as yet availed entirely
to root out. Rationalism did not create these ideas, but found and
adopted them. Rationalism is the spirit which subjects all beliefs
& opinions to the test of logic from observed facts, it is indeed
the intellectual sheath, mostly the lower or merely logical half of
the intellectual sheath attempting to establish itself as the Self.
This is what we call Science and the scientific spirit. Wherever
it has been able to work in the light of pure dry intellect, not
distorted by irruptions of the lower selves in the shape of interest,
vanity, passions, prejudices, it has produced invaluable results; in
the sphere therefore of the passionless observation, classification
and correlation of facts we may follow Science without distrust
or fear of stumbling; but whenever it tries to theorize from what
it has observed about human nature, human affairs & spiritual
development, Science is always tumbling into the pits of the
lower selves; in attempting to range things above the material
level under the law of the material self, it is trying to walk upon
water, to float upon air; it is doing something essentially unscientific. Still more is this the case when it deals with the higher
things of the spirit in the same terms; its theories then become
so amazingly paradoxical, one stands astonished at the wilful
blindness to facts to which prejudice & prepossession can lead
the trained observers of facts. Follow them not there, there are
the blind leading the blind who go round and round battering
themselves like a blind bird at night against the same eternal
walls and never seeing the window open to it for its escape.
But you have said that Evolution is an eternal truth. On
the basis of Evolution the scientists have discovered a moral
sanction, which does replace the old religious sanctions, the
paramount claim of the race upon the individual.
What race? The English or German or Russian or the great
The Ishavasyopanishad
Anglo-Saxon race, which it appears is to inherit the world, God’s
Englishmen and, we must now add, God’s Americans — or is it
the whole white race? To whom must the individual bow his
head as the head & front of Evolution?
I mean the whole human race. The individual is ephemeral,
the species endures, the genus lasts almost for ever. On this basis
your duty to yourself, your duty to society, your duty to your
country, your duty to mankind, all fall into a beautifully ranged,
orderly & symmetrical arrangement. All morality is shown to be
a historical inevitable evolution, and you have only to recognise
it and farther that evolution by falling into its track instead of
going backward on the track.
And getting called atavistic and degenerate and other terrible names? Still I should like to be better satisfied as to the basis
of this symmetrical and inevitable arrangement; for if I were
convinced that I am an ephemeral animal, I should like to enjoy
myself during my day like other ephemeral animals and cannot
see why I should trouble myself about the eternal future; &
even tho’ science should hurl the most formidable polysyllables
in its vocabulary at me, I do not know that I should greatly
care, and I think Messr.s Rockefeller & Jay Gould & millions
more were or are in hearty agreement with me. You say the
genus is eternal? But I believe this is not the teaching of Science.
As I understand it, man is only an animal, a particular sort of
monkey which developed suddenly for some inexplicable reason
& shot forward 10,000 miles ahead of every animal yet born
upon earth. If this is so, there is no reason why some other
animal, say, some particular kind of ant, should not suddenly
for some inexplicable reason develop & shoot forward 100,000
miles ahead and make as short work of man as man made of the
mammoth. Or in some other way the human race will certainly
be replaced. Now what good is it to the mammoth whose bones
science has recently disinterred, that a race has developed which
Isha Upanishad: Part Two
can disinter him and dissertate in numerous polysyllables upon
his remains? And if a scientific mammoth in his days had placed
before him this prospect and bid him give up in the interest of
the mammoth race, his unsocial & selfish ways, would that have
seemed even to the most reasonable tusker a sufficient motive for
his self-sacrifice? Where would his benefit in the affair come in?
It is not precisely a question of personal benefit; it is a question of inevitable law. You would be setting yourself against the
inevitable law.
Verily? and what do I care, if my opposition to the inevitable
brings me no harm, but rather content & prosperity in my day?
After my death nothing can injure me, if I am but clay.
The individual may be immoral, but morality progresses
Truly? I do not think the present state of Europe favourable
to that conception. Why, we had thought that Science would
make the cultured nations dominate & people the earth. And we
find them stationary or absolutely retrograding in population,
degenerating in nerve & hardiness, losing in the true imperial
qualities. We had thought that sacking of cities, massacre, torture & foul rape were blotted by civilisation from the methods
of war. The enlightened peoples of Europe march into China and
there takes place an orgy of filth & blood & cold delight in agony
which all but the most loathsome savages would shrink from
in disgust. Is that the inevitable moral advance or Red Indian
savagery improved upon? We had thought that with increasing
education & intellectuality must come increasing chastity or at
least refinement. In a great American city the police sweeps the
brothels and gathers in its net hundreds of educated, cultured,
The Ishavasyopanishad
gracious & stately women who had carried their education,
beauty and culture there. Is that the inevitable moral advance,
or rather the days of Messalina returned? These are not isolated phenomena but could be multiplied infinitely. Europe is
following in the footsteps of ancient Rome.
There are these periods of retrogression. Evolution advances
in a curve, not in a straight line.
And mark that these retrogressions are most inevitable when
the world, abandoning religion, plunges into philosophic materialism. Not immediately do they come; while the spirit of
the old religion still survives the death of its body, the nations
seem perhaps to gain in strength & power; but very soon the
posthumous force is exhausted. All the old nations perished
because in the pride of intellect they abandoned their dharma,
their religion. India, China still live. What was the force that
enabled India beaten down & trampled by mailed fist & iron
hoof ever to survive immortally, ever to resist, ever to crush down
the conqueror of the hour at last beneath her gigantic foot, ever
to raise her mighty head again to the stars? It is because she
never lost hold of religion, never gave up her faith in the spirit.
Therefore the promise of Srikrishna ever holds good; therefore
the Adyashakti, the mighty Chandi, ever descends when the people turn to her and tramples the Asura to pieces. Times change
and a new kind of outer power rules over India in place of the
Asuras of the East. But woe to India if she cast from her her
eternal dharma. The fate of the old nations shall then overtake
her, her name shall be cast out from the list of nations and
her peoples become a memory and a legend upon the earth.
Let her keep true to her Self, and the Atmashakti, the eternal
Force of the Self shall again strengthen & raise her. Modern
Science has engaged itself deeply in two cardinal errors; it has
built out of the Law of Causation a new and more inexorable
fate than Greek or Hindu or Arab ever imagined. Engrossed
Isha Upanishad: Part Two
with this predestination, Science has come to believe that the
human will is a mere servant, nay, a mere creation of eternal
inanimate forces. Science is mistaken & unless it widen its view
it may easily be convinced of its mistake in a very ugly fashion
before long. The Will is mightier than any law, fate or force.
The Will is eternal, omnipotent, it has created the law of causation and governs it; it has made the laws of matter and it can
override them; it is itself all the forces which seem to govern
and bind it. There is no compulsion on the human will to evolve
towards progression; if it chooses to regress, back it will go and
all the world reeling and shrieking with it into barbarism and
chaos; if it chooses to go forward, no force can stop it. The
other mistake Science has made, it borrows from Christianity;
it is that action and emotion can be directed towards beings
distinct from oneself; all action and emotion are for the self,
in the self. But if Science teaches men to regard themselves as
distinct and purely corporeal beings, with no connection with
others except such as may be created by physical contact and
the communication of the senses, it is obvious that the human
Will under the obsession of this belief, will inevitably shape its
action & thought in accordance passing over the more shadowy moral generalities of evolutionary theorists or play with
them only as intellectual marbles. And that spells in the end
a colossal selfishness, an increasing sensuality, lust of power,
riches, comfort & dominion, a monstrous & egoistic brutality
like that of a hundred-armed Titan wielding all the arms of
the Gods in those hundred hands. If man believes himself to
be an animal he will act like an animal & exalt the animal
impulse into his guide. That Europe does not approach more
swiftly to this condition is due to the obstinate refusal of Jnana,
Religion, true enlightenment, maimed & wounded tho’ it be, to
perish and make an end; it will not allow the human Will to
believe that it is no more than nerve & flesh & body, animal
& transitory. It persists & takes a hundred forms to elude the
pursuit of materialistic Science, calling upon the Eternal Mother
to come down and save; and surely before long she shall come.
All bases of morality which do not go back to the original divine
The Ishavasyopanishad
and sempiternal nature of man, must be erroneous and fleeting.
Not from the instincts & customs of the ape & savage did the
glories of religion & virtue arise, — they are the perennial light
of the concealed godhead revealing themselves ever with clearer
lines, with floods of more beautiful rainbow lustre, to culminate
at last in the pure white light of the supreme realisation, when
all creatures have become our Self and our Self realises its own
yE-mn^ svAEZ BtAyA(m
t/ ko moh, k, fok ek(vmn;pyt,
The Upanishad having posited this Unity which is at once
the justification of all religion & morality and the culmination
in which religion & morality disappear into something higher
than either, proceeds again to sum up and describe the Eternal
under this new light. In the fourth verse He has been described
only as the mighty Force which creates & surrounds all this
universe; He is now to be described as the mighty Unity which
in its unmanifestation is the source of all existence and in its
manifestation governs these innumerable worlds.
s pygAQC;"mkAymv}Zm-nAEvr\ f;$mpApEv$m^.
kEvmnFqF pErB, -vy\ByATAtLyto_TA&ydDAQCA>tF<y,
This is He that went round, the brightness, unbodied, unscarred,
without sinews, pure, untouched by sin; He is the Seer, the
Thinker, the Selfborn that pervadeth; He from years sempiternal
hath ordered perfectly all things.
The verse begins by repeating a position already taken, of the
Lord surrounding all things as a robe surrounds its wearer, creating all things by the appearance of motion, which is however
an appearance, a phenomenon and not a reality of the Eternal.
“This is He that went round.” In other words the whirl of motion
which the manifested Eternal set at work created the worlds; he
poured forth from himself as Prajna the Eternal Wisdom and
entered & encompassed each thing as he created it. But who is
this He? In answering this question the Sruti immediately reverts
Isha Upanishad: Part Two
to the neuter gender, because it has to go back to the luminous
Parabrahman who is beyond the idea of sex or characteristic.
He the Creator of the Worlds is in reality That Brightness, the
luminous shadow of the Unknowable of which we can only
speak in negatives. That has not a body or form, form being
created by Him and therefore this side of Him; He has no scars
or imperfections, but is one faultless & perfect light; He has no
sinews or muscles; ie He is that side of matter and creation is
produced from him not by physical means or physical strength
& skill, but by the mere flowing forth of his Shakti or Will.
Finally He is not only that side of Matter, but He is that side of
Mind also, for He is pure and untouched by evil. It is mind that
creates impurity & evil, by desire which produces duality; but
the Eternal is not subject to desire. What is evil or Sin? It is merely
the preference of the more gross to the more subtle, of tamas to
rajas and of rajas to sattwa; it operates therefore in the sphere
of the gunas and the Eternal being above the gunas cannot be
touched by Sin. Having established the identity of the Lord who
creates & rules, with the pure luminous Parabrahman, who is
neither lord nor subject, the Sruti describes the Lord in his capacity of the All-wise Governor; he is the Seer & Poet, who by his
illumined inspirations creates as Hiranyagarbha the whole world
in His own infinite Mind, He is the Thinker, Prajna, the Wise
One, from whose essential mass of equipoised consciousness all
existence and its laws draw their perennial strength and being
and flow forth to their works, and He is also that which flows
forth, Virat, the pervading spirit which enters into all things and
encompasses. In all these capacities He is selfborn; for He is
Prajna who came forth by His own strength from the luminous
Parabrahman & is Parabrahman, He is Hiranyagarbha who
comes forth by His own strength from Prajna & is Prajna; He is
Virat who comes forth by His own strength from Hiranyagarbha
& is Hiranyagarbha. He is the Self born out of the Self by the
Self. In other words all these are merely names of the One Spirit
in different aspects or states of universal & infinite consciousness. Why then is the Lord spoken of, unlike Parabrahman,
in the masculine gender? Because he is now considered in His
The Ishavasyopanishad
capacity as the great ruler & ordainer, not in His capacity as
the source from which all things flow. As the source, substratum
& container of things He is the Trinity, Prajna-HiranyagarbhaVirat, in whom the Male & Female, Spirit & Matter, the Soul
& its Shakti are still one & undivided. He is therefore best
spoken of in the neuter. But when we see Him as the Ruler
& Ordainer, the Manifested Brahman dealing with a world of
phenomena already created, then division has taken place, the
Shakti has gone forth to its works, and the great male Trinity,
Brahma-Vishnu-Maheshwara, filled with the force of that Shakti
are creating, preserving & destroying the countless worlds and
the innumerable myriads of their inhabiting forms. Both these
Trinities are in reality one Trinity, it is only the point of view
that makes the difference. From this standpoint the Sruti goes
on then to describe the Lord. He is kavi, the great seer & poet in
the true sense of the word poet; the kavi is he who divines things
luminously & distinctly by sheer intuition and whose divinations
become, by their own overflow, creations. Paramatman as SatBrahma-Hiranyagarbha has this divine quality of poethood, —
which men call the power of creation and it is therefore that his
Shakti is described as Saraswati. Then the Lord is described as
manishi, the Thinker. It is the thought of the Lord that is the
basis or substratum of all this creation; it is therefore that the
inanimate object forms faultlessly, that the tree grows unerringly,
that the animal acts with infallible instinct towards his dominant
needs, that the star moves in its course & the mountain holds to
its base. All the creations of the great Kavi would be inconstant
in their relations and clash & collide till they destroyed each
other if there were not this imperative Wisdom, with stability &
equipoise as its characteristic, underlying all things & keeping
them to their places, actions & nature. This Wisdom, be it noted,
is the very nature of things; it is no deliberate invention, no thing
of afterthoughts, adjustments & alterations, but unchangeable
& the essential basis of existence from the beginning. Whatever
form it take, of gravitation, or of attraction and repulsion, or
of evolution, it is an eternal presence & the very nature of the
world, ?An\ b}9. This power of divine instinctive thought is
Isha Upanishad: Part Two
one capacity of Paramatman as Chit-Mahadev-Prajna (Tamas,
Sthanu). His other capacity is that of destruction, for He is the
Spirit of immobility to whom the deep sleep of perfect unconditioned thought is the culmination (Chit) and if it were not for the
activity of the Kavi in the Eternal, if the Thinker in Him were to
blot out the Poet, all this pulsating world of phenomena would
be stilled & resolve by inaction into the womb of undetermined
condensed existence. Then again He is paribhu, He who exists all
round, the great pervading Bliss of existence (Ananda). For the
works of the Poet even though upheld by the Thinker, could not
last, if it were not that the bliss of existence [is] poured through
all created things like a stream of heavenly nectar & makes life,
being, their first imperative need. This is that Will to Live of
the German philosopher, which because like all Europeans, he
could see Truth only in one of her limbs and not as a divine
whole, gave so pessimistic a note to his thought. All things are
supported & eternalized by this Bliss, for it is the unchanging
& eternal Paramatman. Manifesting as the will to live finitely,
it must be broadened into the will to live infinitely in order to
fulfil itself & recover its own deepest & essential nature. We will
first to live as individuals, then to live in the family, then to live
in the tribe or clan, then to live in the race or nation, then to
live in mankind, then to live in the Universe, then to live in God,
the one Eternal; this is the natural evolution of humanity & its
course is determined by the very nature of the Self. Science the
Apara Vidya traces for us the course & byelaws of evolution,
but it is only the Para Vidya that bases it for us, gives us its
reason, source, law & culmination. This Bliss is the capacity of
Vishnu-Virat who is Ananda. By his very existence in all beings
the Lord preserves & saves. Remember that, though you cry
out to the Heavens for help in your misery, it is not the blue
sky that hears, it is nothing outside you that comes to save, but
He within you alone can protect. Art thou oppressed, O man,
by ogre & giant, by fiend & foeman? Seek His mighty Shakti,
Bhavani Mahishamardini, in yourself and She will externalize
armed with sword & trident to crush the triumphing Asura. This
is the law & the gospel. The Poet, the Thinker, the Pervading
The Ishavasyopanishad
Presence, these three are the Swayambhu, the eternal Selfborn
who is born by HimSelf out of HimSelf into HimSelf. The Gods
are not different from each other, for they are all one God, &
there is no other. This is He who has ordered from eternal years
perfectly all things. yATAtLyt,, each duly as it should be & must
be because of its own nature, for the nature of a thing is its
origin, its law, its destiny, its end; and harmony with its nature
is its perfection. All this mighty universe where various things
acting according to their various natures harmonise & melt into
a perfect unity, all this wonderful Kingdom of a single Law in
its manifold aspects He has ordered, &ydDAt^, he has arranged
diversely; he has set each thing in its own place, working in its
own orbit & according to its own overmastering & inexorable
nature. All this He has done from years eternal, not in time, not
at a particular date & season, but eternally, before Time was.
The Law did not spring into being, but was, is & for ever shall
be. The forms of objects, it is true, vary in Time, but the law of
their nature is of eternal origin. In the act you do today, you are
obeying a Law which has existed during the whole of eternity.
Try to realise it, and you will see Time & Space vanishing into
Infinity, you will hear the boom of the eternal waters & the
great voice crying for ever on the waters “Tapas, tapas”, and
feel yourself in the presence of the One unchangeable & eternal
God. Maya & her works have no ending, because they had no
beginning, but the soul of Man can rise above Maya and her
works & stand over her & free from her watching her as her
master for whose joy she labours unto all eternity. For verily
Man is God and as by his own Will he has cast himself into the
illusory bonds of the Enchantress, so by His own will He can
shake off the bonds & rule her. The play of the Soul with the
Maya is the play of the lover & his beloved, one feigning to be
the slave of the other, rejoicing in her favour or weeping at her
ˆ of lord &
feet in her anger, and now resuming his rightful role
master, yea, turning away from her at will to a fairer & more
wonderful face; and now Krishna wears the blue dress & shining
jewels, and now Radha the yellow cloth & fragrant garlands of
the green wood and the brilliant feather of the peacock; for He
Isha Upanishad: Part Two
is She, and She is He; they are only playing at difference, for in
real truth they have been and are one to all Eternity.
Here then the first part of the Upanishad seems to be ended
and some very obscure & disconnected utterances follow.
The utterances of the Upanishad are never disconnected,
but the connection is usually beneath the surface, not openly
declared by explicit statement or grammatical construction. The
Upanishad has said that the Eternal has arranged all objects
of the Universe perfectly from years eternal. Maya therefore is
eternal, Avidya is eternal. The question will at once be put, what
then of Vidya & Avidya? the Eternal and the Transient? the Is &
the Seems to Be? If Avidya is eternal, let us rejoice in her wonders
& glories & never strive to escape from her bonds. But if Vidya
alone be eternal, then is Avidya a curse and a bondage, what have
we to do with it, but shake it off with disgust as soon as possible? These are the extremes of the Materialist and Nihilist, the
Charvak & the Sunyavadin; but the Vedanta gives its sanction to
neither. The Unconditioned Brahman is, but of the Conditioned
also we cannot say that He is not and the Conditioned Brahman
is what we call Maya. Brahman is eternal & Maya therefore
is eternal; but the Conditioned Brahman obviously rests on the
Unconditioned and cannot be except in Him. As are the reverse
& obverse of a coin, so are the Conditioned and Unconditioned,
and the aspirant to Knowledge must know both and not one only
or he will know but little indeed of the true nature of the Eternal.
The followers of Adwaita will call this rank heresy. Maya is
illusion, unreality and is slain by knowledge, it cannot therefore
be eternal.
You cannot slay Maya; you can only slay Moha, the illusion
The Ishavasyopanishad
of Maya; her you can only conquer and put her under your feet.
You remember that Shankara after conquering Ubhayabharati,
made her living body his asan of meditation; that is the symbol
of the Yogi and the wonderful twofold Maya of the Eternal.
He has conquered her & put her beneath him, but it is still
upon her that his asan is based even when he is unconscious of
Her and in union with the Eternal. If this were not so, then the
whole of phenomena would cease the moment a man becomes
a Buddha and enters into Nirvana; for He & the Eternal are
One. If Parabrahman therefore were limited either to Vidya or
Avidya, obviously Avidya would cease the moment Vidya began
and the salvation of one Jivatma would bring about the end of
the world for all; just as the Christians say that the crucifixion of
Christ saved the world. But this is not so. The power of Shakti
of Brahman is twofold & simultaneous; He is able to exercise
Vidya & Avidya at the same moment; he eternally realises His
own transcendental nature; and at the very same time He realises
this wonderful universe of His imagination. He is like a great
poet who shadows forth a world of his own creation made
in himself and of himself and yet knows that He is different
from it & independent of it. It is for this reason only that the
salvation of a particular Jivatman does not bring the world to
an end. Nor does Shankara really say anything different; for he
does not assert that Maya is unreal; he says it is a mysterious
something of which you cannot say that it is and yet you cannot
say that it is not. This indeed is the only description that the
finite mind can make of this mysterious Shakti of the Illimitable,
Unconditioned, Unknowable Brahman. Maya in its forms may
be unreal & transitory but Maya in its essence as a Shakti of the
Eternal, must itself be eternal, from of old & for ever.
The Karmayogin
A Commentary on the
Isha Upanishad
Sri Aurobindo modified the structure of The Karmayogin: A
Commentary on the Isha Upanishad while he was working on
it. He began with a two-tier division: “Chapters” and sections.
Later he introduced a superior division, the “Part”, and began
calling the lowest-level divisions “Chapters”. The intermediate divisions, earlier called “Chapters”, became known as
“Books”. The numbering of these divisions is neither consistent nor complete. The table on the opposite page shows the
structure as marked by Sri Aurobindo in the manuscript and
printed in the text and, italicised and within square brackets,
how it would be if the final three-tier division were applied
consistently throughout.
In the right margin are indicated the places where the
discussions of the first six verses begin. The other twelve verses
were not discussed.
[Part I] [No title]
[Book I ] Chapter I. The Law of Renunciation.
[Chapter] I. God All and God Everywhere
[Start verse 1]
[Chapter] II. Isha, the Lord.
[Chapter] III. Isha and His Universe.
[Chapter] IV. God in Man and in all Creatures
[Chapter] V. Selflessness, the Basic Rule of Karma-Yoga
[Chapter] VI. The Philosophical Justification of Altruism
[Chapter] VII. The Meaning of Renunciation
[Book II ] Chapter II. Salvation through Works
[Chapter] I
[No title]
[Start verse 2]
[Chapter] II. Vairagya.
[Chapter] III. One Road and not Three.
[Chapter] IV. The denial of salvation by works
[Chapter] V. Mukti and the Jivanmukta.
[Chapter] VI. Suicide and the other World.
[Start verse 3]
[Chapter] VII. Retrospect
Part II Karmayoga; the Ideal
[Book III ] Chapter IV. The Eternal in His Universe
I. Eternal Truth the Basis of Ethics / I / The Root of Ethical Ideals
Chapter I.
[Start verse 4]
Chapter II. Spiritual Evolution in Brahman
Chapter III. Psychical evolution — downward to matter
Chapter IV. Psychical Evolution — Upward to Self.
[No Chapters V or VI ]
[Chapter] VII. Elemental Evolution.
[Chapter] VIII. Matariswan and the Waters.
[Chapter] IX. Spirit and Matter
[Chapter] X. [No title]
[Chapter] XI. [No title]
[Chapter] XII. [No title]
[Start verse 5]
Book [IV ] III.
[No title]
Chapter I.
[No title]
[Start verse 6]
[Chapter] II. Ethics in primitive society.
Chapter III. Social Evolution.
Chapter IV. The place of Religion in ethics.
Chapter I.
The Law of Renunciation.
I. God All and God Everywhere
Salutation to the Eternal who is without place, time, cause
or limit. Salutation to Him who rules the Universe, the Lord of
the Illusion, the Master of manifold life. Salutation to the Self in
me, who is the Self in all creatures. Brahman, Isha, Atman, under
whatever aspect He manifests Himself or manifests not, to Him
the One and Only Existence, Consciousness, Bliss, salutation.
The Upanishad begins; —
“With the Lord all this must be clothed (as with a garment),
even all that is world in this moving universe; abandon the world
that thou mayest enjoy it, neither covet any man’s possessions.”
The Upanishad first sets forth the universality of the
Supreme Being; whatever we see, hear or are in any way sensible
of, we must feel the presence of the Lord surrounding it. This
tree that I am sitting under, I must not consider as only so many
leaves, bark, pith, sap and roots encased in earth and air; I
must realise that it is a manifestation in the Supreme who is
the only reality. This voice that I am uttering, vibrates in the
atmosphere of the Divine Reality; only because it vibrates there,
is it capable of sound, articulation and meaning. No action I
do or watch others do, but the Lord is there surrounding and
upholding it; otherwise it could not be done. Whatever I see, I
am seeing God; whatever I hear, I am hearing God; whatever
I do, it is the Energy of God which is governing my actions.
This is the first thing the Karmayogin has to realise and until he
has set his mind on the realisation, Karmayoga is impossible.
The Lord is everywhere; the Lord surrounds everything with
dv, svEmEt. This Karma that
His presence; the Lord is all. vAs;
I do, I do it in the Lord; this subjective I who act, exist only in
Isha Upanishad: Part Two
the Lord; this objective he, she, it to whom the action is done,
exists only in the Lord. It is the omnipresent universality of the
Supreme, that has first to be realized. When the Yogin has had
spiritual experience of this universality, then only is he fit for
Karmayoga; for not till then can he sink the constant feeling
of I and thou and he in a single higher and wider Existence;
not till then can he escape from apparent self to true Self, and
without such escape Karmayoga cannot really begin. To clothe
all things with the Supreme, to be conscious of Him in all you
say, do, think, feel or are sensible of, — this experience is the
beginning of Karmayoga. The transformation of this experience
into the habitual condition of the soul, is the consummation of
Karmayoga; for it leads straight to the knowledge of Brahman
and the ecstasy of union with Him, Karma melting into and
becoming one with Jnana and Bhakti. Karma, Bhakti, Jnana,
— Action, Love, Knowledge, are the three paths which lead out
of phenomenal existence to the eternal reality, and where the
three meet & become one, is the end of the great journey, that
highest home of Vishnu towards which it is the one object of
the Upanishad to turn and guide us. The Isha Upanishad is the
Scripture of the Karmayogin; of the three paths it teaches the
way of Action, and therefore begins with this first indispensable
condition of all Godward action, to see all things, creatures,
causes, effects, changes & evolutions as so many transitory
phenomena enveloped with the presence of the Supreme Being
and existing in Him and by Him only. Not I but He, for He
is my real self and what I call I is only so much covering and
semblance, — this is Vedanta; the first feeling of this truth is the
beginning of Jnana, the beginning of Bhakti, the beginning of
Karma. so_h\. He is the true & only I.
II. Isha, the Lord.
Let us now look closely into the language of the Scripture, for in
the Upanishad every word is of infinite importance and is chosen
in preference to others for some profound and significant reason.
Ishaˆ is the first word of the Upanishad; it is with the Lord that
The Karmayogin
we must clothe all things in this Universe, it is the Lord whose
presence, will, energy we must realize in whatever we see, feel,
do or think. It is in other words the Supreme Being not in His
aspect as the actionless, unknowable Parabrahman, transcendental and beyond realization by senses, mind or speech; it is
not even Sacchidananda, that absolute self-centred Existence,
Consciousness, Bliss with whom the Jnanayogin seeks to unite
himself in Samadhi; it is the Eternal in His aspect as Ruler of the
Universe, He who keeps the wheel of phenomena turning and
guides its motions as the mechanician controls his machine. The
Karmamargin aims at living disillusionized, but yet using the
illusions of Maya as the materials of his Yoga; he seeks to free
himself from phenomena while yet living among phenomena;
it is therefore Isha, Maheshwara, the Lord of the Illusion, the
Master of multiple phenomenal life whom he must seek and
in whom he must lose his lower self. Since he works through
actions, it is the Master of actions whom he must worship with
the flowers and incense of a selfless life.
Is there then a difference between Parabrahman and Isha?
Are there two Supreme Beings and not one? No difference,
really; the distinction is one of appearance, of semblance.
Parabrahman, the absolute, transcendental, eternal reality is
unknowable to human reason; That which is above reason
in man can reach Parabrahman and experience Parabrahman,
because It is Parabrahman, but this is in the state of Samadhi
and from the state of Samadhi the human understanding can
bring back no record intelligible to the reason or explicable
in terms of speech. Parabrahman in His Essence is therefore
realizable but not intelligible; He can be experienced, He cannot
be explained or understood. Still Parabrahman presents to the
understanding two semblances or aspects by which He can
be relatively though not absolutely known. These two aspects
correspond to the two powers inherent in Parabrahman as
the Knower of Himself, the powers of Vidya and Avidya, the
power to know and the power not to know, the faculty of
Knowledge and the faculty of Illusion. Parabrahman can know
Himself as He really is; this is Vidya. He can also imagine
Isha Upanishad: Part Two
Himself as He is not; this is Avidya. In the first aspect He is
Sacchidananda, absolute Existence, Consciousness and Bliss;
He exists to Himself alone, because there is no other existence
but Himself; He is conscious of His own existence only, because
there is no other existence to be conscious of; He is the bliss
of His own self-conscious existence, because there is nothing
outside or other than Him to give Him external bliss. That is the
eternal reality, that is His aspect to Vidya or true Knowledge.
But there is also the eternal unreality, His aspect to Avidya
or False Knowledge. Then He is a great Will, Shakti or Force
pouring itself out in a million forms and names and keeping
for ever in motion the eternal wheel of phenomenal Evolution,
which He guides and governs. He is then Isha, the Lord or Ruler.
To use a human parallel, Shakespeare pouring himself out in a
hundred names and forms, Desdemona, Othello, Iago, Viola,
Rosalind, Macbeth, Hamlet, Lear, Cymbeline is using his power
of Avidya to become the lord and ruler of a wonderful imaginary
world. Shakespeare putting aside his works and returning to his
own single & sufficient existence is using his power of Vidya
to recover his own constant single reality. But there is one
Shakespeare and not two. Now the Karmamargin has to deal
with this great multifold phenomenal universe and when he
seeks to feel the presence of the Eternal round every single thing
it contains, it must necessarily be not in His unconditioned,
unphenomenal aspect of Sacchidananda but in His conditioned,
phenomenal aspect as Isha, Lord of the Universe. As Isha the
Karmayogin may worship Him in various sub-aspects. Isha is a
double being as Purusha-Prakriti; Purusha, the great male ocean
of spiritual force which sets Prakriti to produce and watches
her workings, and Prakriti, the mighty female energy which
produces and works unweariedly for the pleasure of Purusha.
He is the triple Being, Prajna, Hiranyagarbha, Virat; Prajna,
Lord of Sleep-Life, the intelligent force which lives and wakes in
what would otherwise seem inert and inanimate existence or the
mere blind play of mechanical forces; Hiranyagarbha, the Lord
of Dream-Life who takes from this ocean of subconsciously
intelligent spiritual being those conscious psychic forces which
The Karmayogin
He materializes or encases in various forms of gross living
matter; and Virat, Lord of Waking-Life, who governs, preserves
and maintains the sensible creation which Hiranyagarbha has
shaped. He is triple again as Shiva, Brahma, Vishnu; Shiva, the
destroyer, the Yogin, the Lord of brute or inert life; the Master
of Samadhi, the Refuge of the outcast & of those who have no
refuge; Brahma, the Creator, who puts forth life and stays not his
hand for a moment; Vishnu, the Preserver & Saviour, the Master
of Power & Love and Life and Light and Sweetness. With all
these aspects of Isha, the Lord, Hindu worship has associated
names & forms and in these names and forms He shows Himself
to His worshippers. The Jnanayogin loves to worship Him as
Shiva, the Master of utter Samadhi; to the Bhakta He appears
in whatever form appeals most to the spiritual emotions of His
devotee. But the Karmayogin should devote himself to those
forms of the Supreme Lord in which His mighty Shakti, His
Will to live and create has expressed itself in its highest, purest
and most inspiring and energetic virility; for Karma is merely
Shakti in motion and the Karmayogin must be a pure conductor
of divine energy, a selfless hero and creator in the world. Isha
Himself in His Avatars, Buddha, Rama, Srikrishna, has given us
the highest types of this selfless divine energy and it is therefore
to these mighty spirits, God-in-man, that the Karmayogin may
well direct his worship. Or he may worship Isha in His Shakti,
in the form of Durga-Kali, the most powerful realisation of
His cosmic energy which the human mind has yet envisaged. If
he is able to dispense with forms, he may worship the idea of
Isha Himself, the Almighty Lord, whom the Hindu adores as
Hari, the Christian as God, the Mahomedan as Allah. Even the
atheist, if he recognizes a mighty Power at work in all life and
existence and yields up his self and actions to the will and ends
of that Power, or if he recognizes in men the godhead he refuses
to recognize in the Universe and devotes himself to the selfless
service of his kind, has set his foot on the path of Karmayoga
and cannot fail to reach the Lord whom he denies. It is of no
importance that the Karmayogin should recognize a particular
name or form as the greater Self to win whom he must lose his
Isha Upanishad: Part Two
smaller self; but it is of importance & essential that he should
recognize the existence of a Power inside and outside himself to
the law of whose Will and Workings he can sacrifice the self-will
and self-worship of the natural man. Whatever name he gives
to this Power or whether he gives it a name or not, it is Isha,
the Lord, whose presence he must feel around every object and
movement in the Universe.
III. Isha and His Universe.
Next let us take note of the word vA-y\. All this Universe must
be clothed with Isha; we must draw the feeling of His presence
round every object in the Universe and envelop it with Isha, as
a robe is drawn round and envelops the wearer. For the Lord
is greater than His universe. This tree is not the Lord, it is
in the Lord. We must avoid the materialistic Pantheism which
identifies the visible Universe with the Supreme Being. It is true
that He is both the final and material Cause of the universe,
and in one sense He is His Universe and His Universe is He, just
as Shakespeare’s creations are really Shakespeare himself, woven
by him out of his own store of psychic material; and yet it would
be obviously a mistake to identify, say, Iago with Shakespeare.
This tree is evolved out of original ether, ether pervades it and
surrounds it, but the tree cannot be described as ether, nor ether
as the tree; so, going deeper down, we find it is evolved out of
the existence of the Lord who pervades it and surrounds it with
His presence; but the tree is not the Lord, nor the Lord the tree.
The Hindu is no idolater; he does not worship stocks or stones,
the tree as tree or the stone as stone or the idol as a material
thing, but he worships the presence of the Lord which fills &
surrounds the tree, stone or idol, and of which the tree, stone or
idol is merely a manifestation or seeming receptacle. We say for
the convenience of language and mental realization that God is
in His creature, but really it is the creature who is in God, n (vh\
q; t
mEy. “I am not in them, they are in Me.”
We find European scholars when they are confronted with
the metaphors of the Sruti, always stumbling into a blunder
The Karmayogin
which we must carefully avoid if we wish to understand our
Scriptures. Their reason, hard, logical and inflexible, insists on
fixing the metaphor to its literal sense and having thus done
violence to the spirit of the Upanishad, they triumphantly point
to the resultant incoherence and inconsistency of our revealed
writings and cry out, “These are the guesses, sometimes sublime, generally infantile, of humanity in its childhood.” But the
metaphors of the Sruti are merely helps to a clearer understanding; you are intended to take their spirit and not insist on the
letter. They are conveniences for the hand in climbing, not supports on which you are to hang your whole weight. Here is a
metaphor vA-y\, clothe, as with a garment. But the garment is
different from the wearer, & limited in the space it occupies: is
the Lord then different from His creation and limited in His being? That would be the letter; the spirit is different. The presence
of the Lord who is infinite, must be thought of as surrounding
each object and not confined to the limits of the object, — this
and no more is the force of vA-y\. When we see the tree, we do
not say, “This is the Lord”, but we say “Here is the Lord”. The
tree exists only in Him & by Him; He is in it and around it, even
as the ether is.
All this, says the Sruti, is to be thought of as surrounded
by the presence of the Lord, svEmd\, all this that is present to
our senses, all in fact that we call the Universe. But to avoid
misunderstanding the Upanishad goes on to point out that it is
not only the Universe as a whole, but each thing that is in the
Universe which we must feel to be encompassed with the divine
Presence, yE(k\c jg(yA\ jgt^. everything and anything that is
moving thing in Her who moves. Jagati, she that moves, in the
ancient Sanscrit, was a word applied to the whole Universe;
afterwards it meant rather this moving earth,1 that part of the
cosmos with which we human beings are mainly concerned and
the neuter jagat, that which moves, came to be the ordinary
expression for world or universe. But why is the universe called
1 The ancient Rishis knew that the earth moves,
moves, but seems to be still”.
clA pLvF E-TrA BAEt,
“The earth
Isha Upanishad: Part Two
“she that moves”? Because it is the result of the working of
Prakriti, the visible form of Prakriti, the great female material
energy of the Lord, and the essence of Prakriti is motion; for by
motion she creates this material world. Indeed all object matter
is only a form, that is to say a visible, audible or in some way
sensible result of motion. Every material object is what it is here
called, jagat, a world of infinite motion; even the stone, even
the clod. Our senses tell us that the material world is the only
reality, the only steadfast thing of whose rule and order we can
be sure and by which we can abide; but our senses are in error
and the Upanishad warns us against their false evidence. The
material world is a transitory and changing whirl of motion on
the surface of Brahman, the great ocean of spiritual existence,
who alone is, in His depths, eternal, real and steadfast. It is
He who as the Lord gives order, rule and abidingness to the
infinite motion we call the Universe; and if we wish to be in
touch with reality, we must train our souls to become aware of
His presence sustaining, pervading and surrounding this moving
Prakriti and every objective form to which her varying rates of
vibration have given rise. Thus placed in constant touch with
reality, the Karmayogin will escape from the false shows and
illusions of Prakriti; Karma or action which also is merely her
motion, energy at work, will not master him and drive him as a
storm drives a ship, but he will rather be the master of action,
both his own and that of others. For it is only by understanding
practically the reality of a thing and its law of working that one
can become its master and make use of it for his own purposes.
IV. God in Man and in all Creatures.
But when the Karmayogin has seen the Lord surrounding all
things with His presence and all things existing only as transitory manifestations, idols or images in this divine Reality, what
follows? It follows that just as this tree or that mountain exists
only as an image or manifestation in the divine Reality, so also
all creatures, men included, are merely images or manifestations
in the same divine Reality. In other words what is real, living,
The Karmayogin
eternal in you and me, is not our body, nor our vitality & its
desires, nor our mind, nor our reason and understanding, but
just the divine presence which pervades me and you as much as
it pervades the tree and the mountain. And it is not the body,
vitality, mind, reason or understanding which constitutes the
presence of the Lord within us; for my body differs from yours,
my vitality differs from yours, my mind differs from yours, my
reason and understanding differ from yours; they differ even
from themselves according to time and circumstances; but the
Lord is one and unchanging. There must therefore be something
deeper hidden within us than any of these things, something
which is alone real, living and eternal. This something is called
in the Vedanta the Self; it is Brahman or the Lord within each of
his creatures. The Self is in the microcosm what Sacchidananda
is in the macrocosm; it is the great pure luminous existence, selfconscious and self-blissful, which acts not, neither desires, but
watches the infinite play of Prakriti in the life of the creature
It informs. And just as by the power of Avidya Sacchidananda
takes the semblance of a mighty Will or Force, Isha, creating
endless multiplicity and governing, guiding and rejoicing in the
interplay of worlds, so by the same power this Self or Witness
in Man takes the semblance of a sublime Will creating for itself
action and inaction, pleasure & pain, joy & sorrow, victory
& defeat, guiding, governing & rejoicing in the activity of the
apparent creature it informs, but unaffected and unbound by
his works. This Will, which the Vedanta calls Ananda or Bliss
and not will, must not be confused with mere volition or desire,
for volition belongs to the outer & apparent man and not to
the inner and real. This Self is in me, it is also in you and
every other being and in all it is the same Self, only the Will or
Shakti manifests in different degrees, with a different intensity
and manner of working and so with different qualities & actions
in each separate creature. Hence the appearance of diversity and
divisibility in what is really One and indivisible.
This divisibility of the Indivisible is one of those profound
paradoxes of Vedantic thought which increasing Knowledge will
show to be deep and far-reaching truths. It used to be implicitly
Isha Upanishad: Part Two
believed that human personality was a single and indivisible
thing; yet recently a school of psychologists has grown up who
consider man as a bundle of various personalities rather than
a single, homogeneous and indivisible consciousness. For it has
been found that a single man can divide himself or be divided
into several personalities, each living its own life and unconscious of the other, while yet again another personality may
emerge in him which is conscious of the others and yet separate
from all of them. This is true; nevertheless, the man all through
remains one and the same, not only in body but in his psychical
existence; for there is a deeper substratum in him which underlies
all these divided personalities and is wider than all of them put
together. The truth is that the waking personality is only the
apparent man, not the real. Personality is the creation of memory, for memory is its basis and pedestal. If the pedestal, then,
be divided and put apart, the superstructure also must be in the
same act divided and put apart. But the waking memory is only
a part, a selection of a wider latent memory which has faithfully
recorded all that happens not in the man’s present life only, but in
all his past. The personality which corresponds with this latent
unerring memory is the true personality of the man; it is his soul,
one infinite and indivisible, and its apparent divisions are merely
the result of Avidya, false knowledge, due to defective action of
the waking memory. So the apparent division of the divine Self
into many human selves, of the indivisible Paramatman into
many Jivatmans, is simply the result of Avidya due to the action
of the Maya or self-imposed illusion of Isha, the great Force who
has willed that the One by this force of Maya should become
phenomenally manifold. In reality, there is no division and the
Self in me is the same as the Self in you and the same as the
Self up yonder in the Sun. The unity of spiritual existence is the
basis of all true religion and true morality. We know indeed that
as God is not contained in His universe, but the universe is in
Him, so also God is not contained within a man. When the Sruti
says elsewhere that the Purusha lies hidden in the heart of our
being and is no larger than the size of a man’s thumb, it simply
means that to the mind of man under the dominion of Avidya
The Karmayogin
his body, vitality, mind, reason bulk so largely, the Spirit seems
a small and indistinguishable thing indeed inside so many and
bulky sheaths and coverings. But in reality, it is body, vitality,
mind & reason forming the apparent man that are small and
trifling and it is the Spirit or real man that is large, grandiose &
mighty. The apparent man exists in & by the real, not the real in
the apparent; the body is in the soul, not the soul in the body. Yet
for the convenience of language and our finite understanding we
are compelled to say that the soul is in the body and that God
is within the man; for that is how it naturally presents itself to
us who use the mental standpoint and the language of a finite
intelligence. The Lord, from our standpoint, is within all His
creatures and He is the real self of all His creatures. My self
and yourself are not really two but one. This is the second truth
proceeding logically from the first, on which the Karmayogin
has to lay fast hold.
V. Selflessness, the Basic Rule of Karma-Yoga
From the fundamental truth of one divine Reality pervading
and surrounding all phenomenal objects and from its implied
corollary, the identity of my Self with your Self, the Upanishad deduces a principle of action which holds good for all
Karmayogins. “Abandon the world that thou mayst enjoy it,
neither covet any man’s possession.” He that would save his
soul, must first lose it. He who would enjoy the world, must first
abandon it. Thus from an intellectual paradox the Upanishad
proceeds to a moral paradox, and yet both are profound and
accurate statements of fact. At first the reason revolts against an
assertion so self-contradictory. If I put my food away from me,
how can I enjoy it? If I throw away the sovereign in my hand,
another may have the joy of it but how can I? I, Devadatta,
am told to enjoy the world, yes, all that is in the world; yet
I find that I have little enough to enjoy while my neighbour
Harischandra has untold wealth. If I am to enjoy the world,
how shall I proceed to my object? Not surely by abandoning
the little I have, but by keeping fast hold on it and adding to
Isha Upanishad: Part Two
it the much that Harischandra has. So would argue the natural
man, rationally enough from his point of view, but so would
not argue the Karmayogin. He will covet no man’s possession,
because he knows such terms as possession, mine, thine, to be
false and illusory in the light of the secret tremendous truth he
has got hold of, that there is nothing in this world real, desirable
and worth calling by the name of bliss except Brahman, the
eternal reality of things. Self-gratification and the possession of
wealth and its enjoyments are transitory, illusory and attended
with inevitable trouble and pain, but the enjoyment of one’s
identity with Brahman and the possession of Brahman are pure
and undisturbed bliss. The more I possess of Him, the wider
and nearer perfection will be my enjoyment. Brahman then is
the only wealth the Karmayogin will covet. But how can we
possess Brahman? By surrounding all things in the world with
Him, by realizing Him in all things. If I am wealthy, the Lord
is there in my wealth, but if I am poor, the Lord is there too in
my poverty; because of His presence I can enjoy my poverty as
much as I did my wealth. For it is not the wealth and the poverty
which matter or are real, but only the feeling of the presence of
the Lord in all things. That is one way in which I can enjoy the
world by abandoning it; for the world is Brahman, the world
is the Lord, and to him who has experience of it, all things are
bliss, all things are enjoyment. What ground then is there left
for coveting another man’s possessions? Harischandra possesses
merely so much gold, estates, houses, Government paper; but I,
Devadatta, in my cottage, possess the Lord of the Universe and
am the master & enjoyer of the whole world. It is I who am rich
and not Harischandra. That is the fulfilment of his discipline for
the Karmayogin.
But let us go down many steps lower. I have not yet ascended
the ladder, but am still climbing. I have not yet acquired the
habitual consciousness of the presence of the Lord surrounding
all things as the only reality for whose sake alone transitory phenomena are precious or desirable. How in this imperfect stage
of development can the Karmayogin escape from covetousness
and the desire for other men’s possessions? By realising more &
The Karmayogin
more the supreme bliss of a selfless habit of mind and selfless
work. This is the way to his goal; this is his ladder. Unselfishness
is usually imagined as the abnegation of self, a painful duty, a
“mortification”, something negative, irksome and arduous. That
is a Western attitude, not Hindu; the European temperament is
dominated by the body and the vital impulses; it undertakes
altruism as a duty, a law imposed from outside, a standard of
conduct and discipline; it is, in this light, something contrary
to man’s nature, something against which the whole man is
disposed to rebel. That is not the right way to look at it. Unselfishness is not something outside the nature, but in the nature,
not negative but positive, not a self-mortification and abnegation
but a self-enlargement and self-fulfilment; not a law of duty but
a law of self-development, not painful, but pleasurable. It is in
the nature, only latent, and has to be evolved from inside, not
tacked on from outside. The lion’s whelp in the fable who was
brought up among sheep, shrank from flesh when it was placed
before him, but once he had eaten of it, the lion’s instincts awoke
and the habits of the sheep had no more delight for him. So it is
with man. Selflessness is his true nature, but the gratification of
the body and the vital impulses has become his habit, his second
or false nature, because he has been accustomed to identify his
body & vital impulses with himself. He, a lion, has been brought
up to think himself a sheep; he, a god, has been trained to be
an animal. But let him once get the taste of his true food, and
the divinity in him awakes; the habits of the animal can please
him no longer and he hungers after selflessness and selfless work
as a lion hungers after his natural food. Only the feeling has to
be evolved as a fulfilment of his nature, not painfully worked
up to as a contravention of his nature. The man who regards
selflessness as a duty, has not yet learned the alphabet of true
altruism; it is the man who feels it as a delight and a natural craving, who has taken the right way to learn. The Hindu outlook
here is the true outlook. The Hindu does not call the man who
has risen above the gratification of desire a selfless man; he calls
him aA(mvAn^, the selfful man; that man is anA(mvAn^, that man
has not found himself who still clings to the gratification of his
Isha Upanishad: Part Two
body & vital impulses. Read that great drama of self-sacrifice,
the Nagananda, and you will feel how different is the Hindu
outlook from the Western; there self-sacrifice is not a painful
and terrible struggle but a glorious outpouring of the nature, a
passionate delight. “It is only human nature,” we say indulgently
of any act of selfishness. But that is an error and thrice an error. It
is not human nature, but animal nature; human nature is divine
& selfless and the average selfish man is selfish not because of
his humanity, but because his humanity is as yet undeveloped &
imperfect. Christ, Buddha, these are the perfect men; Tom, Dick
& Harry are merely animals slowly shaping into men.
VI. The Philosophical Justification of Altruism
The philosophical justification for this outlook is provided for
in the fundamental position of Vedanta. so_h\, I am He; Thou
too art He; there is therefore no I and Thou, but only He. Brahman, Isha is my true self, the real Devadatta; Brahman, Isha
is the true self of my neighbour, the real Harischandra. There
is therefore really no Devadatta, no Harischandra, but my Self
in the mental and bodily case called Devadatta and my Self
in the mental and bodily case called Harischandra. If therefore
Harischandra enjoys untold riches, it is I who am enjoying them;
for Harischandra is my Self, — not my body in which I am imprisoned or my desires by which my body is made miserable, but
my true self, the Purusha or real Man within me, who is the witness and enjoyer of all this sweet, bitter, tender, grand, beautiful,
terrible, pleasant, horrible and wholly wonderful and enjoyable
drama of the world which Prakriti enacts for his delectation.
Once I experience this truth, I can take as much pleasure in the
riches of Harischandra as if I myself were enjoying them; for I
can thenceforth go out of my own self and so enter into the self
of Harischandra, that his pleasure becomes my own. To do that
I have simply to break down the illusory barrier of associations
which confines my sense of self to my own body, mind & vitality.
That this can be done, is a common experience of humanity, to
which the name of love is given. Human evolution rises through
The Karmayogin
love and towards love. This truth is instinctively recognised
by all the great religions, even when they cannot provide any
philosophical justification for a tenet to which they nevertheless
attach the highest importance. The one law of Christianity which
replaces all the commandments is to love one’s neighbour as
oneself, the moral ideal of Buddhism is selfless benevolence &
beneficence to others; the moral ideal of Hinduism is the perfect
sage whose delight and occupation is the good of all creatures
(svBtEhtrt,). It is always the same great ideal expressed with
varying emphasis. But love in the sense which religion attaches
to the word, depends on the realization of oneself in others.
If, as Sankhya and Christian theology say, there are millions of
different Purushas, if the real man in me is different and separate
from the real man in another, one in kind but not in essence, there
can be no feeling of identity; there can only be mental or material
contact. From material contact nothing but animal feelings of
passion & hatred can arise; from mental contact repulsion is as
likely to arise as attraction. A separate individual Self will live its
own life, pursue its own gratification or its own salvation; it can
have no ground, no impulse to love another as itself, because
it cannot feel that the other is itself. The Vedanta provides in
the realisation of a single Self and the illusory character of all
division the only real explanation of this higher or spiritual
love. Altruism in the light of this one profound revealing truth
becomes natural, right and inevitable. It is natural because I am
not really preferring another to myself, but my wider truer self
to my narrower false self, God who is in all to my single mind
and body, myself in Devadatta and Harischandra to myself in
Devadatta alone. It is right because by embracing in my range of
feelings the enjoyment of Harischandra in addition to my own
I shall make my knowledge of the universality of Brahman an
experience, and not merely an intellectual conception or assent;
for experience and not intellectual conception is true knowledge.
It is inevitable because that is my way of evolution. As I have
risen from the animal to the man, so must I rise from the man
to the God; but the basis of godhead is the realisation of oneself
in all things. The true aim and end of evolution is the wider and
Isha Upanishad: Part Two
wider realisation of the universal Brahman. Towards that goal
we progress, with whatever tardiness, with whatever lapses, yet
inevitably, from the falsehood of matter to the truth of spirit. We
leave behind, first, the low animal stage of indolence, brutishness, ignorance, wrath, lust, greed and beast violence, or as we
call it in our philosophy the tamasic condition and rise to various human activity and energy, the rajasic condition; from that
again we must rise to the sattwic condition of divine equipoise,
clarity of mind, purity of soul, high selflessness, pity, love for
all creatures, truth, candour, tranquillity. Even this divine height
is not the highest; we must leave it behind and climb up to the
peak of all things where sits the bright and passionless Lord
of all, lighting up with a single ray of His splendour a million
universes. On that breathless summit we shall experience the
identity of our Self not only with the Self of others, but with the
All-Self who is the Lord and who is Brahman. In Brahman our
evolution finds its vast end and repose.
VII. The Meaning of Renunciation
The Karmayogin therefore will abandon the world that he may
enjoy; he will not seek, as Alexander did, to possess the whole
world with a material lordship, but, as Gods do, to possess
it in his soul. He will lose himself in his own limited being,
that he may find himself illimitably in the being of others. The
abandonment of the world means nothing less than this, that
we give up our own petty personal joy and pleasure to bathe
up to the eyes in the joy of others; and the joys of one man
may be as great as you please, the united joys of a hundred must
needs be greater. By renouncing enjoyment you can increase your
enjoyment a hundredfold. That was ever the privilege of the true
lover. If you are [a] true lover of a woman, it is her joys far more
than your own that make your happiness; if you are a true lover
of your friends, their prosperity and radiant faces will give you
a delight which you could never have found in your own small
and bounded pleasures; if you are a true lover of your nation,
the joy, glory and wealth of all its millions will be yours; if you
The Karmayogin
are a true lover of mankind, all the joys of the countless millions
of the earth will flow like an ocean of nectar through your soul.
You will say that their sorrows too will be yours. But is not
the privilege of sharing the sorrows of those you love a more
precious thing than your own happiness? Count too the other
happinesses which that partnership in sorrow can bring to you.
If you have power, — and Yoga always brings some power with
it, — you may have the unsurpassable joy of solacing or turning
into bliss the sorrow of your friend or lover, or the sufferings
and degradation of the nation for which you sacrifice yourself
or the woes of the humanity in whom you are trying to realize
God. Even the mere continuous patient resolute effort to do
this is a joy unspeakable; even defeat in such a cause is a stern
pleasure that strengthens you for new and invincible endeavour.
And if you have not the power to relieve or the means to carry
on the struggle, there is still left you the joy of suffering or dying
for others. “Greater love than this has no man, that he should
die for his friend.” Yes, but that greatest love of all means also
the greatest joy of all. “It is a sweet and noble thing to die
for one’s country.” How many a patriot in his last moments
has felt that this was no empty poetical moralising, but the
feeble understatement of a wonderful and inexpressible reality.
They say that Christ suffered on the cross! The body suffered,
doubtless, but did Christ suffer or did he not rather feel the joy
of godhead in his soul? The agony of Gethsemane was not the
agony of the coming crucifixion, the cup which he prayed might
be taken from his lips, was not the cup of physical suffering,
but the bitter cup of the sins of mankind which he had been
sent to drink. If it were not so, we should have to say that this
Jesus was not the Christ, not the Son of God, not the avatar
who dared to say “I and my Father are one”, but a poor weak
human being who under the illusion of Maya mistook his body
for himself. Always remember that it is not the weak in spirit to
whom the Eternal gives himself wholly; it is the strong heroic
soul that reaches God. Others can only touch his shadow from
n l<yo n c mAdApso vA=yElAt^.
afar. nAymA(mA blhFn
The abandonment of the world which is demanded of the
Isha Upanishad: Part Two
Karmayogin is not necessarily a physical abandonment. You
are not asked to give up your house and wealth, your wife,
your children, your friends. What you have to give up is your
selfish desire for them and your habit of regarding them as your
possessions and chattels who are yours merely in order to give
you pleasure. You are not asked to throw away the objects of
your desire, but to give them up in your heart. It is the desire
you have to part with and not the objects of the desire. The
abandonment demanded of you is therefore a spiritual abandonment; the power to enjoy your material possessions in such
spirit of detachment that you will not be overjoyed by gain, nor
cast down by loss, is the test of its reality, — not the mere flight
from their presence, which is simply a flight from temptation.
The Karmayogin has to remain in the world & conquer it; he is
not allowed to flee from the scene of conflict and shun the battle.
His part in life is the part of the hero, — the one quality he must
possess, is the lionlike courage that will dare to meet its spiritual
enemies in their own country and citadel and tread them down
under its heel. A spiritual abandonment then, — for the body
only matters as the case of the spirit; it is the spirit on which the
Karmayogin must concentrate his effort. To purify the body is
well, only because it makes it easier to purify the spirit; in itself
it is of no importance; but if the soul is pure, the body cannot be
touched by uncleanness. If the spirit itself is not stained by desire,
the material enjoyment of the objects of desire cannot stain it.
For if my spirit does not lust after new wealth or cling to the
wealth I have, then my use of riches must necessarily be selfless
and without blame; and having parted with them in spirit and
given them into the treasury of God, I can then truly enjoy their
possession. That enjoyment is clear, deep and calm; fate cannot
break it, robbers cannot take it away, enemies cannot overwhelm
it. All other joy of possession is chequered and broken with fear,
sorrow, trouble and passion, — the passion for its increase, the
trouble of keeping it unimpaired, the sorrow for its diminution,
the fear of its utter loss. Passionless enjoyment alone is pure
& unmixed delight. If indeed you choose to abandon riches
physically as well as in spirit, that too is well, provided you
The Karmayogin
take care that you are not cherishing the thought of them in
your mind. There is another curious law of which many who
follow the path of spiritual renunciation, have had experience.
It is this that such renunciation is often followed by a singular
tendency for wealth to seek him who has ceased to seek wealth.
A strong capable will bent on money-making, will doubtless
win its desire, but at least as often wealth, fame and success flee
from the man who longs after them and come to him who has
conquered his longing. Their lover perishes without winning
them or reaches them through deep mire of sin or a hell of
difficulty or over mountains of toil, while the man who has
turned his back on them, finds them crowding to lay themselves
at his feet. He may then either enjoy or reject them. The latter
is a great path and has been the chosen way of innumerable
saintly sages. But the Karmayogin may enjoy them, not for his
personal pleasure certainly, not for his false self, since that sort
of enjoyment he has abandoned in his heart, but God in them
and them for God. As a king merely touching the nazzerana
passes it on to the public treasury, so shall the Karmayogin,
merely touching the wealth that comes to him, pour it out for
those around him, for the poor, for the worker, for his country,
for humanity because he sees Brahman in all these. Glory, if it
comes to him, he will veil in many folds of quiet and unobtrusive
humility and use the influence it gives not for his own purposes
but to help men more effectively in their needs or to lead them
upward to the divine. Such a man will quickly rise above joy and
sorrow, success and failure, victory and defeat; for in sorrow as
in joy he will feel himself to be near God. That nearness will
deepen into continual companionship and by companionship he
will grow ever liker God in his spiritual image until he reaches
the last summit of complete identity when man, the God who
has forgotten his godhead, remembers utterly and becomes the
Eternal. Selflessness then is the real & only law of renunciation;
in the love of one’s wider self in others, it has its rise; by the
feeling of the divine presence in all earthly objects, it becomes
rooted & unshakeable; the realization of the Brahman is its
completion and goal.
Chapter II
Salvation through Works
The law of spiritual abandonment in preference to mere physical abandonment, is the solution enounced by Srikrishna, the
greatest of all teachers, for a deep and vexed problem which
has troubled the Hindu consciousness from ancient times. There
are, as we know, three means of salvation; salvation by knowledge, the central position in Buddhism; salvation by faith &
love, the central position in Christianity; salvation by faith &
works, the central position in Mahomedanism. In Hinduism,
the Sanatandharma, all these three paths are equally accepted.
But in all three the peculiar and central religious experience of
Hinduism, — the reality & eternity of the Self, the transience &
unreality of all else, — is insisted upon as the guiding principle
& indispensable idea. This is the bridge which carries you over
to immortality; this is the gate of salvation. The Jnanamargin
envisages only one reality, the Brahman, and by turning away
from all that is phenomenal and seeking the One reality in himself, enters into the being of the Eternal. The Bhakta envisages
only two realities, God & himself, and by the ecstatic union
of himself with God through love and adoration, enters into
the pure and unmixed presence of the Eternal. The Karmamargin envisages three realities which are one; the Eternal in Itself,
pure and without a second, the Eternal as a transcendent Will
or Force manifesting Himself phenomenally but not really in
cosmic work & the Eternal in the Jivatman, manifesting Himself similarly in individual work in a finite body; and he too,
by abandoning desire and laying his works upon God, attains
likeness to the Eternal and through that gate enters into identity
with the Eternal. In one thing all these agree, the transience &
unreality of phenomenal existence. But if phenomenal existence
is unreal, of what use is it to remain in the world? Let us abandon
The Karmayogin
house and wealth and wife and friends and children; let us flee
from them to the solitude of mountain & forest and escape as
soon as possible by knowledge & meditation from the world
of phenomena. Such was the cry that arose in India before and
after the days of Buddha, when the power of the Jnanamarga
was the strongest on the Hindu consciousness. The language of
the Bhakta is not very different; “Let us leave the things of the
world,” he cries, “let us forget all else and think and speak only
of the name of Hari.” Both have insisted that works and the
world are a snare & a bondage from which it is best to flee.
The Karmayogin alone has set himself against the current and
tried to stand in the midmost of the cosmic stir, in the very surge
and flux of phenomena without being washed away in the tide.
Few, he has said, who remain in the world, can be above the
world and live in communion with the Eternal; but few also
who flee to the mountains, really attain Him, and few of those
who spend their days in crying Lord, Lord, are accepted by Him
to whom they cry. It is always the many who are called, the few
who are chosen. And if Janak could remain in the world and
be ever with God in the full luxury, power & splendour of the
life of a great king, if Rama & Srikrishna lived in the world
and did the works of the world, yet were God, who shall say
that salvation cannot be attained in the midst of actions, nay,
even through the instrumentality of actions? To this dispute the
answer of Srikrishna is the one solution. To abandon desire in
the spirit is the one thing needful; if one fail to do this, it is
vain for him to practise Yoga in mountain or forest solitude,
it is vain to sing the name of Hari and cry Lord, Lord, from
morn to night, it is vain to hope for safety by “doing one’s duty
in the world”. The man unpurified of desire, whatever way he
follows, will not find salvation. But if he can purify his spirit of
desire, then whether on solitary mountain and in tiger-haunted
forest, or in Brindavun the beautiful, or in the king’s court, the
trader’s shop or the hut of the peasant, salvation is already in
his grasp. For the condition of salvation is to leave the lower
unreal self and turn to the real Self; and the stain & brand of
the lower self is desire. Get rid of desire and the doors of the
Isha Upanishad: Part Two
Eternal stand wide open for your soul to enter in. The way of
the Sannyasin who leaves the world and devotes all himself to
Jnana or Bhakti, is a good way, and there is none better; but
the way of the Tyagin who lives among sense-objects and in the
whirl of action without cherishing the first or yielding to the
rush of the second, is the right way for the Karmayogin. This is
what the Upanishad with great emphasis proceeds to establish
as the second rule of conduct for the Karmamargin.
“Do, verily, thy deeds in this world and wish to live thy
hundred years, for thus to thee and there is no other way than
this, action cleaveth not to a man.”
A hundred years is the full span of a man’s natural life when
he observes all the laws of his nature and keeps his body and
mind pure by the use of pure food, by pure ways of living, by
purity of thought and by self-restraint in the satisfaction of his
desires. The term is ordinarily diminished by heedlessness, sin,
contamination or the effects of our past action in other lives;
it may, on the other hand, be increased to hundreds of years
by Yoga. But the Karmayogin will neither desire to increase
his term of life nor to diminish it. To increase his term of life
would show a desire for and clinging to phenomenal existence
quite inconsistent with that abandonment of desire which we
have seen to be the fundamental law of Karmayoga. A few
great Yogis have prolonged their lives without personal desire
merely to help the world by their presence or example. These
are exceptional cases which the ordinary Karmamargin need not
keep in view. On the other hand we must not turn our backs
on life; we must not fling it from us untimely or even long for
an early release from our body, but willingly fill out our term
and even be most ready to prolong it to the full period of man’s
ordinary existence so that we may go on doing our deeds in this
world. Mark the emphasis laid on the word k;vn^ “doing” by
adding to it the particle ev, the force of which is to exclude any
other action, state, person or thing than the one expressed by the
word to which it is attached. Verily we must do our deeds in this
world and not avoid doing them. There is no need to flee to the
mountains in order to find God. He is not a hill-man or a serpent
The Karmayogin
that we should seek for Him only in cave & on summit; nor a
deer or tiger that the forest only can harbour Him. He is here,
in you and around you; He is in these men and women whom
you see daily, with whom you talk & pass your life. In the roar
of the city you can find Him and in the quiet of the village, He
is there. You may go to the mountains for a while, if the din of
life deafens you & you wish to seek solitude to meditate; for to
the Karmayogin also Jnana is necessary and solitude is the nurse
of knowledge. You may sit by the Ganges or the Narmada near
some quiet temple or in some sacred asram to adore the Lord;
for to the Karmayogin also bhakti is necessary, and places like
these which are saturated with the bhakti of great saints and
impassioned God-lovers best feed and strengthen the impulse
of adoration in the soul. But if Karmayoga be your path, you
must come back and live again in the stir of the world. In no
case flee to solitude and inaction as a coward and weakling,
— not in the hope of finding God, but because you think you
can by this means escape from the miseries and misfortunes of
your life which you are too weak to face. It is not the weak
and the coward who can climb up to God, but the strong and
brave alone. Every individual Jivatman must become the perfect
Kshatriya before he can become the Brahmin. For there is a
caste of the soul which is truer and deeper than that of the body.
Through four soul-stages a man must pass before he can be
perfect; first, as a Sudra, by service and obedience to tame the
brute in his being; then, as a Vaishya to satisfy within the law
of morality the lower man in him and evolve the higher man
by getting the first taste of delight in well-doing to others than
himself and his; then, as the Kshatriya, to be trained in those first
qualities without which the pursuit of the Eternal is impossible,
courage, strength, unconquerable tenacity and self-devotion to
a great task; last, as the Brahmin, so to purify body & mind
and nature that he may see the Eternal reflected in himself as
in an unsoiled mirror. Having once seen God, man can have no
farther object in life than to reach and possess Him. Now the
Karmayogin is a soul that is already firmly established in the
Kshatriya stage and is rising from it through an easily-attained
Isha Upanishad: Part Two
Brahminhood straight & swift to God. If he loses hold of his
courage & heroism, he loses his footing on the very standingground from which he is to heighten himself in his spiritual
stature until his hand can reach up to and touch the Eternal. Let
his footing be lost, & what can he do but fall?
II. Vairagya.
Disgust with the world, the shrinking from the phenomenal life
and the desire to escape from it to the Eternal, is called, in
our terminology, vairagya. Vairagya is the turning of the soul
to its salvation; but we must be on our guard against the false
shows and imitations of it to which our minds are subject. “I
am continually battered with the siege of sorrows & miseries;
I cannot cope with the world; let me therefore get away from
the world, put on the saffron robe and be at peace from anxiety
and grief”; that is not the language of real vairagya. Just as you
recognize a genuine article from the imitation by its trademark,
so there is a mark by which you recognize the true Sannyasin.
Not weariness of the phenomenal world by itself, but this worldweariness accompanied by a thirst for the Eternal, that is the real
vairagya. The thirst for the Eternal is the trademark; look for
it always and see that it is the real trademark, not an imperfect
& fraudulent reproduction. The saffron robe nowadays covers
a great deal of selfishness, a great deal of idleness, a great deal
of hypocrisy. It is not the robe which is the trademark, but the
longing for the Eternal. Nor is it the talk and the outward action
which is the trademark, for that may be a mere imitation. Look
in the eyes, watch the slighter, less observed habits, wait for a
light on the face; then you will find the trademark. Apply the
same test to yourself. When you think you have vairagya, ask
yourself, “Is this mere weariness & disgust, a weak fainting of
the soul, or can I detect in it even in a slight degree an awakening
of the Self and a desire for that which is not transient but eternal,
not bound to sin and chequered with sorrow, but pure and free?”
If after severe self-examination, you can detect this desire in
yourself, know that your salvation has begun.
The Karmayogin
There are many kinds of vairagya, some true, some false.
There is one vairagya, deep, intense & energetic, when the strong
man having tasted the sweets of the world finds that there is in
them no permanent and abiding sweetness; they are not the true
and immortal joy which his true and immortal self demands, so
he turns from them to something in his being which is deeper
and holier, the joy of the inexhaustible and imperishable spirit
within. Then there is the vairagya, false or transient, of the
hypocrite or weakling, who has lusted and panted and thirsted
for the world’s sweets, but has been pushed and hustled from the
board by Fate or by stronger men than himself, and seeks in the
outward life of the Sannyasin a slothful and thornless road to
honour and ease and the satisfaction of greed, or else would use
Yoga and Sannyas as the drunkard uses his bottle or the slave of
opium his pill or his daily draught. Not for such ignoble purpose
were these great things meant by the Rishis who disclosed them
to the world. Beware of such weakness. ?l
{Ny\ mA -m gm, pAT
. Truly is such base weakness unworthy of one who
is no other than Brahman, the Eternal, the Creator, Protector
and Destroyer of worlds. But on the other hand there is a true
vairagya of sorrow and disappointment; sometimes men have
tried in their ignorance for ignoble things and failed, not from
weakness but because these things were not in their nature, were
unfit for them and below their true greatness and high destiny.
The sorrow and disappointment were necessary to open their
eyes to their true selves; then they seek solitude, meditation &
Samadhi, not as a dram to drown their sorrow and yet unsated
longing, but because their yearning is no longer for unworthy
things but for the love of God or the knowledge of the Eternal.
Sometimes great spirits enter the way of the Sannyasin, because
in the solitude alone with the Eternal they can best develop
their divine strength (Brahmatej) to use it for divine purposes.
Once attained they pour it in a stream of divine knowledge
or divine love over the world; such were Shankaracharya and
Ramakrishna. Sometimes it is the sorrows & miseries of the
world that find them in ease & felicity and drive them out, as
Buddha & Christ were driven out, to seek light for the ignorant
Isha Upanishad: Part Two
and help for sufferers in the depths of their own being. True
Sannyasins are the greatest of all workers, because they have the
most unalloyed & inexhaustible strength and are the mightiest
in God to do the works of God.
Whatever be the precise nature of the vairagya or its immediate & exciting cause, if the thirst for the Eternal mingle
in it, know that it is real vairagya and the necessary impulse
towards your salvation. You must pass through this stage if
you are to reach the Eternal at all. For if you do not get weary
of the phenomenal, your mind cannot turn to the Eternal; the
attraction of the phenomenal, keeps your eyes turned downward
& not upward, outward & not inward. Welcome therefore the
first inrush of vairagya into your life, but remember it is a first
stage on the road, not the goal. Swami Bhaskarananda was
driven into Sannyas by a keen & overmastering disgust of life
in the world, but when he had attained mukti, the state of his
mind so changed that if his wife had been living, he would have
lived with her in the world as one in the world; an idea shocking
to priestly & learn`ed orthodoxy, but natural to the Jivanmukta.
Sri Ramakrishna, when he had attained identity with the Lord,
could not indeed return to the world as a householder or bear
the touch of worldly things, — for he was the incarnation of
utter Bhakti, — but he took as much delight in the Eternal
manifested in phenomena & especially in man as in the pure
actionless Brahman with whom he became one in Samadhi. The
Karmamargin must pass through the condition of Vairagya, but
he will not abide in it. Or to speak more accurately he will retain
the spiritual element in it and reject the physical. The spiritual
element of vairagya is the turning away from the selfish desire
for phenomenal objects and actions; the physical element is the
fear of and shrinking from the objects & actions themselves. The
retention of the spiritual element is necessary to all Yogins; the
retention of the physical element, though often a sign of great
physical purity and saintliness, is not essential to salvation.
Do not be shaken by the high authority of many who say
that to leave the world is necessary to the seeker after Brahman and that salvation cannot come by works. For we have
The Karmayogin
a greater authority than any to set against them, the teaching
of Srikrishna himself. He tells Sanjay in the Mahabharata that
as between the gospel of action and the gospel of inaction, it
is the former that is to his mind and the latter strikes him as
the idle talk of a weakling. So too, in the Gita, while laying
stress on Jnana & Bhakti, he will by no means banish Karma
nor relegate it to an inferior place; the most significant portion
of the Gita is its eulogy of Karmayoga and inspired exposition
of its nature & principles. Jnana, of course, is indispensable;
Jnana is first & best. Works without knowledge will not save a
man but only plunge him deeper & deeper into bondage. The
Upanishad, before it speaks of the necessity of works, takes care
first to insist that you must realise the presence of the Lord
enveloping this universe & each object that it contains. When
you have got this Jnana that all is the One Brahman and your
actions are but the dramatic illusions unrolled by Prakriti for
the delight of the Purusha, you will then be able to do works
without desire or illusion, abandoning the world that you may
enjoy it, as the Upanishad tells you, or as Sri Krishna advises,
giving up all hankering for the fruits of your work. You will
devote all your actions to the Lord; not to the lower false self,
which feels pleasure & pain in the results of your actions, but
to the Brahman in you which works loks\g}hAT, for the keeping together of the peoples, so that instead of the uninstructed
multitudes being bewildered and led astray by your inactivity,
the world may be rather helped, strengthened and maintained
by the godlike character of your works. And your works must
be godlike if they are done without desire or attachment to their
fruits. For this is how God works. The world is His lila, His
play & sport, not a purposeful stir and struggle out of which
He is to gain something and be benefited. The great empire in
which you glory & think it is to be eternal, is to Him no more
than the house of sand which a child has built in his play. He
has made it and He will break it, and, one day, it will be as if it
had never been. The very Sun and its glorious wheeling planets
are but momentary toys in His hands. Once they were not, now
they are, a day will come & they will no longer be. Yet while
Isha Upanishad: Part Two
He works on these things, He works like the boy when he is
building his castle of sand, as if the work were to be permanent
and for all time.
n c mA\ tAEn kmAEZ EnbEt Dny.
udAsFnvdAsFnms\ t
q; kms;
“And yet these actions bind Me not, Dhanunjoy, for I sit as one
unconcerned and I have no attachment to these My works.”
Actions performed after renunciation, actions devoted to God,
these only do not cling to a man nor bind him in their invisible
chains, but rather fall from him as water from the wings of a
swan. They cannot bind him because he is free from the woven
net of causality. Cause and effect exist only in the idea of duality
which has its root in Avidya; the Yogin when he has renounced
desire and experienced unity, rises above Avidya & her children,
and bondage has no farther meaning for him. This is the goal of
the Karmayogin as of all Yoga, but the path for him is through
spiritual Vairagya, the renunciation of desire, not through physical separation from the objects of desire. This the Upanishad
emphasizes in the second line of the verse. “Thus to thee; and
there is no other way than this, action clingeth not to a man.”
ev\ (vEy nAyT
to_E-t n km El=yt
. This is conclusive and
beyond appeal.
III. One Road and not Three.
“There is no other way than this.” By this expression it is not intended that Karmayoga is the only path of salvation for all men,
but that the renunciation of desire is essential to salvation; every
Yogin, be he Jnani, Bhakta, or Karmi, must devote whatever
work he may be doing to the Eternal. To the Karmayogin indeed
this path is the only possible way; for it is the swabhava or nature
of a man which decides the way he shall take. If a born Jnani
becomes the disciple of a great Bhakta, however submissively
he may accept his Master’s teachings, however largely he may
infuse his Jnana with Bhakti, yet eventually it is the way of Jnana
he must take and no other. For that is his swabhava or nature, his
The Karmayogin
dharma or the law of his being. If the Brahmin predominates in
him, he will be drawn into Jnana; if the Kshatriya, into works; if
the Sudra or Vaisya, the child or woman, to Bhakti. If he is born
saint or avatar, he will harmonize all three, but still with one
predominant over the others and striking the main note of his
life and teaching. It is always the predominance of one or other,
not its unmixed control, which decides the path; for as with the
Karmayogin, the devotion of works to God brings inevitably the
love of God, and love gives knowledge, so it is with the Bhakta;
the love of God will of itself direct all his works to God and
bring him straight to knowledge. So it is even with the Jnani;
the knowledge of the Brahman means delight in Him, and that
is Bhakti; and this love & knowledge cannot let him live to
himself but will make him live to Brahman, and that is divine
Karma. The three paths are really one, but the Jnani takes the
right hand, the Bhakta the left hand and the Karmayogin walks
in the middle; while on the way each prefers his own choice as
best and thinks the others inferior, but when they reach the goal,
they find that none was inferior or superior, but it was one road
they were following which only seemed to be three.
The Jnani & Bhakta shrink from the idea of Karma as a
means of salvation. Unillumined Karma is such a stumbling
block in the path of the seeker that they can hardly regard even
illumined & desireless Karma as anything but a subordinate discipline whose only value is to prepare a man for Bhakti or Jnan.
They will not easily concede that karma can be by itself a direct
and sufficient road to Brahman. So Shankaracharya disparages
karma, and Shankaracharya’s is an authority which no man can
dare to belittle. Nevertheless even the greatest are conditioned by
their nature, by the times they work in and by the kind of work
they have come to do. In the age that Shankara lived in, it was
right that Jnana should be exalted at the expense of works. The
great living force with which he had to deal, was not the heresies
of later Buddhism, Buddhism decayed and senescent, but the triumphant Karmakanda which made the faithful performance of
Vedic ceremonies the one path and heaven the highest goal. In his
continual anxiety to prove that these ceremonies could not be the
Isha Upanishad: Part Two
path, he bent the bow as far as he could in the other direction and
left the impression that works could not be the path to salvation
at all. Had he laid stress on Karma as one of the ways to salvation, the people would not have understood him; they would
have thought that they had one more authority for their belief in
rites and ceremonies as all-sufficient for salvation. These things
must be remembered when we find Shankara and Ramanuja and
Madhwa differing so widely from each other in their interpretation of the Upanishad. It was necessary that the Scripture should
be interpreted by Shankara wholly in the light of Adwaita, the
Monistic conception of the Eternal, so that the Monistic idea
might receive its definite and consummate philosophical expression; for a similar reason it was necessary that Madhwa should
interpret them wholly in the light of the Dwaita or dualistic
conception and that Ramanuja should find a reconciliation in
Visishtadwaita, a modified Monism. All these conceptions of
the Eternal have their own truth and their own usefulness to the
soul in its effort to reach Him. But the Upanishad is not concerned only with the ultimate reality of the Brahman to Himself,
but also with His reality in His universe and His reality to the
Jivatman or individual self. It is therefore sometimes Adwaitic,
sometimes Dwaitic, sometimes Visishtadwaitic, and we should
have the courage now to leave the paths which the mighty dead
have trod out for us, discharge from our mind all preconceived
philosophies and ask only, “What does the Upanishad actually
say?” Never mind whether the interpretation arrived at seems to
be self-contradictory to the logician or incoherent to the metaphysical reasoner; it will be enough if it is true in the experience
of the seeker after God. For the Eternal is infinite and cannot be
cabined within the narrow limits of a logical formula.
IV. The denial of salvation by works
What is it, after all, to which the denial of salvation by works
amounts, when looked at not from the standpoint of logic only
but of actual spiritual experience? Some people when they talk
of Karma or works, think only of rites and ceremonies, Vedic,
The Karmayogin
Puranic or Tantric. That kind of works, certainly, do not bring
us to salvation. They may give success & great joy, power and
splendour in this world. Or they may lead to enjoyment after
death in Paradise; but Paradise is not salvation; it is a temporary
joyous condition of the soul, the pleasure of which ceases when
the cause is exhausted. Or these rites may lead to the conscious
possession and use of occult powers, latent in ordinary men, by
which you may help or harm others; but the possession of occult
powers cannot be an assistance, it is indeed often a hindrance to
salvation. Or rites and ceremonies may purify and prepare the
mind and fit it for starting on one of the paths to salvation. This
indeed is their only helpfulness for the true aim of our existence.
They are no more than an infant or preparatory class in the
school of Brahmavidya.
It is evident again that works done with desire, works done
without knowledge and not devoted to God, cannot lead to
salvation, but only to continued bondage. Works prompted by
desire, lead only to the fulfilment of desire; nor do they disappear
in that consummation. For all work that we do, has, besides its
effect on ourselves, infinite effects on others and on the general
course of phenomena; these in their turn become causes and
produce fresh effects; so the ripple continues widening till we
lose sight of it in the distance of futurity. For all the effects of
our action we are responsible and by each new thing we do, we
are entering into so many debts which we must discharge before
we can be released from the obligation of phenomenal existence.
Existence in phenomena may be imaged as a debtor’s prison in
which the soul is detained by a million creditors not one of whom
will forgive one farthing of his claims. But those claims we can
never discharge; each sum we get to pay off our old creditors,
we can only procure by entering into fresh debts which put us
at the mercy of new and equally implacable claimants. Nature,
the great judge and gaoler, is ever giving fresh decrees against
us, for her law is inexorable and will not admit of remission or
indulgence. We can obtain our release only by escaping from her
jurisdiction into the divine sanctuary where the slave of Nature,
by his very entry, becomes free and her master.
Isha Upanishad: Part Two
But the works of the Karmayogin are works done with
knowledge and without desire. These certainly cannot prevent
release or lead to fresh debt and fresh bondage. For bondage
is the result of desire and ignorance and disappears with desire
and ignorance. Desire & ignorance are indeed the boundaries
of Nature’s jurisdiction and once we have left them behind, we
have passed out of her kingdom; we have taken sanctuary from
her pursuit and are freemen released from the action of her laws.
To deny the innocence of works without desire would be to deny
reason, to deny Sruti, to deny facts. For Janaka and others did
works, Srikrishna did works, but none will say that either the
avatar or the jivanmukta were bound by his works; for their
karma was done with knowledge and without desire. Works
without desire, then, cannot prevent salvation or lead to fresh
It may be argued, however, that if they do not prevent salvation, neither do they help towards salvation. The works of
the Bhakta or Jnani do not bind him because he has attained
the Eternal and by the strength of that attainment becomes free
from desire and ignorance; but works done before attainment
can be nothing but means of bondage; only the pursuit of Godknowledge and the worship & adoration of God, to which
the name of works does not properly apply, are free from responsibility. But this reasoning too is not consistent with divine
teaching, with experience or with reason. For divine teaching
distinctly tells us that works done after abandonment of the
world and devoted to God only, do lead to salvation. We know
also that a single action done without desire and devoted to the
Lord, gives us strength for fresh actions of the same kind, and
the persistent repetition of such works must form the habit of
desirelessness & self-devotion to Him, which then become our
nature and atmosphere. We have already seen that desirelessness
necessarily takes us outside the jurisdiction of Nature, and when
we are outside the jurisdiction of Nature, where can we be if not
in the presence of the Eternal? Nor can self-devotion to the Lord
be reasonably said not to lead to the Lord; for where else can it
lead? It is clear therefore that works without desire not only do
The Karmayogin
not prevent salvation but are a mighty help towards salvation.
It may still be argued that works without desire help only
because they lead to devotion and knowledge and there their
function ceases; they bring the soul to a certain stage but do not
carry it direct to God. It is therefore devotion and knowledge,
bhakti and jnana, which alone bring us to God. As soon as either
of these takes him by the hand, karma must leave him, just as
rites & ceremonies must leave him, and its function is therefore
not essentially higher than that of rites & ceremonies. But if this
were good reasoning, the Karmayogin might equally well say
that Bhakti leads to knowledge and the devotion of one’s works
to the Lord; therefore knowledge and works without desire bring
a man to the Eternal and bhakti is only a preliminary means;
or that jnana leads to adoration of the Eternal and devotion
of all one does to him, therefore bhakti and works without
desire alone bring the soul direct to God and jnana is only a
preliminary means. Or if it is said that works must cease at a
certain stage while Bhakti and Jnana do not cease, this too is
inconsistent with experience. For Janaka and others did works
after they attained the Eternal and while they were in the body,
did not cease from works. It cannot even be said that works
though they need not necessarily cease after the attainment of
the Eternal, yet need not continue. Particular works need not
continue; rites & ceremonies need not continue; the life of the
householder need not continue. But work continues so long as
the body gross or subtle continues; for both the gross body
and the subtle body, both the physical case & the soul-case are
always part of Prakriti, and whatever is Prakriti, must do work.
The Gita says this plainly
n Eh kE("ZmEp jAt; Et(ykmkt^.
!vf, km sv, kEtj
“For no man verily remaineth even for a moment without doing
works, for all are helplessly made to do work by the moods to
which Nature has given birth.” And again sdf\ c
#AnvAnEp. “Even the Jnani moveth & doeth after the semblance of his own nature; for created things follow after their
Isha Upanishad: Part Two
nature and what can forcing it do?” A man works according to
his nature and cannot help doing work; but he can choose to
what he shall direct his works, whether to his lower self or his
higher, whether to desire or to God. The man who leaves the
world behind him and sits on a mountaintop or in an asram,
has not therefore got rid of works. If nothing else he has to
maintain his body, to eat, to walk, to move his limbs, to sit
in asan and meditate; all this is work. And not only his body
works; his mind is far more active than his body. If he is not
released from desire, his work will bind him and bear fruit in
relation to himself and others. Even if he is released from desire,
his body & mind are not free from Karma until he is able to get
rid of them finally, and that will not be till his prarabdha karma
has worked itself out and the debts he has written against his
name are wiped off. Even the greatest Yogi by his mere bodily
presence in the world, is pouring out a stream of spiritual force
on all sides; this action does not bind him, it is true, yet it is work
and work which exercises a stupendous influence on others. He
is svBtEhtrt,, busy doing good to all creatures by his very
nature, even though he does not lift a finger or move a step. He
too with regard to his body, gross & subtle, is avf,, he must
let the gunas, the moods of Nature, work. He may control that
work, for he is no longer the slave of Prakriti, but he cannot
stop it except by finally leaving his body & mind through Yoga
with the Eternal. Work therefore does not cease any more than
Bhakti or Jnana.
Shankara indeed says that when we have got Jnana, we
necessarily cease to do works, for Jnana makes us one with the
Eternal who is actionless aktA. Yet Janaka knew the Eternal
and did works; Sri Krishna was the Eternal and did works. For
Brahman the Eternal, is both ktA and aktA; He works and He
does not work. As Sacchidananda, He is above works, but He is
also above knowledge and above devotion. When the Jivatman
becomes Sacchidananda, devotion is lost in Ananda or absolute
bliss, knowledge is lost in Chit or absolute Consciousness, works
are lost in Sat or absolute Existence. But as Isha or Shakti, He
does works by which He is not bound and the Jivatman also
The Karmayogin
when he is made one with Isha or Shakti continues to do works
without being bound.
Works therefore do not cease in the body, nor do they cease
after we have left the body except by union with the actionless Sacchidananda or laya in the Unknowable Brahman, where
Jnana and Bhakti also are swallowed up in unfathomable being.
Even of the Unknowable Parabrahman too it cannot be said that
It is actionless; It is neither ktA nor aktA. It is n´eti, n´eti, not
this, not that, unexplicable and inexpressible in terms of speech
and mind. We need not therefore fear that works without desire
will not lead us straight to the Eternal; we need not think that
we must give up works in order that we may develop the love
of God or attain the knowledge of God.
V. Mukti and the Jivanmukta.
The ideal of the Karmayogin is the Jivanmukta, the self who
has attained salvation but instead of immediately passing out
of phenomenal existence, remains in it, free from its bondage.
There are three kinds of salvation which are relative & partial;
salokya or constant companionship with the Lord, sadrishya, or
permanent resemblance to Him in one’s nature & actions, and
sayujya or constant union of the individual self with the Eternal.
It is supposed by some schools that entire salvation consists in
laya or absorption into the Eternal, in other words entire selfremoval from phenomena and entrance into the utter being of
the unconditioned and unknowable Parabrahman. Such laya is
not possible in the body, but can only begin, adehanipatat, as
soon as the Self throws away all its bodies and reenters into its
absolute existence. It is not indeed the mere mechanical change
of death that brings about this result, but the will of the Self
to throw aside all its bodies and never returning to them pass
rather out of that state of consciousness in the Eternal in which
He looks upon Himself as a Will or Force. This, however, is an
extreme attitude. Complete self-identification with the Eternal,
such as we find in the Jivanmukta, is complete mukti; for the
Jivanmukta can at will withdraw himself in Samadhi into the
Isha Upanishad: Part Two
being of Sacchidananda, who is actionless and turned away from
phenomena; and can at will look again towards phenomena,
dealing with them as their Lord who puts them to work without
being touched by their stir and motion. For the Jivanmukta
laya, absorption into the Unknowable, can be accomplished at
his will; but he does not will it.
The reason for his not willing this utter departure brings us
to the very essence of Mukti. Why do men hanker after complete absorption into the unphenomenal? why do they flee from
Karma and dread lest it should interfere with their salvation?
Because they feel that phenomenal life and works are a bondage
and they desire to be free and not bound. This state of mind can
only last so long as the seeker is the mumukshu, the self desirous
of freedom, but when he is actually mukta, the free self, the terror
of Maya and her works cannot abide with him. Mukti, which we
have to render in English by salvation, means really release. But
release from what bondage, salvation from what tyranny? From
the bondage of Maya, from the tyranny of Avidya which will
have us believe that we are finite, mortal and bound, who are
not finite, but infinite, not mortal, but deathless & immutable,
not bound, but always free. The moment you have realised that
Avidya is illusion and there is nothing but the Eternal, and never
was anything but the Eternal and never will be anything but the
Eternal, the moment you have not merely intellectually grasped
the idea but come to have habitual experience of the fact, from
that moment you will know that you are not bound, never were
bound and never will be bound. Avidya consists precisely in
this that the Jivatman thinks there is something else than the
Eternal which can throw him into bondage and that he himself
is something else than the Eternal and can be bound. When
the Jivatman shakes off these illusory impressions of Avidya, he
realises that there is nothing but Brahman the Eternal who is in
His very nature nityamukta, from ever and forever free. He can
therefore have no fear of Karma nor shrink from it lest it should
bind him, for he knows that the feeling of bondage is itself an
illusion. He will be ready not only to do his deeds in this world
and live out his hundred years, but to be reborn as Srikrishna
The Karmayogin
himself has promised to be reborn again and again and as other
avatars have promised to be reborn. For however often he may
enter into phenomenal life, he has no farther terror of Maya and
her bondage. Once free, always free.
Even if he does not will to be reborn, he will be careful not
to leave the world of phenomena until his prarabdha karma is
worked out. There are certain debts standing against his name
in the ledger of Nature and these he will first absolve. Of course
the Jivanmukta is not legally bound by his debts to Nature, for
all the promissory notes he has executed in her name have been
burned up in the fire of Mukti. He is now free and lord, the
master of Prakriti, not its slave. But the Prakriti attached to this
Jivatman has created, while in the illusion of bondage, causes
which must be allowed to work out their effects; otherwise the
chain of causation is snapped and a disturbance is brought about
in the economy of Nature. u(sFd
lokA,. In order therefore
to maintain the law of the world unimpaired, the Jivanmukta
remains amid works like a prisoner on parole, not bound by the
fetters of Prakriti, but detained by his own will until the time
appointed for his captivity shall have elapsed.
The Jivanmukta is the ideal of the Karmayogin and though
he may not reach his ideal in this life or the next, still he must
always strive to model himself upon it. Do therefore your deeds
in this world and wish to live your hundred years. You should be
willing to live your allotted term of life not for the sake of long
living, but because the real you in the body is Brahman who by
the force of His own Shakti is playing for Himself and by Himself
this dramatic lila of creation, preservation and destruction. He is
Isha, the Lord, Creator, Preserver and Destroyer; and you also in
the field of your own Prakriti are the lord, creator, preserver and
destroyer. You are He; only for your own amusement you have
imagined yourself limited to a particular body for the purposes
of the play, just as an actor imagines himself to be Dushyanta,
Rama or Ravana. The actor has lost himself in the play and for
a moment thinks that he is what he is acting; he has forgotten
that he is really not Dushyanta or Rama, but Devadatta who has
played & will yet play a hundred parts besides. When he shakes
Isha Upanishad: Part Two
off this illusion and remembers that he is Devadatta, he does not
therefore walk off the stage and by refusing to act, break up the
play, but goes on playing his best till the proper time comes for
him to leave the stage. The object of this phenomenal world is
creation and it is our business, while we are in the body, to create.
Only, so long as we forget our true Self, we create like servants
under the compulsion of Prakriti and are slaves and bound by
her actions which we falsely imagine to be our own. But when
we know and experience our true Self, then we are masters of
Prakriti and not bound by her creations. Our Self becomes the
Sakshi, the silent spectator of the actions of our Nature which
she models in the way she thinks would best please it. So are we
at once spectator and actor; and yet because we know the whole
to be merely an illusion of apparent actions, because we know
that Rama is not really killing Ravana, nor Ravana being killed,
for Ravana lives as much after the supposed death as before, so
are we neither spectator nor actor, but the Self only and all we
see nothing but visions of the Self. The Karmamargin therefore
will not try or wish to abandon actions while he is in this world,
but only the desire for their fruits; neither will he try or wish
to leave his life in this world before its appointed end. The man
who violently breaks the thread of his life before it is spun out,
will obtain a result the very opposite to what he desires. The
Karmamargin aims at being a Jivanmukta, he will not cherish
within himself the spirit of the suicide.
VI. Suicide and the other World.
In the early days of spiritualism in America, there were many
who were so charmed by the glowing description of the other
world published by spiritualists that they committed suicide in
order to reach it. It would almost seem as if in the old days
when the pursuit of the Eternal dominated the mind of the
race and disgust of the transitory was common, there were
many who rather than live out their hundred years preferred a
self-willed exit from the world of phenomena. To these the Upanishad addresses a solemn warning. “Godless verily are those
The Karmayogin
worlds and with blind gloom enveloped, thither they depart
when they have passed away, whatso folk are slayers of self.”
One has to be peculiarly careful in rendering the exact words of
the Upanishad, because Shankara gives a quite unexpected and
out-of-the-way interpretation of the verse. He does not accept
aA(mhno, self-slayers, in the sense of suicides, the natural and
ordinary meaning, but understands it to signify slayers of the
eternal Self within them. Since this is a startlingly unnatural
& paradoxical sense, for the Self neither slays nor is slain, he
farther interprets his interpretation in a figurative sense. To kill
the Self means merely to cast the Self under the delusion of
ignorance which leads to birth and rebirth; the Self is in a way
killed because it is made to disappear into the darkness of Maya.
Farther lokA, has always the sense of worlds as in golok b}$lok
;lok but Shankara forces it to mean births, for example birth
as a man, birth as a beast, birth as a God. Then there is a third
and equally violent departure from the common & understood
use of words; as;yA or aAs;rA would mean ordinarily Asuric
of the Daityas in opposition to Daivic of the Devas; Shankara
takes aAs;rA as Rajasic and applicable to birth in the form of
men, beasts and even of gods in opposition to {
dv which is pure
Sattwic and applicable only to Parabrahman. He thus gets the
verse to mean, “Rajasic verily are those births and enveloped
with blind darkness to which those depart when they pass away,
whoso are slayers of the Self.” All those who put themselves
under the yoke of Ignorance, lose hold of their true Self and are
born as men, beasts or gods, instead of returning to the pure
existence of Parabrahman.
The objections to this interpretation are many and fatal.
The rendering of aA(mhno substitutes a strained and unparalleled
interpretation for the common and straightforward sense of the
word. The word lok, cannot mean a particular kind of birth but
either a world or the people in the world; and in these senses it
is always used both in the Sruti and elsewhere. We say -vglok,
;lok, m(ylok, ihlok, prlok; we do not say kFVlok, pf;lok,
pE"lok. We say indeed mn;%ylok, but it means the world of men
& never birth as a man. The word as;yA may very well mean
Isha Upanishad: Part Two
Rajasic but not in the way Shankara applies to it; for as;yA lokA
cannot signify the births of beasts, men, gods as opposed to the
divine birth of Parabrahman, who is above birth and above
condition. Moreover, Daivic and Asuric are always opposed
terms referring to the gods and Titans, precisely as Titanic and
Olympian are opposed terms in English. For instance in the Gita
moGAfA moGkmAZo moG#AnA Evc
rA"sFmAs;rF\ c
{v kEt\ moEhnF\ E&tA,
mhA(mAn-t; mA\ pAT {
dvF\ kEtmAE&tA,.
Bj(ynymnso #A(vA BtAEdm&yym^
In this passage Asuric and Rakshasic nature are rajasic nature
as of the Titans and tamasic nature as of the Rakshasa; daivic
nature implies sattwic nature as of the Gods. Such is always
the sense wherever the terms are opposed in Sanscrit literature.
It may be urged, in addition, that the expression y
loses its
strong limiting force if it is applied to all beings but the very
few who have found salvation. There are other flaws besides
the straining of word-senses. The verse as rendered by Shankara
does not logically develop from what went before and the fault
of incoherence is imported into the Upanishad which, if taken in
its straightforward sense, we rather find to be strictly logical in
its structure and very orderly in the development of its thought.
On the other hand, the plain rendering of the words of the
Upanishad in their received and ordinary sense gives a simple
and clear meaning which is both highly appropriate in itself
and develops naturally from what has gone before. Shankara’s
rendering involves so many and considerable faults, that even
his authority cannot oblige us to accept it. We will therefore take
the verse in its plain sense: it is a warning to those who imagine
that by the self-willed shortening of their days upon earth they
can escape from the obligation of phenomenal existence.
The Asuric or godless worlds to which the suicide is condemned, are the worlds of deep darkness & suffering at the
other pole from the worlds of the gods, the world of light and
joy which is the reward of virtuous deeds. Patala under the
earth, Hell under Patala, these are Asuric worlds: Swarga on
The Karmayogin
the mountaintops of existence in the bright sunshine is a world
of the gods. All this is of course mythology and metaphor, but
the Asuric worlds are a reality; they are the worlds of gloom
and suffering in the nether depths of our own being. A world is
not a place with hills, trees and stones, but a condition of the
Jivatman, all the rest being only circumstances and details of a
dream. The Sruti speaks of the spirit’s loka in the next world,
am;E%mn^ lok
lok,, where the word is used in its essential meaning
of the spirit’s state or condition and again in its figurative meaning of the world corresponding to its condition. The apparent
surroundings, the sum of sensible images & appearances into
which the spirit under the influence of Illusion materializes its
mental state, makes the world in which it lives. Martyaloka is
not essentially this Earth we men live in, for there may be other
abodes of mortal beings, but the condition of mortality in the
gross body; Swargaloka is the condition of bliss in the subtle
body; Narak, Hell, the condition of misery in the subtle body;
Brahmalok the condition of abiding with God in the causal
body. Just as the Jivatman like a dreamer sees the Earth and all
it contains when it is in the condition of mortality and regards
itself as in a particular region with hills, trees, rivers, plains, so
when it is in a condition of complete tamas in the subtle body,
it believes itself to be in a place surrounded by thick darkness, a
place of misery unspeakable. This world of darkness is imaged
as under the earth on the side turned away from the sun; because
earth is our mortal condition and this world is a state lower than
our mortal condition; it is a world of thick darkness because the
light created by the splendour of the Eternal in the consciousness
of the Jivatman is entirely eclipsed with the extreme thickening
of the veil of Maya which intercepts from us the full glory of His
lustre. Hell, Patal, Earth, Paradise, the Lunar & Solar Worlds,
Golok, Brahmalok, — these are all imagery and dreams, since
they are all in the Jivatman itself and exist outside it only as
pictures & figures: still while we are dreamers, let us speak in
the language and think the thoughts of dream.
This then is the Asuric world. When a man dies in great
pain or in great grief or in fierce agitation of mind and his last
Isha Upanishad: Part Two
thoughts are full of fear, rage, pain or horror, then the Jivatman
in the Sukshmasharir is unable to shake off these impressions
from his mind for years, perhaps for centuries. So it is with the
suicide; he sinks into this condition because of the feelings of
disgust, impatience and pain or rage & fear which govern his
last moments; for suicide is not the passionless & divine departure at his appointed time of the Yogin centred in samadhi,
but a passionate and disgustful departure; and where there is
disturbance or bitterness of the soul in its departure, there can
be no tranquillity & sweetness in the state to which it departs.
This is the law of death; death is a moment of intense concentration when the departing spirit gathers up the impressions of
its mortal life as a host gathers provender for its journey, and
whatever impressions are dominant at the moment, govern its
condition afterwards.
y\ y\ vAEp -mrBAv\ (yj(yt
t\ tm
{Et kOt
y sdA t(AvBAEvt,
“Or indeed whatever (collective) impressions of mind one remembering leaveth his body at the last, to that state and no other
it goeth, O son of Kunti, and is continually under the impress
of those impressions.” Hence the importance, even apart from
Mukti, of living a clean and noble life and dying a calm and
strong death. For if the ideas and impressions then uppermost
are such as to associate the self with this gross body and the
vital functions or the base, vile & low desires of the mind, then
the soul remains long in a tamasic condition of darkness and
suffering which we call Patala or in its acute forms Hell. If the
ideas and impressions uppermost are such as to associate the self
with the higher desires of the mind, then the soul passes quickly
to a rajasic condition of light & pleasure which we call Swarga,
Behesta or Paradise and from which it will return to the state of
mortality in the body. If the ideas and impressions uppermost
are such as to associate the self with the higher understanding
and bliss of the Self, the soul passes quickly to a condition of
highest bliss which we call variously Kailas, Vaikuntha, Goloka
or Brahmaloka, from which it does not return in this aeon of the
The Karmayogin
universe. But if we have learned to identify for ever the self with
the Self, then before death we become the Eternal and after death
we shall not be other. There are three states of Maya, tamasic
illusion, rajasic illusion, sattwic illusion, and each in succession
we must surmount before we reach utterly that which is no
illusion but the one eternal truth and, leaving our body in the
state of Samadhi, rise into the unrevealed & imperishable bliss
of which the Lord has said, “That is my highest seat of all.”
VII. Retrospect
The Isha Upanishad logically falls into four portions, the first of
which is comprised in the three verses we have already explained.
It lays down for us those first principles of Karmayoga which
must govern the mental state and actions of the Karmamargin
in his upward progress to his ideal. In the next five verses we
shall find the Upanishad enunciating the final goal of the Karmamargin and the ideal state of his mind and emotional part when
his Yoga is perfected and he becomes a Yogin in very truth, the
Siddha or perfected man and no longer the Sadhak or seeker
after perfection.
While he is still a seeker, his mind must be governed by
the idea of the Eternal as the mighty Lord and Ruler who pervades and encompasses the Universe. He must see him in all and
around all, informing each object and encompassing it. On all
that he sees, he must throw the halo of that presence; around all
creatures and things, he must perceive the nimbus and the light.
His mind being thus governed by the idea of the divine
omnipresence, he must not and cannot covet or desire, for possessing the Lord, what is it that he does not possess? what is it
he needs to covet or desire? He cannot wish to injure or deprive
others of their wealth, for who are others? are they other than
himself? The Karmamargin must strive to abandon desire and
make selflessness the law of his life and action. Seeing God in
others, he will naturally love them and seek to serve them. By
abnegation of desire he will find the sublime satisfaction the
divinity in him demands and by the abandonment of the world
Isha Upanishad: Part Two
in spirit, he will enjoy the whole world as his kingdom with
a deep untroubled delight instead of embracing a few limited
possessions with a chequered and transient pleasure.
Whatever others may do, the Karmamargin must not remove himself from the field of action and give up work in the
world; he is not called upon to abandon the objects of enjoyment, but to possess them with a heart purified of longing and
passion. In this spirit he must do his work in this world and
not flee from the struggle. Neither must he shrink from life as a
bondage. He must realise that there is no bondage to him who
is full of God, for God is free and not bound. He must therefore
be ready to live out his life and work out his work calmly and
without desire, seeking only through his life and actions to get
nearer to Him who is the Lord of life and Master of all actions.
Least of all will he allow disgust of life and work so to
master him as to make him seek release by shortening his days
upon earth. For the suicide does not escape from phenomenal
being in this world but passes into a far darker & more terrible
prison of Maya than any that earthly existence can devise for
the soul.
If his nature can expand to the greatness of this discipline,
if his eyes can avail never to lose sight of God, if he can envisage
the godhead in his fellowmen, if he can empty his soul of its
lust & longing, if he can feel all the glory & joy & beauty of
the world passionlessly & disinterestedly as his own, if he can
do his works in the world however humble or however mighty
not for himself but for God in man and God in the world, if
he can slay the sense of egoism in his works and feel them to
be not his own but the Lord’s, if he can put from him alike
the coward’s shrinking from death and the coward’s longing for
death, suffering neither the lust of long life nor impatience of its
vanities & vexations, but live out his full term bravely, modestly,
selflessly and greatly, then indeed he becomes the Karmayogin
who lives ever close to the eternal & almighty Presence, moving
freely in the courts of God, admitted hourly to His presence and
growing always liker & liker in his spiritual image to the purity,
majesty, might and beauty of the Lord. To love God in His world
The Karmayogin
and approach God in himself is the discipline of the Karmayogin;
to embrace all created things in his heart and divinely become
God in his spirit, is his goal and ideal.
Part II
Karmayoga; the Ideal
Chapter IV
The Eternal in His Universe
k\ mnso jvFyo n
vA aA=n;vpvmqt^.
Et EtE-mpo mAtErvA dDAEt
“There is the One and It moveth not, yet is It swifter than
thought, the Gods could not overtake It as It moved in front.
While It standeth still, It outstrippeth others as they run. In It
Matariswan ordereth the waters.”
The Root of Ethical Ideals
Everything that has phenomenal existence, takes its stand on
the Eternal and has reality only as a reflection in the pure
mirror of His infinite existence. This is no less true of the affections of mind and heart and the formations of thought than
of the affections of matter and the formations of the physical
ether-stuff out of which this material Universe is made. Every
ethical ideal and every religious ideal must therefore depend
for its truth and permanence on its philosophical foundation;
in other words, on the closeness of its fundamental idea to the
ultimate truth of the Eternal. If the ideal implies a reading of
the Eternal which is only distantly true and confuses Him with
The Karmayogin
His physical or psychical manifestations in this world, then it
is a relatively false and impermanent ideal. Of all the ancient
nations the Hindus, for this reason only, attained to the highest
idea and noblest practice of morality. The Greeks confused the
Eternal with His physical manifestations and realised Him in
them on the side of beauty; beauty therefore was the only law of
morality which governed their civilization. Ethics in their eyes
was a matter of taste, balance and proportion; it hinged on
the avoidance of excess in any direction, of excessive virtue no
less than of excessive vice. The fine development of personality
under the inspiration of music and through the graceful play
of intellect was the essential characteristic of their education;
justice, in the sense of a fine balance between one’s obligations
to oneself and one’s obligations to others, the ideal of their
polity; decorum, the basis of their public morality; the sense of
proportion the one law of restraint in their private ethics. Their
idea of deity was confined to the beautiful and brilliant rabble
of their Olympus. Hence the charm and versatility of Greek
civilisation; hence also its impermanence as a separate culture.
The Romans also confused the Eternal with His manifestations
in physical Nature, but they read Him on the side not of beauty
but of force governed by law; the stern and orderly restraint
which governs the Universe, was the feature in Nature’s economy
which ruled their thought. Jupiter was to them the Governor &
great Legislator whose decrees were binding on all; the very
meaning of the word religion which they have left to the European world was “binding back” and indicated as the essence of
religion restraint and tying down to things fixed and decreed.
Their ethics were full of a lofty strength & sternness. Discipline
stood as the keystone of their system; discipline of the actions
created an inelastic faithfulness to domestic & public duties;
discipline of the animal impulses an orderly courage and a cold,
hard purity; discipline of the mind a conservative practical type
of intellect very favourable to the creation of a powerful and
well ordered State but not to the development of a manysided
civilization. Their type too, though more long lived than the
Greek, could not last, because of the imperfection of the ideal
Isha Upanishad: Part Two
on which it was based.1 The Chinese seem to have envisaged
the Eternal in a higher aspect than these Mediterranean races;
they found Him not in the manifested physical Universe itself,
but in its origination and arrangement out of the primal material from which it arose. Heaven, Akasha or the Eternal in the
element of Ether, creates in the womb of Earth or formal Matter
which is the final element developed out of Ether, this arranged
and orderly Universe, — He is therefore the Father, Originator,
Disposer and Arranger. Veneration for parents and those who
stand in the place of parents became the governing idea of their
ethics; orderly disposition, the nice care of ceremony, manners,
duties the law of their daily life; origination and organization
the main characteristics of their intellectual activity. The permanence and unconquerable vitality of their civilization is due to
their having seized on an interpretation of the Eternal which,
though not His ultimate truth to humanity, is at least close to
that truth and a large aspect of it. It is really Himself in his
relation to the Universe, but not the whole of Himself. But the
ancient Aryans of India raised the veil completely and saw Him
as the Universal Transcendent Self of all things who is at the
same time the particular present Self in each. They reached His
singleness aloof from phenomena, they saw Him in every one
of His million manifestations in phenomena. God in Himself,
God in man, God in Nature were the “ideas” which their life
expressed. Their civilisation was therefore more manysided and
complete and their ethical and intellectual ideals more perfect
and permanent than those of any other nation. They had in
1 The following passage was written in the top margin of the manuscript page. Its
place of insertion was not marked:
Beauty is not the ultimate truth of the Eternal but only a partial manifestation of
Him in phenomena which is externalised for our enjoyment and possession but not set
before us as our standard or aim, and the soul which makes beauty its only end is soon
cloyed & sated and fails for want of nourishment and of the growth which is impossible
without an ever widening & progressive activity. Power & Law are not the ultimate
truth of the Eternal, but manifestations of Himself in phenomena which are set within
us to develop and around us to condition our works, but this also is not set before us as
our standard or aim. The soul which follows Power as its whole end must in the long
run lose measure and perish from hardness and egoism and that which sees nothing but
Law wither for dryness or fossilise from the cessation of individual expansion.
The Karmayogin
full measure the sense of filial duty, the careful regulation of
ceremony, manners and duties, the characteristics of origination
and organization which distinguished the Chinese. They had in
full measure the Roman discipline, courage, purity, faithfulness
to duty, careful conservatism; but these elements of character
& culture which in the Roman were hard, cold, narrow and
without any touch of the spirit in man or the sense of his divine
individuality, the Hindus warmed & softened with emotional &
spiritual meaning and made broad and elastic by accepting the
supreme importance of the soul’s individual life as overriding
and governing the firm organization of morals and society. They
were not purely devoted to the worship and culture of beauty
like the Greeks and their art was not perfect, yet they had the
sense of beauty & art in a greater degree than any other ancient
people; unlike the Greeks they had a perfect sense of spiritual
beauty and were therefore able to realise the delight & glory
of Nature hundreds of years before the sense of it developed
in Europe. On the ethical side they had a finer justice than the
Greeks, a more noble public decorum, a keener sense of ethical
& social balance, but they would not limit the infinite capacities
of the soul; they gave play therefore to personal individuality but
restrained and ordered its merely lawless ebullitions by the law
of the type (caste). In addition to these various elements which
they shared with one civilization or another they possessed a
higher spiritual ideal which governed & overrode the mere ethics
(mores or customary morality) which the other nations had developed. Humanity, pity, chivalry, unselfishness, philanthropy,
love of and self-sacrifice for all living things, the sense of the
divinity in man, the Christian virtues, the modern virtues were
fully developed in India at a time when in all the rest of the world
they were either non-existent or existent only in the most feeble
beginnings. And they were developed, because the Aryan Rishis
had been able to discover the truth of the Eternal and give to
the nation the vision of the Eternal in all things and the feeling
of His presence in themselves and in all around them. They had
discovered the truth that morality is not for its own sake, nor for
the sake of society, but a preparation and purification of the soul
Isha Upanishad: Part Two
by which the limited human self must become fit to raise itself
out of the dark pit of bodily, mental and emotional selfishness
into the clear heaven of universal love and benevolence and
enlarge itself until it came into conscious contact, entered into
and became one with the Supreme and Sempiternal Self. Some
hold the aim of morality to be a placing of oneself in harmony
with the eternal laws that govern the Universe, others hold it to
be the fulfilment under self-rule and guidance of man’s nature,
others a natural evolution of man in the direction of his highest
faculties. The Hindus perceived that it was all these at once but
they discovered that the law with which the soul must put itself
in relation was the law of the Eternal Self, that man’s nature
must seek its fulfilment in that which is permanent & eternal
in the Universe and that it is to which his evolution moves.
They discovered that his higher self was the Self of his Universe
and that by a certain manner of action, by a certain spirit in
action, man escaped from his limitations and realised his higher
Self. This way of Works is Karmayoga and Karmayoga therefore
depends on the Hindu conception of Brahman, the Transcendent
Self and its relations to the Universe. From this all Hindu ethics
Chapter I. Brahman.
The first four verses of the Upanishad have given the general
principle of Karmayoga; the next four provide its philosophical justification and of these four the first two express in a
few phrases the Vedantic philosophy of God and Cosmos as a
necessary preliminary to the formation of a true and permanent
ethical ideal.
The close dependence of ethical ideals on the fundamental
philosophy of the Eternal and Real to which they go back, is a
law which the ancient Yogins had well understood. Therefore
the Upanishad when it has to set forth an ethical rule or ethical
2 The last six sentences of this paragraph, beginning “They had discovered the truth”,
were written separately. They seem to have been intended for insertion here. — Ed.
The Karmayogin
ideal or intellectual attitude towards life, takes care to preface
it with that aspect of the Eternal Reality on which its value
and truth depend. The first principles of Karmayoga arise from
the realization of the Eternal as a great and divine Presence
which pervades and surrounds all things, so that it is impossible
to direct one’s thought, speech or actions to thing or person
without directing them to Him. With the declaration of the
Eternal as the Universal and Omnipresent Lord the Upanishad
must, therefore, begin. Now it is about to take a step farther
& set forth the ideal of the Karmayogin and the consummation
of his yoga. It preludes the new train of thought by identifying
Isha the Lord with Parabrahman the Eternal and Transcendent
Reality. Not only does He surround and sustain as the supreme
Will by which and in which alone all things exist, but He is
really the immutable and secret Self in all things which is ultimately Parabrahman. This Isha whose Energy vibrates through
the worlds, is really the motionless and ineffable Tranquillity
towards which the Yogins & the sages strive.
“There is One and It unmoving is swifter than thought;
the gods could not reach It moving in front; standing still It
passes others as they run; ’tis in This that Matariswan setteth
the waters. It moves, It moveth not; It is far, the same It is near;
It is within everyone, the same It is also outside everyone.”
There is only One existence, one Reality in apparent multiplicity. The unimaginable Presence which is manifest in the
infinite variety of the Universe, is alone and alone Is. The variety
of things is in fact merely the variety of forms which the play
or energy of the Will only seems, by its rapidity of motion, to
create; so when the blades of an electric fan go whirling with
full velocity, round & round, there seem to be not four blades or
two, but a whole score; so, also, when Shiva in His mood begins
His wild dance and tosses His arms abroad, He seems to have
not two arms but a million. It is the motion of the play of Will, it
is the velocity of His Energy vibrating on the surface of His own
existence which seems to create multiplicity. All creation is motion, all activity is motion. All this apparently stable universe is
really in a state of multifold motion; everything is whirling with
Isha Upanishad: Part Two
inconceivable rapidity in its own orbit, and even thought which
is the swiftest thing we know, cannot keep pace with the velocity
of the cosmic stir. And all this motion, all this ever evolving
cosmos and universe is Brahman the Eternal. The Gods in their
swiftest movements, the lords of the mind & senses cannot reach
Him, for He rushes far in front. The eye, the ear, the mind, nothing material can reach or conceive the inconceivable creative activity of this Will which is Brahman. We try to follow Him pouring as light through the solar system and lo! while you are striving He is whirling universes into being far beyond reach of eye or
telescope, far beyond the farthest flights of thought itself. tmnso
jvFyo. Material senses quail before the thought of the wondrous
stir and stupendous unimaginable activity that the existence of
the Universe implies. And yet all the time He does not really
move. All the time He who outstrips all others, is not running
but standing. It is the others, the forms and things His Energy has
evolved, who are running and because He outstrips them, they
think that He too moves. While we are toiling after Him, He is all
the time here, at our side, before us, behind us, with us, in us, His
presence pervading us like the ether, clothing us like a garment.
“Standing still, He outstrips others as they run.” It is our mind &
senses that are running and this universal motion is the result of
the Avidya to which they are subject; for Avidya by persuading
us to imagine ourselves limited, creates the conditions of Time,
Space & Causality and confines us in them as in a prisoning wall
beyond which our thoughts cannot escape. Brahman in all His
creative activity is really standing still in His own being outside
and inside Time & Space. He is at the same time in the Sun and
here, because neither here nor the Sun are outside Himself; He
has not therefore to move any more than a man has to move
in order to pass from one thought to another. But we in order
to realise His creative activity have to follow Him from the Sun
to the Earth and from the Earth to the Sun; and this motion of
our limited consciousness, this sensitory impression of a space
covered and a time spent, we cannot dissociate from Brahman
and must needs attribute the limitations of our own thought to
Him; just as a man in a railway-train has a sensitory impression
The Karmayogin
that everything is rushing past him and the train is still. The stir
of the Cosmos is really the stir of our own minds, and yet even
that is a mere phenomenon. What we call mind is simply one
play of the Will sporting with the idea of multiplicity which is, in
form, the idea of motion. The Purusha, the Real Man in us and
in the world, is really unmoving; He is the motionless and silent
spectator of a drama of which He himself is the stage, the theatre,
the scenery, the actors and the acting. He is the poet Shakespeare
watching Desdemona and Othello, Hamlet and the murderous
Uncle, Rosalind and Jacques and Viola, and all the other hundred multiplicities of himself acting and talking and rejoicing
and suffering, all himself and yet not himself, who sits there a
silent witness, their Creator who has no part in their actions, and
yet without Him not one of them could exist. This is the mystery
of the world and its paradox and yet its plain and easy truth.
But what really is this Will which as Purusha watches the
motion and the drama and as Prakriti is the motion and the
drama? It is the One motionless, unconditioned, inexpressible
Parabrahman of whom, being beyond mark and feature, the
Upanishad speaks always as It, while of Isha, the Lord, it speaks
as He; for Isha as Purusha is the male or spiritual presence which
generates forms in Prakriti the female or material Energy. The
spiritual entity does not work, but merely is and has a result; it
is the material Energy, the manifestation of Spirit, which works
or ceases from work. Eventually however Spirit and Matter are
merely aspects of each other & of something which is behind
both; that something is the motionless, actionless It. This which
without moving is swifter than thought, is It; this which mind
& senses cannot reach, for it moves far in front, is It; this
which stands still & yet outstrips others as they run is It. Will,
Energy, Isha, the play of Prakriti for Purusha, are all merely
the manifestation of that unmanifested It. What we envisage
as the manifested Brahman is, in His reality to Himself, the
unmanifest Parabrahman. It is only in His reality to us that
He is the manifested Brahman. And according as a man comes
nearer to the truth of Him or loses himself in Him, so will be
his spiritual condition. While we think of Him as Isha, the one
Isha Upanishad: Part Two
in innumerable aspects, the idea of difference remains though it
can be subordinated to the idea of Oneness; that is the beginning
of Yoga. When we realize Isha as one with Parabrahman, the
idea of Oneness has sway & rules; that is the culmination of
Yoga. When we realize Parabrahman Itself, that is the cessation
of Yoga; for we depart utterly from Oneness & difference and no
longer envisage the world of phenomena at all; that is Nirvana.
Chapter II. Spiritual Evolution in Brahman
It is in this infinitely motionless, yet infinitely moving Brahman
that Matariswan or Prana, the great Breath of things, the mighty
principle of Life, disposes forms and solidities rescuing them
out of the undifferentiated state from which the world arose.
To understand these two verses it is necessary to grasp clearly
the ideas of creation & evolution which the Upanishads seek to
formulate. What in Europe is called creation, the Aryan sages
preferred to call srishti, projection of a part from the whole,
the selection, liberation and development of something that is
latent and potentially exists. Creation means the bringing into
existence of something which does not already exist; srishti the
manifestation of something which is hidden and unmanifest.
The action of Prakriti proceeds upon the principle of selection
leading naturally to development; she selects the limited out of
the unlimited, the particular out of the general, the small portion
out of the larger stock. This limited, particular & fractional
having by the very nature of limitation a swabhav, an ownbeing or as it is called in English a nature, which differentiates
it from others of its kind, develops under the law of its nature;
that is its swadharma, its own law & religion of being, and
every separate & particular existence, whether inanimate thing
or animal or man or community or nation must follow & develop itself under the law of its nature and act according to its
own dharma. It cannot follow a nature or accept a dharma alien
to itself except on peril of deterioration, decay and death. This
nature is determined by the balance in its composition of the
three gunas or essential qualities of Prakriti, passivity, activity
The Karmayogin
and equipoise, which reveal themselves under different shapes
in the animate as well as the inanimate, in the mind as well as
in the body. In matter they appear as passive reception, reaction
and retention, in human soul as the brutal animal, the active,
creative man and the calm, clear-souled god. It must always be
remembered that Prakriti is no other than Avidya, the great Illusion. She is that impalpable indeterminable source of subtle and
gross matter, Matter in the abstract, the idea of difference and
duality, the impression of Time, Space and Causality. The limited
is limited not in reality, but by walls of Avidya which shut it in
and give it an impression of existence separate from that of the
illimitable, just as a room is shut off from the rest of the house by
walls and has its separate existence and its separate nature small
or large, close or airy, coloured white or coloured blue. Break
down the walls and the separate existence and separate nature
disappear; the very idea of a room is lost and there is nothing
left but the house. The sense of limitation and the consequent
impulse towards development & self-enlargement immediately
create desire which takes the form of hunger and so of a reaching
after other existences for the satisfaction of hunger; and from
desire & the contact with other existences there arise the two
opposite forces of attraction and repulsion which on the moral
plane are called liking and dislike, love and hatred. Thus [the] necessity of absorbing mental and aesthetic food for the material of
one’s works; this too is hunger. The instinct of self-enlargement
shows itself in the physical craving for the absorption of other
existences to strengthen oneself, in the emotional yearning to
other beings, in the intellectual eagerness to absorb the minds of
others and the aesthetic desire to possess or enjoy the beauty of
things & persons, in the spiritual passion of love & beneficence,
and all other activity which means the drawing of the self of
others into one’s own self and pouring out of oneself on others.
Desire is thus the first principle of things. Under the force of
attraction and repulsion hunger begins to differentiate itself &
develop the various senses in order the better to master its food
and to feel & know the other existences which repel or attract it.
So out of the primal consciousness of Will dealing with matter
Isha Upanishad: Part Two
is developed form and organism, vitality, receptive mind, discriminating mind, Egoism. Out of this one method of Prakriti,
selection, liberation and development, the whole evolution of the
phenomenal world arises. Creation therefore is not a making
of something where nothing existed, but a selection and new
formation out of existing material; not a sudden increase, but
a continual rearrangement and substitution; not an arbitrary
manufacture, but an orderly development.
The idea of creation as a selection and development from
preexisting material which is common to the Upanishads & the
Sankhya philosophy, is also the fundamental idea of the modern
theory of Evolution. The theory of Evolution is foreshadowed
in the Veda, but nowhere clearly formulated. In the Aitareya
Upanishad we find a luminous hint of the evolution of various
animal forms until in the course of differentiation by selection
the body of man was developed as a perfect temple for the gods
and a satisfactory instrument for sensational, intellectual and
spiritual evolution. When the Swetaswatara sums up the process
of creation in the pregnant formula “One seed developed into
many forms”, it is simply crystallizing the one general idea on
which the whole of Indian thought takes its stand and to which
the whole tendency of modern science returns. The opening of
the Brihadaranyakopanishad powerfully foreshadows the theory that hunger & the struggle for life (ashanaya mrityu) are the
principle agents in life-development. But it was not in this aspect
of the law of creation that the old Hindu thought interested
itself. Modern Science has made it its business to investigate and
master the forces and laws of working of the physical world; it
has sought to know how man as a reasoning animal developed
into what he is, how he is affected in detail by the laws of
external nature and what is the rule of his thought and action in
things physical & psycho-physical whether as an individual or
in masses. Outside the limits of this inquiry it has been sceptical
or indifferent. Hindu thought, on the contrary, has made it its
business to investigate the possibilities of man’s escape from the
animal and physical condition, from his subjection to the laws
of external nature and from his apparent limitations as a mere
The Karmayogin
creature of surroundings & sensational impact from outside. Its
province has been the psychical and spiritual world. It has not
concerned itself minutely with man’s physical sheath, but rather
with what is vital & elemental in the matter of which he is made,
the law of the workings of the breath and the elemental forces
within him, the relation of the various parts of his psychical
anatomy to each other, and the law of his thought and action as
a spiritual being having one side of itself turned to phenomena
and this transient life in society and the world, the other to the
single and eternal verity of things.
Speculating and experimenting on these psychical and spiritual relations, the ancient Rishis arrived at what they believed
to be the fundamental laws respectively of spiritual, psychical
and elemental evolution. Spiritually, the beginning of all things
is the Turiya Atman, spirit in its fourth or transcendental state,
intellectually unknowable and indefinable, infinite, indivisible,
immutable and supra-conscious. This Turiya Atman may be imaged as the infinite ocean of spirit which evolves in itself spiritual
manifestations and workings by that process of limitation or selection on which all creation or manifestation depends. By this
Turiya Atman there is conceived or there is selected out of its
infinite capacity a state of spirit less unknowable and therefore
less indefinable, in which the conceptions of finity and division
preexist in a potential state and in which consciousness is selfgathered and as yet inoperative. This state of Spirit is called
variously Avyakta, the unmanifestation, or the seed-condition
or the condition of absolute Sleep, because as yet phenomena
and activity are not manifest but preexist gathered-together and
undeveloped, just as all the infinite potentialities of organic life
upon earth preexist gathered-together and undeveloped in the
protoplasm; just as leaf and twig, trunk and branches, sap and
pith and bark, root and flower and fruit preexist, gatheredtogether and undeveloped in the seed. The State of Sleep may be
envisaged as Eternal Will and Wisdom on the brink of creation,
with the predestined evolution of a million universes, the development of sun & star and nebula and the shining constellations
and the wheeling orbits of satellite and planet, the formation of
Isha Upanishad: Part Two
metals and the life of trees, the motions and actions of fish and
bird and beast and the infinite spiritual, mental and physical stir
& activities of man already pre-ordained, pre-arranged and preexistent, before Time was or Space existed or Causality began.
Spirit in this state of Sleep is called Prajna, the Wise One or
He who knows and orders things beforehand. The next state
of Spirit, evolved out of Prajna, is the pure psychical or Dream
State in which Spirit is in a condition of ceaseless psychical activity imagining, willing, selecting out of the matter which Prajna
provides, and creating thought-forms to clothe the abundant
variety of its multitudinous imaginations. The Dream-State is
the psychical condition of Spirit and operates in a world of subtle matter finer and more elastic than gross physical matter and
therefore not subject to the heavy restrictions and slow processes
with which the latter is burdened. For this reason while physical
workings are fixed, slow and confined by walls within walls,
thought, psychical manifestation and other operations in subtle
matter are in comparison volatile, rapid and free, reacting more
elastically against the pressure of Time, Condition and Space.
This State of Dream may be envisaged as Eternal Will and Energy
in the process of creation with the whole activity of the Universe
teeming and fructuating within it; it is that psychical matrix out
of which physical form and life are evolved and to which in
sleep it partially returns so that it may recuperate and drink in
a fresh store of psychical energy to support the heavy strain of
physical processes in gross matter. Spirit in the middle or DreamState is called Taijasa or Hiranyagarbha, the Shining Embryon.
It is Taijasa, Energy of Light, and Hiranya the Shining because
in psychical matter luminous energy is the chief characteristic,
colour and light predominating over fluid or solid form. It is
Garbha, Embryon, because out of psychical matter physical life
and form are selected and evolved into the final or Waking State
in which Spirit manifests itself as physically visible, audible &
sensible form and life, and arrives at last at an appearance of
firm stability & solidity in gross matter. Spirit in the Waking
State is called Vaisvanor, the Universal Male, He who informs
and supports all forms of energy in this physical universe; for
The Karmayogin
it is a root idea of Hindu philosophy that Spirit is the Male
which casts its seed into Matter and Matter the female Energy
which receives the seed and with it creates and operates. Spirit
and Matter are not different entities, but simply the positive
and negative poles in the creative operation of the All-Self or
Universal which evolves in Itself and out of Itself the endless
procession of things.
All things in the Universe are of one texture & substance and
subject to a single law; existence is a fundamental unity under
a superficial diversity. Each part of the Universe is therefore a
little Universe in itself repeating under different conditions and in
different forms the nature and operations of the wider Cosmos.
Every individual man must be in little what the Cosmos is in
large. Like the Cosmos therefore each individual man has been
created by the evolution of Spirit from its pure essence through
the three states of Sleep, Dream and Waking. But this evolution
has been a downward evolution; he has descended spiritually
from pure Spirit into physical matter, from self-existent, selfknowing, self-delighting God into the reasoning animal. In other
words each new condition of Spirit, as it evolved, has overlaid
and obscured its predecessor. In the physical condition, which is
the ultimate term of the downward evolution, man realizes himself as a body moving among and affected by other bodies and
he readily understands, masters and employs physical organs,
physical processes and physical forces, but he finds it difficult to
understand, master or employ psychical organs, psychical processes and psychical forces, — so difficult that he has come to be
sceptical of the existence of the psychical and doubt whether he
is a soul at all, whether he is not merely an animal body with an
exceptional brain-evolution. In his present state any evolution of
the psychical force within is attended with extraordinary disturbances of the physical instruments; such as the development of
delusions, hallucinations, eccentricities, mania and disease side
by side with the development of genius or exceptional mental
& spiritual powers in family or individual. Man has not yet
discovered his soul; his main energies have been directed towards
realizing and mastering the physical world in which he moves.
Isha Upanishad: Part Two
It is indeed, as some are beginning dimly to perceive, the soul
within him which has all along been using the body for its own
ends on the physical plane, but the soul has been working from
behind the veil, unrealized and unseen. The Waking-State has
overlaid and obscured the Dream-State. When he has mastered,
as in the course of his evolution he must master, the psychical
world within him, man will find that there is another & deeper
self which is overlaid and obscured by the psychical, — the Sleepworld within or as it is called, the causal self. At present, even
when he admits the existence of the soul, he sees nothing beyond
his psychical self and speaks of soul and spirit as if they were
identical. In reality, there are three spirit-states, spirit, soul and
body, the sleep-state, the dream-state and the waking-state. Body
has overlaid and obscured soul, soul overlays & obscures spirit,
spirit in its turn obscures & overlays the pure self from which
& towards which the circle of evolution moves.
Creation, then, has been a downward evolution which has
for its object to create a body fit for an upward evolution into
the region of pure spirit. It is in this direction that the future
of human evolution lies. When man has mastered the physical world and its forces, when the earth is his and the fullness
thereof, he must turn his efforts towards mastering the world
within himself. Instead of allowing the soul to use the body for
its own ends, he must learn to master both soul and body and
use them consciously for the purposes of the spirit, that Eternal
Will & Wisdom which at present operates in secrecy, veiled
with darkness within darkness and seeming even to be blind and
hidden from itself. In the end he will be master of spirit, soul and
body, a Jivanmukta using them at will for cosmic purposes or
transcending them to feel his identity with the Self who is pure
and absolute existence, consciousness and bliss.
Chapter III. Psychical evolution — downward to matter
In their enquiry into the spiritual nature of man the ancient
thinkers and Yogins discovered that he has not only three spiritual states but three bodies or cases of matter corresponding
The Karmayogin
to the spiritual states. This was in accordance with the nature
of phenomenal existence as determined by their inquiries. Spirit
and matter, the inner inspiring presence and outward acting
substance-energy, are the two necessary terms of this existence.
When phenomena are transcended we come to a Self independent of Spirit or Matter; but the moment Self descends into
phenomenal existence, it must necessarily create for itself a form
or body and a medium in which it manifests and through which
it acts. Directly, therefore, the pure transcendent Self evolves
one aspect of itself as a definable spiritual condition, it must in
the nature of things evolve also a form or body and a medium
through and in which Spirit in that condition can manifest itself.
Matter, in other words, evolves coevally and coincidently with
Spirit. As soon as the Sleep-State appears, Spirit surrounds itself
with matter in that most refined & least palpable condition, to
which the name of causal matter may be given, — the material
seed state, single and elemental in its nature, from which the material universe is evolved. With the evolution of the Dream-State
matter also evolves from the causal into the subtle, a condition
compound, divisible and capable of definite form but too fine
to be perceived by ordinary physical senses. It is only when the
Waking-State is evolved that matter concentrates into that gross
physical condition which is all that Science has hitherto been
able to analyse and investigate.
In man also as in the larger Cosmos each spiritual State
lives in and uses its corresponding medium of matter and out
of that matter shapes for itself its own body or material case.
He has therefore a causal body for his Sleep-State or causal
self, a subtle body for his Dream-State or psychical self and
a gross body for his Waking-State or physical self. When he
dies, what happens is simply the disintegration of the physical
body and the return of the Waking into the Dream-State from
which it was originally projected. Death, in the ordinary view,
is a delivery from matter; body is destroyed and only spirit or
soul remains: but this view is rejected by Hindu philosophy as
an error resulting from confused and inadequate knowledge of
man’s psychical nature. The Waking-State having disappeared
Isha Upanishad: Part Two
into the Dream-State and no longer existing, the physical body
must necessarily disintegrate since it has no longer a soul to
support it and keep naturally together the gross material atoms
out of which it is constructed. But because the physical body
is destroyed or dropped off, it does not follow that no body is
left. Man goes on existing after death in his Dream-State and
moves & acts with his subtle body; it is this dream-state in the
subtle body to which the name soul or spirit is popularly given.
Even the disintegration of the subtle body and the return of the
Dream-State into the Sleep-State from which it was projected,
would not imply a release from all restrictions of matter; for the
causal body would still remain. It is only when the Sleep-State is
also transcended, that phenomenal existence with its necessary
duality of Spirit-Matter is left behind and transcended. Then
spirit & body are both dissolved into pure and transcendent
In examining and analysing these spiritual conditions in
their respective bodies the Rishis arrived at a theory of psychical
evolution contained within and dependent on the spiritual evolution already described. The basis of psychical as of spiritual
existence is the pure Self called the Paramatman or Supreme Self
when it manifests in the Cosmos and the Jivatman or individual
Self when it manifests in man. The Self first manifests as Will or
as the Rishis preferred to call it Ananda, Bliss, Delight. Ananda
is the pure delight of existence and activity and may be identified
in one of its aspects with the European Will-to-live, but it has
a double tendency, the Will to be phenomenally and the Will to
be transcendentally, the Will to live and the Will to cease from
phenomenal life. It is also the Will to know and the Will to
enjoy and in each aspect the double tendency is repeated. The
Will to know eternal reality is balanced by the Will to know
phenomenal diversity; the Will to absolute delight by the Will
to phenomenal delight. Will must be clearly distinguished from
volition which is only one of the operations of Will acting in
phenomena. The impacts from external things upon the mind
result in sensations and the reactions of the Will upon these sensations when conveyed to it, take the form of desires. Volition is
The Karmayogin
simply the impulse of the Will operating through the intelligence
to satisfy or curb the desires created in the medium between itself
and the mind. But the Will itself is antecedent to mind and intelligence and all the operations of body, mind and intelligence are
ultimately operations of material energy ordained by the Will.
Self manifesting as Will or Bliss is, spiritually, the Sleep-State
and operates absolutely & directly in the Causal body as the
creative force behind Nature, but indirectly & under limitations
in the subtle & gross bodies as the cause of all thought, action
and feeling.
The next evolutionary form of Will, put forth by itself from
itself as an instrument or operative force in the creation of the
worlds, is Buddhi or Supra-intelligence, an energy which is above
mind and reason and acts independently of any cerebral organ.
It is Will acting through the Supra-intelligence that guides the
growth of the tree and the formation of the animal and gives to
all things in the Universe the appearance of careful and abundant
workmanship and orderly arrangement from which the idea of
an Almighty Artificer full of fecund and infinite imaginations
has naturally grown up in the human mind; but from the point
of view of the Vedanta Will and Supra-Intelligence are not attributes of an anthropomorphic Deity endowed with a colossal
brain but aspects of a spiritual presence manifesting itself cosmically in phenomenal existence. Will, through Buddhi, creating
and operating on phenomena in subtle matter evolves Mind,
which by reception of external impacts & impressions evolves
sensation; by reaction to impressions received, evolves desire
and activity; by retention of impressions with their reactions,
evolves memory; by coordination of impressions & reactions
memorized, evolves the sense of individuality; by individual arrangement of impressions and reactions with the aid of memory
evolves understanding; and by the action of supra-intelligence
on developed mind evolves reason. Mind & Supra-intelligence
with reason as an intermediate link are, spiritually, the DreamState and operate absolutely and directly in the subtle body but
indirectly, under limitations and as a governing and directing
force in the gross body.
Isha Upanishad: Part Two
So far spirit and soul only have been evolved; the evolution of the Will has not manifested itself in physical forms.
But in Mind Will has evolved a grand primal sense by which
it is able to put itself into conscious relations with external
objects; before the development of mind it has been operating
by methods of self-contained consciousness through the supraintelligence. Mind is in a way the one true and real sense; it is
Mind that sees, Mind that hears, Mind that smells, Mind that
feels, Mind that acts; but for the purposes of varied experience
Mind evolves from itself ten potencies, five potencies of knowledge, sight, hearing, smell, touch and taste by which the Will
receives impressions of external objects and five potencies of
action, grasp, locomotion, utterance, emission and ecstasy, by
which it reacts on what it receives; and for each of these potencies
it evolves an instrument of potency or sense-organ, making up
the ten indriyas with the Mind, which is alone self-acting and
introspective, as the eleventh. So far however the Mind acts with
rapidity and directness under the comparatively light restrictions
of subtle matter in the Dream State; it is a psychical sense, an
instrument of the soul for knowing and dealing with life in the
psychical world of subtle matter. Only in the physical evolution
of gross matter do the sense-organs receive their consummate
development and become of supreme importance; for Will in
the Waking State acts mainly through them and not directly
through the Mind. Soul-evolution precedes physical evolution.
This theory directly contradicts those conclusions of modern
Science which make soul an evolution of physical life and activities, not an all-important and enduring evolution, but merely
their temporary efflorescence and dependent on them for its
existence. Arguing from the facts of physical evolution which
alone it has studied and excluding all possibilities outside this
limit, Science is justified in coming to this conclusion, and, as a
logical corollary, it is justified in denying the immortality of the
soul. For if psychical activities are merely a later and temporary
operation of physical life and dependent on the physical for
their own continuance, it follows that when physical life ceases
with the arrest of bodily operations by the mysterious agency
The Karmayogin
of death, human personality which is a psychical activity must
also come to an end. When the body dies, the soul dies also;
it can no more outlast the body than the flower can outlast
the plant on which it grows or a house survive the destruction
of its foundations. Body is the stem, soul the flower; body the
foundation, soul a light and temporary superstructure. To all this
Hindu thought gives a direct denial. It claims to have discovered
means of investigating psychical life as thoroughly as Science can
investigate physical nature and in the light of its investigations it
declares that soul exists before body and outlasts it. It is physical
life that is an evolution from psychical, and no more than a
later and temporary operation of psychical activities. Body is
the flower, soul the stem; soul is the foundation, body the fragile
and transient superstructure.
For the purposes of physical evolution Will evolves a new
aspect of itself which is called Prana or vital energy. Prana
exists in the physical state also, but there it is simple, undifferentiated, gathered up in mind and not acting as a separate
agent. Prana in gross matter is an all-pervading energy which
subsists wherever there is physical existence and is the principle
agent in maintaining existence and furthering its activities. It is
present in what seems inert and inanimate no less than in what
is manifestly endowed with life. It lives concealed in the metal
and the sod, it begins to emerge in the plant, it reveals itself
in the animal. Prana is the agent of Will in all physical evolution. It is the mainspring of every hunger-impulse and presides
over every process of alimentation. It creates life, it fills it with
vital needs, desires, longings; it spurs it to the satisfaction of
its needs & desires; and it evolves the means and superintends
and conducts the processes of that satisfaction. In the course of
evolution it reveals itself with an ever-rounding fulness, vibrates
with an ever swifter and more complex energy, differentiates
and enriches its activity with a more splendid opulence until the
crescendo reaches its highest note in man. In this, the noblest
type of physical evolution, Prana manifests itself in five distinct
vital powers, to which the names, Prana, Samana, Vyana, Apana
and Udana have been given by the ancient writers. Prana, the
Isha Upanishad: Part Two
vital force par excellence has its seat in the upper part of the
body and conducts all mental operations, the indrawing and the
outdrawing of the breath and the induction of food. Samana,
seated centrally in the body, balances, equalizes and harmonizes
the vital operations and is the agent for the assimilation of food.
Vyana pervades the whole body; on it depends the circulation
of the blood and the distribution of the essential part of the
food eaten and digested throughout the body. Apana, situated
in the lower part of the trunk, presides over the lower functions, especially over the emission of such parts of the food as
are rejected by the body and over procreation, it is intimately
connected with the processes of decay and death. Udana is the
vital power which connects bodily life with the spiritual element
in man. As in the purely vital operations, so also in the motional
and volitional Prana is still the great agent of Will, and conducts
such operations of Mind also as depend on the sense-organs for
their instruments. Prana is the regent of the body, ministering
to the Mind and through that great intermediary executing the
behests of the concealed sovereign of existence, the Will.
As Prana is the first term in the physical evolution of the Self,
so Anna, Food or gross visible matter is the second term. “I am
food that devours the eater of food” says the Taittiriya Upanishad, and no formula could express more pregnantly and tersely
the fundamental law of all phenomenal activity especially on the
physical plane. The fundamental principle of vitality is hunger
and all gross matter forms the food with which Prana satisfies
this, its root-impulse. Hence the universality of the struggle for
life. This hungry Prana first needs to build up a body in which it
can subsist and in order to do so, it devours external substances
so as to provide itself with the requisite material. This body once
found it is continually eating up by the ceaselessness of its vital
activity and has to repair its own ravages by continually drawing
in external substances to form fresh material for an ever-wasting
and ever-renewing frame. Unable to preserve its body for ever
under the exhausting stress of its own activity, it has to procreate
fresh forms which will continue vital activity and for the purpose
concentrates itself in a part of its material which it throws out of
The Karmayogin
itself to lead a similar but independent life even after the parent
form decays. To satisfy its hunger it is ever evolving fresh means
and new potencies for mastery & seizure of its food. Dissatisfied
with the poor sustenance a stationary existence can supply, it
develops the power & evolves various means of locomotion. To
perceive its food more & more thoroughly & rapidly it develops the five senses and evolves the organs of perception through
which they can act. To deal successfully with the food perceived,
it develops the five potencies of action and evolves the active
organs which enable them to work. As a centre of all this sensational and actional activity it evolves the central mind-organ in
the brain and as channels of communication between the central
& the outer organs it develops a great nerve-system centred in
seven plexuses, through which it moves with a ceaseless stir and
activity, satisfying hunger, satisfying lust, satisfying desire. At
the base of all is the impulse of Life to survive, to prolong itself
for the purposes of the Will-to-live of which it is the creature
and the servant. Prana & Anna, Vitality and physical form are,
spiritually, the Waking-State and operate entirely in gross matter,
— the last term of that downward evolution which is the descent
of Spirit from the original purity of absolute existence into the
impurity and multiplicity of matter.
Chapter IV. Psychical Evolution — Upward to Self.
In this downward psychical evolution, as in the downward spiritual evolution, each succeeding and newly-evolved state of the
original Self obscures and overlays that which preceded it, until
the last state of the Self appears to be an inert brute and inanimate condition of gross physical matter devoid of life, mental
consciousness or spiritual possibilities. From this state of inert
and lifeless matter the upward evolution starts and, as in our
spiritual evolution the course set down for us is to recover from
a firm footing in the Waking State mastery over the obscured and
latent Dream and Sleep States and so return into the presence of
that pure and unimaginable Self from whom the process of our
evolution began, so in our psychical evolution we have to recover
Isha Upanishad: Part Two
out of the inertia of gross physical materiality Life, Mind, SupraIntelligence, Will until we know our infinite and eternal Self who
is one with the Supreme Self of the Universe.
With inanimate matter the world began, says evolutionary
Science; but in inanimate matter there is no evidence of life
or mind or spirit, no apparent possibility of the evolution of
animate conscious existence. Into this inanimate world at some
unknown period, by some unknown means, perhaps from some
unknown source, a mysterious thing called Life entered or began
to stir and all this mighty evolution we have discovered became
in a moment possible. Grant one infinitesimal seed of life and
everything else becomes possible, but life itself we cannot explain nor can we discover as yet how it came originally into
being. We can only suppose that life is some chemical process
or develops from some chemical process we shall ultimately
discover. Even what life is, has not been satisfactorily settled.
The term is sometimes rigidly confined to animal life, — surely
a crude and unscientific limitation, since the peculiarities of animal life, — consciousness and organic growth —, exist quite as
evidently in the highest forms of plant-life as in the animalcule
or the jelly-fish. Or if we confine life to organic growth, we do
so arbitrarily, for recent discoveries have shown the beginning
of one element of vital activity, the one which forms the very
basis of consciousness, viz. reception of & reaction to outward
impressions and the phenomena of vigour and exhaustion, in a
substance so apparently inanimate as metal. So obscure is the
whole subject that many are inclined to regard life as a divine
mystery, breathed by God into the world or introduced, as if it
were a sort of psychical meteoric dust, from some other planet.
Upanishadic philosophy accounts for the appearance of Life in
a more calm and rational manner. Life, it would say, is in a
sense a divine mystery but no more and no less so than the existence of inanimate matter. God did not breathe it from outside
into an inert and created body, neither did it drift hither from
some mystic and superior planet. Nor did it come into sudden
being by some fortuitous chemical process which marked off
suddenly all existences into two rigidly distinct classes, animate
The Karmayogin
and inanimate, organic and inorganic. All such ideas are, when
carefully examined, irrational and inconsistent with the unity
and harmonious development of the world under fixed and invariable laws. Life is evolved naturally and not mysteriously out
of matter itself, because it is already latent and preexistent in
matter. Prana is involved in anna, matter cannot exist without
latent life, and the first step in evolution is the liberation of the
latent life out of the heavy obscuration of matter in its grossest and densest forms. This evolution is effected by the three
gunas, the triple principle of reception, retention and reaction
to outward impacts; as fresh forms of matter are evolved in
which the power of retaining impacts received in the shape of
impressions becomes more and more declared, consciousness
slowly and laboriously develops; as the power of reacting on
external objects becomes more pronounced and varied, organic
life-growth begins its marvellous career; and the two, helping
and enriching each other, evolve complete, well-organized and
richly-endowed Life.
Prana receives its perfect development in animal life and
when man, the highest term of animal life, has been reached,
there is no farther need for its development. The true evolution of Man therefore lies not in the farther development of
vitality, but in the complete & triumphant liberation of mind
out of the overlaying obscuration of the vital energies. Just as
Prana is involved in Anna and has to be evolved out of it, so
Mind is involved in Prana and has to be evolved out of it. The
moment Life begins to liberate itself from the obscuration of
gross matter, the first step has been taken towards the evolution
of Mind. We see the gradual development of Mind in animal
evolution; the highest animal forms below man seem to possess
not only memory and individuality, but a considerable degree
of understanding and even the rudiments of reason. In man
the development is much more rapid and triumphant, but it
is by no means, as yet, complete or perfect. Prana still to an
immense extent obscures Mind, the gross body dominates the
subtle. Mind is dominated by the instruments which Prana has
created for it; the body, the nerve-system, the sense-organs, the
Isha Upanishad: Part Two
brain hamper and hinder its operations even more than they help
them; for the Mind is bound within the narrow circle of their
activity and limited by their deficiencies. The continual stir of
the vital energies in the brain and throughout the whole system,
disturb the Mind, the continual siege of external impressions
distract it, the insistent urgency of the senses towards the external world impede the turning of the energies inward; calm and
purity, concentration and introspection are rendered so difficult
that the majority of men do not attempt them or only compass
them spasmodically and imperfectly. Any powerful and unusual
development of mind, in its intellectual and spiritual tendencies,
is apt to be resented by the vital part of man and to impair or
seriously disturb his vital energies and physical health. Along
with the intellectual development of the race, there has been a
marked deterioration of vital vigour & soundness and of the
bodily organs. Moral and spiritual development is continually
at war with the needs of our physical life, our hungers, desires,
lusts, longings and the insistent urgency of the instincts of selfpreservation and self-gratification. It is therefore towards the
conquest and control of Prana and the free development of
Mind that the energies of Man ought in future to be directed. He
must arrive at some arrangement of his social and individual life
which, while satisfying the legitimate demands of his body and
his vital impulses, will admit of the extreme and unhampered
perfection of his intellectual, moral and spiritual being. He must
discover and practise some method of maintaining the harmony
and soundness of the vital and bodily instruments and processes
without for a moment allowing the care for them to restrict the
widest possible range, the most bold and powerful exercise and
the most intense and fiery energisms of which the higher principle in his being is capable. He must learn how to transcend the
limitations and errors of the physical senses and train his mind
to act even in the physical body with the rapidity, directness and
unlimited range proper to a psychical organ whose function is
to operate in subtle as well as in gross matter. To see where the
physical eye is blind, to hear where the physical ear is deaf, to
feel where the physical sense is callous, to understand thoughts
The Karmayogin
unexpressed, are legitimate functions of the mind; but they must
be exercised, not as a rare power or in moments of supreme
excitation, but as a regular and consciously willed operation, the
processes of which have been mastered and known. Reason, at
present fallible, imperfect and enslaved to desire and prejudice,
must be trained into its highest possibilities of clarity, sanity and
calm energy. The Mind must be tranquillised and purified by
control of the senses and the five Pranas, and trained to turn itself wholly inward, excluding at will all outward impressions, so
that Man may become master of the inner world no less than of
the outer, a conscious soul using the body and no longer a body
governed by a self-concealing and self-guiding psychical entity.
We think we have done wonders in the way of mental evolution;
in reality we have made no more than a feeble beginning. The
infinite possibilities of that evolution still lie unexplored in front.
As Mind is involved in Prana, so is Supra-Intelligence involved and latent in all the operations of Mind. With the evolution of the Mind, some rudimentary beginnings have been
unconsciously made towards the liberation of this higher &
far grander force. As the mental development foreshadowed
above proceeds to its goal, man will begin to evolve and realize himself as a mighty and infinite Intelligence, not limited
by sense-perception or the laborious and clumsy processes of
the reason, but capable of intuitive and infinite perception. And
when the evolution of Mind is complete and the evolution of
Supra-Intelligence proceeds, the liberation of the Will involved
in its operations will lead man to the highest evolution of all
when he realizes himself as a potent and scient Will, master
of creation and not its slave, whose infinite delight in its own
existence is lifted far beyond the thraldom of pain and pleasure
and uses them with as unalloyed a pleasure as the poet when
he weaves joy and sorrow, delight and pain and love and fear
and horror into one perfect and pleasurable masterpiece or the
painter when he mixes his colours and blends light and shade
to create a wedded harmony of form and hue. This state of
unfettered Will and infinite Delight once realized, he cannot fail
to know his real Self, absolute and calm, omnipotent and pure,
Isha Upanishad: Part Two
the eternal Brahman in whom this evolution has its root and
VII. Elemental Evolution.
The evolution of the cosmos has not only spiritual and psychical
aspects; it has also from the moment of its inception a material
element. Spirit exists from the beginning and was before any
beginning, infinite and sempiternal; but Matter also is an eternal entity. In the Parabrahman, the absolute inconceivable Self,
Spirit and Matter are one and undifferentiated, but the moment
evolution begins Spirit and Matter manifest equally and coevally.
We have seen that the first spiritual evolution from the pure selfexistent Atman is Prajna of the Sleep-State, Eternal Wisdom, a
supporting spiritual presence which contains in itself the whole
course of cosmic evolution even as a single seed contains in itself
the complete banyan-tree with all its gigantic progeny. We have
seen that corresponding to this Eternal Wisdom, there is a first
psychic evolution, Ananda or Will, an inspiring psychical force
in man & the cosmos which makes all the workings of Nature
possible. Spirit however, even when operating as Will, is not a
working force in the sense that it itself carries on the operations
of Nature; it is an inspiring, impelling force, whose function is to
set in motion a powerful material energy of the Self; and it is this
material energy which under the inspiration of Will and at the
bidding of Prajna sets about the evolution of the Cosmos. Self in
its dealings with the Cosmos is a dual entity, underlying spiritual
presence and superficially active material energy, or as they are
called in the terminology of the Sankhya philosophy, Purusha
and Prakriti; — Purusha, that which lies concealed in the Vast of
universal existence, Prakriti, active or operative energy thrown
forward from the concealed spiritual source. The whole of Evolution spiritual, psychical, material, is the result of Purusha and
Prakriti acting upon each other; the three evolutions are really
one, coincident and coeval, because throughout it is one Reality
that is manifesting and not three. It is Self manifesting as spirit,
Self manifesting as soul, Self manifesting as matter or body. The
The Karmayogin
three manifestations are coincident in Time and Space and each
condition of phenomena is a triple state with Spirit and Matter
for its extreme terms and Soul for its middle. In the evolution
of the spirit-states Purusha determines itself so as to inform and
support the progressive manifestations of Self as soul and body;
in the evolution of the psychic states Prakriti worked on by
Purusha creates for the manifestations of Self as spirit psychic
sheaths or coverings which will at the same time inform and
support the manifestations of Self as matter; in the evolution of
the causal, subtle and gross bodies Prakriti shapes itself so as
to create the material out of which the psychical coverings of
Self as spirit may be made and the medium in which the Self as
soul may operate. The three evolutions are dependent on each
other, and that it is really one entity and not three which is
evolving, is shown by the fact that while in the first stage of the
downward evolution and the last of the upward Matter seems
so refined as to appear identical with Spirit, in the last of the
downward and first of the upward Spirit seems so densified as
to appear identical with Matter. This possibility of evolution
from and involution into each other would not be conceivable
if they were not in essence one entity; and we may legitimately
deduce from the oneness of such diverse phenomena that they
are no more than phenomena, merely apparent changes in one
unchanging reality.
In the first stage of evolution Matter appears as an aspect or
shadow of Spirit, and like Spirit it is infinite, unanalysable, undifferentiated. Just as Spirit then has only three positive attributes,
infinite and undefinable existence, consciousness and bliss, so
original Matter has only three positive attributes, infinite and
undefinable Time, Space and Causality — or, as Hindu thought
phrases it, Condition. For the essence of Condition being change
from one state to another, and each change standing in the relation of cause or origin to the one that follows it, Condition
and Causality become convertible terms. From this indefinable
noumenal condition of Prakriti the Self forms for its uses matter
in its most refined and simple form, undifferentiated and undeveloped, but pregnant with the whole of material evolution. The
Isha Upanishad: Part Two
causal state is called by the Sankhyas Pradhana, the first state or
arrangement of matter and its essential principle. The relation
of Spirit and Matter in this causal or seed-state is admirably
expressed in the Puranic image of Vishnu, the eternal Purusha,
asleep on the waveless causal ocean with the endless coils of
the snake Ananta, the Infinite, for his couch. The sea of causal
matter is then motionless and it is only when Vishnu awakes, the
snake Ananta stirs and the first ever widening ripples are created
on the surface of the waters that the actual evolution of matter
has begun. The first ripple or vibration in causal matter creates
a new & exceedingly fine and pervasive condition of matter
called akasha or ether; more complex motion evolves out of
ether a somewhat intenser condition which is called Vayu, Air;
and so by ever more complex motion with increasing intensity
of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithivi or
Earth. These are the five tanmatras or subtle elements of Sankhya
philosophy by the combination of which subtle forms in subtle
matter are built.
Here it is necessary to enter a caution against possible misunderstandings to which the peculiar nomenclature used by the
Rishis & the common rendering of tanmatra & bhuta by the
English word elements may very easily give rise. When we speak
of elements in English in a scientific sense, we always imply
elemental substances, those substances which when analysed
by chemical processes, cannot be resolved into substances simpler than themselves. But when Hindu philosophy speaks of
the five elements, it is not dealing with substances at all but
with elemental states or conditions of matter, which are not
perceptible or analysable by chemical inquiry but underlie substances and forms as basic principles of material formation. The
old thinkers accepted the atomic theory of the formation of
objects and substances but they did not care to carry the theory
farther and inquire by what particular combinations of atoms
this or that substance came into being or by what variations
and developments in detail bodies animate or inanimate came
to be what they are. This did not seem to them to be an inquiry
The Karmayogin
of the first importance; they were content with laying down
some main principles of material evolution and there they left
the matter. But they were anxious to resolve not substances into
their original atoms but matter into its original condition and
so discover its ultimate relations to the psychical and spiritual
life of man. They saw that perpetual motion involving perpetual
change was the fundamental characteristic of matter and that
each new motion was attended by a new condition which stood
to the immediately preceding condition in the relation of effect
to cause or at least of a new birth to the matrix in which it had
been enembryoed. Behind the solid condition of matter, they
found a condition less dense which was at the basis of all fluid
forms; behind the fluid condition, another still less dense which
was at the basis of all igneous or luminous forms; behind the
igneous, yet another and finer which was at the basis of all aerial
or gaseous forms; and last of all one finest and most pervasive
condition of all which they called Akash or Ether. Ether was,
they found, the primary substance out of which all this visible
Universe is evolved and beyond ether they were unable to go
without matter losing all the characteristics associated with it in
the physical world and lapsing into a quite different substance
of which the forms and motions were much more vague, subtle,
elastic and volatile than any of which the physical world is
aware. This new world of matter they called subtle matter and
analysed the subtle as they had analysed the gross until by a
similar procession from denser to subtler they came to a finest
condition of all which they described as subtle ether. Out of
this subtle ether a whole world of subtle forms and energies
are evolved which constitute psychical existence. Beyond subtle
ether matter lost its subtle characteristics and lapsed into a new
kind which they could not analyse but which seemed to be the
matrix out of which all material evolution proceeded. This they
termed causal matter.
In the course of this analysis they could not help perceiving
that consciousness in each world of matter assumed a different
form and acted in a different way corresponding to the characteristics of the matter in which it moved. In its operations in
Isha Upanishad: Part Two
gross matter the forms it assumed were more firm, solid and
durable but at the same time more slow, difficult and hampered,
just as are the motions and acts of a man in his waking state as
compared with what he does in his dreams. In its operations in
subtle matter the forms consciousness assumed were freer and
more rapid, but more volatile, elastic & swiftly mutable, as are
the motions and acts of a man in a dreaming state compared to
the activities of his waking condition. To consciousness acting on
gross matter they gave therefore the name of the Waking State,
to consciousness acting on subtle matter the name of the Dream
State. In causal matter they found that consciousness took the
shape merely of the pure sense of blissful existence; they could
discover no other distinguishing sensation. This therefore they
called the Sleep State. They farther discovered that the various
faculties and functions of man belonged properly some to one,
some to another of the three states of consciousness and its
corresponding state of matter. His vital and physical functions
operated only in gross matter, and they determined accordingly
that his physical life was the result of consciousness working in
the Waking State on gross matter. His mental and intuitional processes were found to operate freely and perfectly in subtle matter,
but in gross matter with a hampered and imperfect activity; they
considered therefore that man’s mental life belonged properly to
the Dream State and only worked indirectly and under serious
limitations in the Waking State. They determined accordingly
that mental life must be the result of Consciousness working
in the Dream State on subtle matter. There remained the fundamental energy of consciousness, Will-to-be or shaping Delight of
existence: this, they perceived, was free and pure in causal matter, but worked if consciously, yet through a medium and under
limitations in subtle matter, in hampered & half effectual fashion
when the subtle self acted through the gross and sub-consciously
only in gross matter. They considered therefore that man’s causal
faculty or spiritual life belonged properly to the Sleep State and
worked indirectly and through less & less easy mediums in the
Dream and Waking States; and accordingly determined that it
must be the result of Consciousness working in the Sleep State
The Karmayogin
on causal matter. The whole of creation amounted therefore to a
natural outcome from the mutual relations of Spirit and Matter;
these two they regarded as two terms — call them forces, energies, substances, or what you will, — of phenomenal existence;
and psychical life only as one result of their interaction. They
refused however to accept any dualism in their cosmogony and,
as has been pointed out, regarded Spirit and Matter as essentially
one and their difference as no more than an apparent duality in
one real entity. This one entity is not analysable or intellectually
knowable, yet it is alone the real, immutable and sempiternal
Self of things.
It will be clear even from this brief and condensed statement
of the Vedic analysis of existence that the elements of the Upanishad are not the elementary substances of modern chemistry but
five general states of matter to which all its actual or substantial
manifestations belong. It will also be clear that the names of
the five elements have a conventional, not a literal value, but it
may be as well to indicate why these particular names have been
chosen. The first and original state of subtle matter is the pure
ethereal of which the main characteristics are extreme tenuity
and pervasiveness and the one sensible property, sound. Sound,
according to the Vedic inquirers, is the first evolved property of
material substance; it precedes form and has the power both to
create it and to destroy it. Looking around them in the physical
universe for a substance with these characteristics they found it
in Akash or Vyom (sky), implying not our terrestrial atmosphere
but that which is both beyond it and pervades it, — the fine
pervasive connecting substance in which, as it were, the whole
universe floats. They therefore gave this name, Akash, to the
ethereal condition of matter.
The next matter-condition evolved from Ether and moving
in it, was the pure aerial or gaseous. Here to pervasiveness was
added a new potency of sensible and varied motion bringing
with it, as increased complexity of motion necessarily must do,
increased differentiation and complexity of substance. All the
variety and evolutions of gaseous matter with their peculiar
activities, functions and combinations have this second state or
Isha Upanishad: Part Two
power of matter as their substratum; it is the basis also of that
universal Prana or vital energy, starting from action, retention
and reaction and culminating in organized consciousness, which
we have seen to be so all-important an agent in the Vedic theory
of the Cosmos. In this second power of matter a new property
of material substance is evolved, touch or contact, which was
not fully developed in pure ether owing to its extreme tenuity
and primary simplicity of substance. Seeking for a physical substance gaseous in nature, sensible by sound and contact, but
without form and characterized chiefly by varied motion and
an imperfect pervasiveness, the Rishis found it in Vayu, Wind
or Air. Vayu, therefore, is the conventional term for the second
condition of matter.
Evolved out of the pure gaseous state and moving in it is
the third or pure igneous condition of matter, which is also
called Tejah, light and heat energy. In the igneous stage pervasiveness becomes still less subtle, sensible motion no longer
the paramount characteristic, but energy, especially formative
energy, attains full development and creation and destruction,
formation and new-formation are at last in readiness. In addition to sound and contact matter has now evolved a third
property, form, which could not be developed in pure Air owing
to its insufficient density and the elusive vagueness and volatility
of gaseous manifestations. The third power of matter is at the
basis of all phenomena of light and heat and Prana by its aid so
develops that birth and growth now become possible; for light
and heat are the necessary condition of animate life-development
and in their absence we have the phenomenon of death or inert
and inanimate existence: when the energy of light and heat departs from a man, says the Upanishad, then it is that Prana,
the vital energy, retires into mind, his subtle or psychical part,
and withdraws from the physical frame. The physical substance
which seemed to the Rishis to typify the igneous state was fire;
for it is sensible by sound, contact and form and, less pervasive
than air, is distinguished by the utmost energy of light and heat.
Fire therefore is the conventional or symbolic name of the third
power of matter.
The Karmayogin
Next upon the igneous state follows the liquid or fluid, less
pervasive, less freely motional or energetic, and distinguishingly
marked by a kind of compromise between fixity and volatility.
In this state matter evolves a fourth property, taste. The liquid
state is the substratum of all fluid forms and activities, and in
its comparative fixity life-development finds its first possibility
of a sufficiently stable medium. All life is gathered out of “the
waters” and depends on the fluid principle within it for its very
sustenance. Water as the most typical fluid, half-volatile, halffixed, perceptible by sound, contact, form and taste, has given a
symbolical name to the fourth condition of matter.
The solid state is the last to develop in this progression from
tenuity to density, for in this state pervasiveness reaches its lowest expression and fixity predominates. It is the substratum of all
solid forms and bodies and the last necessity for the development
of life; for it provides life with a fixed form or body in which
it can endure and work itself out and which it can develop into
organism. The last new property of matter evolved in the solid
state is odour; and since earth is the typical solid substance,
containing all the five properties sound, contact, form, taste and
smell, Earth is the conventional name selected for the fifth and
final power of matter.
These five elemental states are only to be found in their purity and with their characteristic qualities distinct and unblended
in the world of subtle matter. The five elemental states of gross
matter are impure; they are formed out of subtle matter by the
combination of the five subtle elements in certain fixed proportions, that one being given the characteristic name of ether, air,
fire, water or earth in which the subtle ethereal, gaseous, igneous,
fluid or solid element prevails overwhelmingly over the others.
Even the last and subtlest condition to which gross matter can be
reduced is not a final term; when realised into its constituents, the
last term of gross matter disintegrates and matter reaches a stage
at which many of the most urgent and inexorable laws of physics
no longer operate. It is at this point where chemical analysis and
reasoning can no longer follow Nature into her recesses that
the Hindu system of Yoga by getting behind the five Pranas or
Isha Upanishad: Part Two
gross vital breaths through which Life manifests in gross physical
matter, is able to take up the pursuit and investigate the secrets
of psychic existence in a subtler and freer world.
VIII. Matariswan and the Waters.
We are now in a position to consider what may [be] the precise
meaning of the Upanishad when it says that in It Matariswan
ordereth the waters. Shankara takes apah in a somewhat unusual and peculiar sense and interprets, “Air orders or arranges
actions”; in other words, all the activity in the Cosmos is dependent upon the aerial or gaseous element in matter which
enters into and supports all objects and, as Prana, differentiates
and determines their proper functions. Prana, as we have seen,
is the great vital energy breathing and circulating through all
existence whose activity is the principal instrument of Will in the
evolution of the Universe and whose mediation is necessary for
all the operations of mind and body in gross matter. In psychic
life also Prana is inherent in mind and supports those activities
of subtle matter which are necessary for psychic existence. The
intimate connection between Prana and vital activity may be
best illustrated in its most obvious and fundamental function in
the living organism, the regulation of breathing. So important is
this function that Breath and Prana are generally identified; the
usual signification of the word Prana is, indeed, breath and the
five differentiated vital energies supporting the human frame are
called the five breaths. So important is it, that even the searching
analysis of modern science has not been able to get behind it,
and it is held as an incontrovertible fact that the maintenance of
respiration is necessary to the maintenance of life. In reality, this
is not so. Ordinarily, of course, the regular inhalation of oxygen
into the system and exhalation of corrupted breath out of it, is so
necessary to the body that an abrupt interruption of the process,
if continued for two minutes will result in death by suffocation.
But this is merely due to a persistent vital habit of the body. It
needs only a careful training in the regulation of the breath to
master this habit and make respiration subservient to the will.
The Karmayogin
Anyone who has for a long time practised this art of breathregulation or Pranayam can suspend inhalation and exhalation
for many minutes and some not only for minutes but for hours
together without injury to the system or the suspension of bodily
life; for internal respiration and the continuance of the vital
activities within the body still maintain the functions necessary
to life. Even the internal respiration may be stopped and the
vital activities entirely suspended without subjecting the body
to the process of death and disintegration. The body may be
kept intact for days, months and years while all the functions of
breath and vitality are suspended, until the Will in its psychical
sheaths chooses to resume its interrupted communications with
the world of gross matter and recommence physical life at the
precise point at which it was discontinued. And this is possible because Prana, the vital energy, instead of being allowed to
circulate through the system under the necessary conditions of
organic physical activity, can be gathered up into the mind-organ
and from there in its simple undifferentiated form support and
hold together the physical case.
But if respiration is not necessary to the maintenance of
life, it certainly is necessary to the maintenance of activity.
The first condition of Pranayam is the suspension of conscious
physical activity and the perfect stillness of the body, which is
the primary object of the various asans or rigidly set positions
of the body assumed by the Yogin as a necessary preliminary
in the practice of his science. In the first stages of Yoga the
sub-conscious activity of the body due to the life of the cells,
continues; in the later stages when internal respiration and vital
activities are suspended, even this ceases, and the life of the
body becomes like that of the stone or any other inert object. It
is held together and exists by the presence of Prana in its primary
state, the only connection of Will with the physical frame being
the will to subsist physically. This is the first outstanding fact
of Yoga which proves that Prana is the basis of all physical
activity; the partial or complete quiescence of Prana brings with
it the partial or complete quiescence of physical activity, the
resumption of its functions by Prana is inevitably attended by
Isha Upanishad: Part Two
the resumption of physical activity. The second outstanding fact
is the peculiar effect of Pranayam and Yoga on mental activity.
The first condition of Yogic exercises is, as has been said, the
stillness of the body, which implies the suspension of the five
indriyas or potencies of action, grasp, locomotion, utterance,
emission and physical ecstasy. It is a significant fact that the
habit of suspending these indriyas is attended by an extraordinary activity of the five indriyas of knowledge, sight, hearing,
smell, touch and taste, and an immense heightening of mental
power and energy. In its higher stages this increase of power
intensifies into clairvoyance, clairaudience, the power of reading other minds and knowing actions distant in space and time,
conscious telepathy and other psychical powers. The reason for
this development is to be found in the habit of gathering Prana
or vitality into the mind-organ. Ordinarily the psychical life
is overlaid and hampered by the physical life, the activity of
Prana in the physical body. As soon as this activity becomes
even partially quiescent, the gross physical obstruction of Anna
and Prana is rarefied and mind becomes more self-luminous,
shining out through the clouds that concealed it; vital energy
is not only placed mainly at the service of the mind as in the
concentration of the poet and the thinker, but is so much subtilised by the effect of Pranayam that the mind can operate far
more vigorously and rapidly than in ordinary conditions. For
mind operates freely and naturally in subtle matter only and the
subtler the matter, the freer the workings of the mind. At an
intenser stage of Yogic exercise all the vital functions are stilled
and Prana entirely withdrawn from bodily functions into mind
which can then retire into the subtle world and operate with perfect freedom and detachment from physical matter. Here again
we see that just as Prana, differentiated and working physically,
was the basis of all physical activity, so Prana, intermediate and
working psycho-physically, is at the basis of all mental activity,
and Prana, pure and working psychically is at the basis of all
psychical activity.
The third outstanding fact of Yoga is that while in its earlier processes it stimulates mental activity, in its later stages it
The Karmayogin
overpasses mental activity. At first the mind drawn inward from
active reactions to external impacts, is able to perfect its passive
reactions or powers of reception and its internal reactions or
powers of retention and combination. Next it is drawn inward
from external phenomena altogether and becomes aware of the
internal processes and finally succeeds in concentrating entirely
within itself. This is followed by the entire quieting of the subtle
or psychical indriyas or sense-potencies followed by the entire
quiescence of the mind itself. The reception of psychical impacts
and the vibrations of subtle thought-matter are suspended; mind
concentrates on a single thought and finally thought itself is surmounted and the Supra-Intelligence is potent, free and active. It
is at this stage that Yoga develops powers which are so unlimited as to appear like omnipotence. The true Yogin, however,
does not linger in this stage which is still within the confines
of psychical existence, but withdraws the Will beyond SupraIntelligence entirely into itself. The moment the Will passes out
of subtle matter, activity ceases. Will has then three courses
open to it; either to realize itself as the eternal Sakshi or witness
and behold the vision of the Universe as a phenomenon within
itself which it sees but does not enact; or to disappear into the
Sunya Brahman, Supreme Nothingness, the great Void of unconscious mere-existence with which the Parabrahman is veiled;
or to return into the Self and, liberated from even the vision of
phenomena, exist in its own infinity of pure consciousness and
supreme bliss. If we follow Prana through this process of Yogic
liberation, we shall find that Prana ends where activity ceases.
For Prana is a material entity arising out of the aerial state of
subtle matter and as soon as that state is overpassed, Prana is
impossible. Throughout there is this close identification of Prana
with activity. It may well be said, therefore, that Matariswan is
that which arranges actions.
Matariswan is the philosophical expression for Vayu, the
aerial principle. It means that which moves in the mother or
matrix and the word implies the three main characteristics of the
aerial element. It is evolved directly out of ether, the common
matrix, which is therefore its own mother and ultimately the
Isha Upanishad: Part Two
mother of all elements, forces, substances, objects; its predominant characteristic is motion, and this characteristic of motion
operates in the matrix, ether. Moving in ether, developing, combining, it creates the substances out of which sun and nebula and
planet are made; it evolves fire and water and atmosphere, earth,
stone and metal, plant, fish, bird and beast. Moving in ether,
acting and functioning through its energy Prana, it determines
the nature, motions, powers, activities of all those infinite forms
which it has created. By the combinations & operations of this
aerial element the sun is built up, fire is struck forth, clouds are
formed, a molten globe cools and solidifies into earth. By the
energy of the aerial element the sun gives light and heat, fire
burns, clouds give rain, earth revolves. Not only all animate,
but all inanimate existence owes its life and various activity to
Matariswan and its energy Prana.
But it owes not only its life and activity, but the very materials out of which it is made. Here lies the insufficiency of
Shankara’s interpretation. The word apah naturally and usually
signifies “waters”, and it is a law of interpretation not lightly to
be set aside that when the natural and usual meaning of a word
gives a satisfactory or even a possible and not unsuitable sense,
it should be preferred to an artificial and unusual meaning. In
this case “waters” may have two meanings one of which gives
a sense possible and not unsuitable, the other a sense even more
satisfactory than Shankara’s interpretation. By waters may be
indicated the various fluid forms which are evolved by the fluid
element, and, involved in the solid, sustain organic life; for the
word apah is commonly used to indicate the fourth element of
matter. Prana, the vital energy, may be said so to dispose these
“waters” as to originate, sustain and develop all solidities and all
forms of organic life. But this would be a narrow interpretation
out of harmony with the vast sweep and significance of this verse
which sums up the Supreme Entity in its aspects as the stable
substratum of cosmic existence, the mighty sum of cosmic motion and energy and the infinite continent of cosmic energy. It is
better therefore to take apah in the sense of the original ocean of
cosmic matter, a figure which is so common as to have become a
The Karmayogin
commonplace of Hindu thought. In It, in Brahman, Matariswan,
the aerial element took and disposed the infinite supply of causal
matter so as to provide the substance, evolve the forms and
coordinate the activities of this vast and complex Universe.
IX. Spirit and Matter
But Matariswan does not conduct these numberless cosmic operations vast and minute by virtue of its own intrinsic and
unborrowed power. Otherwise we might well ask, If there is
a material substance which provides all the wherewithal necessary for the evolution of this Universe and a material energy
by whose existence all the operations implied in its evolution
can be explained, then the whole Universe can be understood
as a development out of eternal Matter with its two properties
substance and energy, and no second term of existence other
than Matter need be brought in to account for the evolution
of Consciousness. But the Upanishad emphatically negatives the
material origination of things by stating that it is in Brahman, the
Supreme Entity, that Matariswan orders the waters. By this, as
Shankara points out, it is meant that only so long as the Supreme
Self is there, can the activity of Matariswan be conceived as
possible. As ether, the matrix, is the continent and condition of
Matariswan and his works, so is Brahman the continent and
condition of ether and its evolution. Matariswan is born out of
ether and works in ether, but ether is itself only an intermediate
evolution; in reality, Matariswan is born out of Brahman the
Self and works in Brahman the Self.
The materialistic theory of cosmic origins has a great superficial plausibility of its own and it is popular with scientists
because analytical Science knows thoroughly the evolutions of
matter and does not know thoroughly the evolutions of soul
and spirit; it is therefore inevitably led to explain what it knows
imperfectly or not at all by what it does know and understand.
The materialistic tendency is immensely assisted by the universal
interdependence of Spirit, Soul and Matter. Every spiritual and
psychical activity involves a material operation and this Science
Isha Upanishad: Part Two
has clearly seen. It is natural therefore for the Scientist to argue
that the material operation is the cause of the spiritual and
psychical activity, nay, that the material operation is the activity
and spirit and soul do not exist, but are essentially matter. It is
equally true that every material operation involves a spiritual
and psychical activity, but this Science has not yet seen. When
therefore idealistic philosophies argue in precisely the opposite
sense and urge that the spiritual activity is the cause of the
material operation, nay that the activity is the material operation and matter does not exist but is essentially spirit, it is
natural for Science to brush aside the argument as metaphysical,
mystical and irrational. I argue from the firm basis of well-tested
certainties, thinks the Scientist, my opponent from mere ideas
the truth of which cannot be demonstrated by definite evidence
or actual experiment.
All Hindu philosophies, however, not only the Vedantic,
but Sankhya and Buddhism agree in rejecting the materialistic
reading of the Universe and oppose to the well-tested certainties
of Science certainties as well-tested of their own. Hindu thought
has its own analysis of the Universe arrived at by processes and
experiments in which its faith is as assured and unshakeable as
the confidence of the Scientist in his modern methods of analysis
and observation. To a certain extent Hindu philosophy goes
hand in hand with the materialistic. Prakriti or Nature, an original energy manifesting in substance is the origin, the material
and the agent of evolution. This original energy is not Prana, the
vital energy, for Prana is not original but a later evolution, arising
out of the aerial condition of matter and subsequent in time to
the ethereal; there must therefore have been a previous energy
which evolved ether out of causal matter. To this original Matter
Sankhya gives the name of Prakriti, while Vedanta & Buddhism,
admitting the term Prakriti, prefer to call it Maya. But Prakriti
is not in itself sufficient to explain the origin of the universe;
another force is required which will account for the activity of
Prakriti in Pradhana or original substance. This force is Purusha
or Spirit. It is the presence of Purusha and Prakriti together,
says Sankhya, that can alone account for cosmic evolution.
The Karmayogin
Vedanta agrees and emphasizes what Sankhya briefly assumes,
— that Purusha & Prakriti are themselves merely aspects, obverse and reverse sides, of a single Supreme entity or Self of
Things. Buddhism, still more trenchant, does away with the
reality of Purusha and Prakriti altogether and regards Cosmic
Evolution as a cosmic illusion.
The necessity for positing another force than Prakriti arises
from the very nature of Prakriti and its operations. The fundamental characteristic of Prakriti as soon as it manifests is eternal motion, — motion without beginning, without end, without
limit, without cessation or respite. Its cosmic stir is like an
eternally troubled ocean, a ceaseless rush, foam and clamour
of perpetual restlessness, infinite activity. And the rapidity, the
variability, the unimaginably complex coincidence and simultaneousness of different rates and forms of motion in the same material, in the same limits of space and time, are such as to baffle
realization. We can only realize it in sections by picking the web
of Nature to pieces and regarding as separable and self-sufficient
what are really simultaneous and coincident motions. The first
result of this infinite complexity of motion is an infinite mutability. Wherever we turn our eyes, there is something evolving and
developing, something decaying and disintegrating. Nothing at
this moment is precisely what it was the moment before; every
ripple in the sea of Time means a disturbance however small in
the coincident sea of Space, a change however infinitesimal in
the condition of the largest or most apparently stable parts of
Nature as well as of the minutest or most volatile. Causality,
infinite and without beginning or end, cannot cease from its
perpetuity of persistent action, its infinite progression of effects
which are the causes of other effects, causes which are the effects
of other causes; it is an endless chain, moving through Space &
Time, working in Substance, forged by an eternal and indefinable
Energy. And this eternal motion and mutability means inevitably
an infinite multiplicity. Every inch of Space is thronged with an
infinite variety of animate and inanimate existences, countless in
number, multitudinous in kind, myriadly various in motion and
action. An infinite multiplicity of motions make up the world
Isha Upanishad: Part Two
creating endless variety of substance, form, function; an infinite
multiplicity of change is the condition of its activity. Remove this
eternal motion, eternal mutability, eternal multiplicity from the
idea of Prakriti and we arrive at something we cannot recognize,
an inactive energy, an immaterial substance. Without motion,
Time, Space, Causality, as things in themselves, cease to be. We
are face to face with blank void and nothingness — or else, since
this is unimaginable and impossible, we must suppose something which cannot cease to be, an absolute Infinity undivided
by Space or Time, an absolute Immutability unconditioned by
cause and effect, an absolute Stillness unaffected by the illusive
mobilities of Energy, an absolute Spirit ultimately real behind
the phenomenon of substance.
If we do not accept this transcendental reality, we must
suppose that an eternal Prakriti with eternal motion, mutability,
multiplicity as its characteristics is the Alpha & Omega of existence. But a consideration of the Universe does not justify our
resting secure in that hypothesis. In this eternal motion there is
something perpetually stable, in this eternal mutability a sum
and reality which is immutable; in this eternal multiplicity an
initial, persistent and final Unity. Eternal motion in itself would
lead to nothing but eternal chaos and confusion. We know that
the Cosmos is made up of an infinite number of motions simultaneously occupying the same Space and simultaneously existent
in the same substance; but the result is not clash or confusion,
but harmony. In other words, the condition of this unending motion is an eternal stability. Everywhere we see variety of motion
resulting in a harmonious balance, in the orbits of the revolving
planets round the moving sun woven into one solar system we
have a striking instance out of myriads of this law which governs
every object and every organism. There is therefore not only the
mobile Prakriti, but something else which is eternally stable.
Eternal mutability, likewise, can lead to nothing but eternal
unrest and disorder. What is it that imposes an unchanging law
of persistence and orderly development on this mass of infinitely
shifting, unquiet and impermanent parts and combines into one
harmony this confused strife of changing and interchanging
The Karmayogin
phenomena? In its details the universe is restlessly mutable,
momentarily changing, in its broad masses it is more fixed and
permanent, in its sum it is immutable. The class is less mutable
and impermanent than the man, the community than the class,
the race than the community, mankind than the race; and so
it is with all existences. The parts change, the whole persists.
And it is well known that while matter goes through infinite
changes of form, its sum never changes; unincreasing it develops,
undiminishing it disintegrates. But not only is the sum of things
immutable, the laws of their development are immutable; phenomena vary but the law governing them remains the same, and
for this reason that the nature of things is immutable. Whatever
the variety of forms, the thing in itself preserves its characteristics and remains unchanged. Electricity works in various shapes
and in many activities, but it is always electricity preserving
its true characteristics whatever work it may do or whatever
body it may wear and always working and changing under the
fixed laws of its being which cannot change. Electricity again is
only one form and function of the igneous element which takes
many forms, but in all of them preserves its true characteristics
and its own law of work. We see therefore that the parts are
impermanent, the whole permanent; forms of things change, the
reality is immutable. The condition of this unending mutability
and impermanence is an eternal immutability and permanence.
There is therefore not only this mutable Prakriti, but something
else which is eternally immutable.
The apparent multiplicity of the Universe is equally deceptive. For the very condition of this infinite multiplicity, is a
persistent Unity which precedes it and towards which it moves.
There are many substances, but they are all evolutions from
one substance; one seed disposes itself in many forms. There
are many laws governing the workings of that substance in its
evolution but they resolve themselves into one law to which all
existence is subject. As substances and forms develop, there seem
to be many things with many natures, but they go back into one
thing with one nature. There are many forms of electricity, but
all resolve themselves into the one substance electricity; there
Isha Upanishad: Part Two
are many forms of the igneous element, of which electricity is
one, but they all resolve themselves into one igneous element;
there are many elements besides the igneous, but they all resolve
themselves into one causal and universal substance. This is the
bottom fact of the universe; all complexities and varieties resolve themselves into a precedent simplicity, and all simplicities
into an original Unity. There is therefore not only this evermultiplying Prakriti, but something else which is eternally One.
In this mobile, mutable, multitudinous Prakriti, there is then a
persistent element which is stable, immutable and one. We have
arrived again at that One infinitely Immutable, Immobile Sum
and Reality of Things which is Parabrahman.
Materialistic Analysis insists however that the eternal unity,
immutability and immobility supporting and making possible
the eternal multiplicity, mutability and motion are themselves
characteristics of Eternal Matter. They are the two opposing
lines of force whose action and reaction preserve the equibalance of cosmic existence, but the eternal reality in which they
act is not spiritual but material. For material energy working in
material substance is quite enough to explain all the evolutions
of Nature and these in themselves make Eternal Matter. Hindu
thought, however, has always been unable to accept this conclusion because its analysis of cosmic existence has convinced it that
substance and energy are not things in themselves, but merely
phenomena. Substance increases with density until it reaches its
highest expression in solid physical matter; but as it is analysed
and resolved nearer and nearer to its origin, its density becomes
less and less, its tenuity increases, it becomes more and more
unsubstantial, until, on the farther brink of causal matter, it
disappears into something which is not substance. Moreover,
when examined it appears that substance is really another term
for energy; the conditions of density and tenuity which constitute
material substance, correspond with the conditions of motional
intensity and vagueness which constitute material energy. As,
therefore, matter is resolved nearer and nearer to its origins,
energy like substance becomes less and less intense, its vagueness increases until it comes to a standstill or rather dissipates in
The Karmayogin
something which is not energy. The conclusion is irresistible that
substance and energy are merely a single phenomenon with a
double aspect, and that in the origin of things this phenomenon,
to which we may give the name of Matter, does not exist. The
question remains, into what do substance and energy disappear?
out of what were they born? We are confronted again with the
necessity of choosing between the unimaginable impossibility of
blank void and nothingness, for which we have no warrant in
reason or experience, or the One, Immutable, Immobile, Infinite
and Eternal Reality which is Parabrahman. This Supreme Entity
is not matter, we have seen. But it may be argued that it cannot
be certainly called Spirit, since it is so absolute an entity as to be
indefinable except by negatives. Vedanta concedes this caution,
asserting only that Parabrahman is not a negative entity, but an
eternal and positive Reality, defined by negatives simply because
it is not expressible to the finite intellect, and containing in itself
the unity of Spirit and Matter, which is neither material nor
One argument remains open to material Analysis. Granted
Parabrahman as the reality of things, yet phenomenal existence
itself is purely material and there is no need to call in the assistance of any other and different entity. For material energy
in material substance is sufficient to explain all phenomena.
Hindu thought holds however that it is not sufficient to explain
the ultimate phenomena of Consciousness. At the beginning of
material evolution matter is in itself inanimate, consciousness,
to all appearance, non-existent. How and whence, then, did
it appear? By the interaction of the three gunas inherent in
Prakriti, reception, reaction, retention. But the interaction of the
three gunas did not create Consciousness, they only liberated it
from the dense obscuration of gross matter. For if consciousness
were not involved in Matter, it could never be evolved from
it. For if it be evolved from matter as an entirely new birth,
it must be either some already existent material substance in a
new form — say, some kind of gas or electricity, or it must be a
new substance formed by the union of two or more substances,
just as water is formed out of hydrogen and oxygen. No such
Isha Upanishad: Part Two
gas or electricity has been discovered, no such new substance
exists. Indeed the evolution of a mighty, reasoning, aspiring,
conquering, irrepressible Consciousness, capable of something
like omnipotence and omniscience, out of mere material gases
and chemical substance is a paradox so hardy, so colossally
and impossibly audacious that mankind has rightly refused to
accept it even when advanced with the prestige of Science and
her triumphant analysis and the almost irresistible authority of
her ablest exponents to support the absurdity. Christian theology
was inconsistent enough when it degraded man to the dust as
a worm and clod, yet declared him capable of divinity by the
easy process of belief in an irrational dogma; but the materialistic paradox, which lodges no hidden angel in the flesh, is
even more startling, more naked, more inexorably irrational.
Man, says materialistic Science, is an utterly insignificant unit
in the universe; the infinitesimal creature of a day, he lives his
short span of life and is then decomposed into the gases out of
which he was made. He derives his mind, body and moral nature
from his brother the chimpanzee and his father the gorilla. In
his organism he is merely a mass of animalculae which belong
individually to the lowest stage of animal life; but by combining
into a republic with the cells of the brain as a sort of despotic
senate or council, these undeveloped forms of life have been able
to master the world. What has not this republic of animalculae,
this Rome of protoplasms, been able to effect? It has analysed
the elements; it has weighed the suns and measured the orbits of
the stars; it has written the dramas of Shakespeare, the epics of
Valmekie and Homer and Vyasa, the philosophies of Kant and
Shankara; it has harnessed the forces of Nature to do its bidding;
it has understood existence and grasped the conception of infinity. There is something fascinatingly romantic and interesting in
the conception and it is not surprising that the human intellect
should have been captured for a while by its cheerful audacity.
But how long can unreason prevail? Even if we regard man as
a limited being and take what the race has done for the utmost
measure of what the individual can do, the disproportion between the results achieved and the means supplied by this theory
The Karmayogin
is too great to be overlooked. It was inevitable that the religions
formerly crushed down and almost smothered by the discoveries
of Science, — even those creeds most philosophically insufficient
and crude, — should be raising their heads and showing an unexpected vitality. Science prevailed for a time over religion by
exposing the irrationalities and prejudices which had overgrown
and incrusted spiritual truth. But when it sought to replace them
by a more astounding irrationality than any religion had been
guilty of and began to contract its own hard crust of dogmas and
prejudices, it exposed itself to an inevitable reaction. Mankind
for a time believed because it was incredible at the bidding of
theologians who ruled reason out of court; the experiment is not
likely to be repeated for long on the authority of scientists who
profess to make reason their judge.
If it be still contended that, however paradoxical, consciousness is the result of impressions and vibrations in the brain, or
that consciousness is merely a material energy manifested at a
particular intensity of ethereal vibration, like light or sound, the
answer is that consciousness operates more powerfully when
the brain is quiescent and unimpressed from without and survives cellular decomposition, and that when energy is quiescent
and ether dissolved into its origin, consciousness abides. To the
Hindu mind this is an insuperable obstacle to the acceptance of
the material origin of consciousness. From its long acquaintance
with Yoga and the results of Yoga, it has learned that conscious
Will in the human body can not only override the laws of gross
physical matter and come appreciably nearer, within its sphere,
to omnipotence and omniscience, but that this conscious Will
can impose absolute quietude on and detach itself from the animalcule republic which is erroneously supposed to originate and
contain it and that it does, as a habitual law of Nature, survive
the disintegration of the body. These two facts are fatal to the
materialistic theory and, so long as the practice of Yoga subsists
in India, the Hindu mind will never accept materialism. For
they show that, although undeniably consciousness is evolved
out of gross matter, it can only be because it was involved into
gross matter by a previous downward evolution; it is not being
Isha Upanishad: Part Two
created, it is being merely liberated from its prison. Neither can
consciousness be taken as a function of subtle matter; for just
as it can exist apart from and survives the disintegration of
its gross body, so also it can exist apart from and survives the
disintegration of its subtle body. Before subtle matter evolves,
consciousness preexists in causal matter; and after subtle matter dissolves, consciousness survives in causal matter. And since
matter at the stage of causality neither functions, nor evolves,
consciousness is not a function or evolution of causal matter,
but other and different from it. It is clear therefore that from the
first appearance of matter, consciousness operates coevally with
it, but is not dependent on it for its origin.
Original consciousness, as distinct from Matter, is termed Spirit.
Spirit must never be confused with the apparent manifestations
of it, which are merely the action and reaction of Matter and
Spirit on each other. The characteristics of true Spirit can be
determined by distinguishing what is essential, characteristic and
permanent in consciousness throughout all its stages from what
is merely condition, form or function of consciousness affected
by the medium in which it is working. There are three such
characteristics which appear rudimentarily the moment consciousness itself appears and seem more and more pronounced as
liberated Spirit develops to its highest self-expression. The first
of the trio is the impulse of existence, the will to preserve self, to
survive and be, not merely temporarily but unendingly. Showing
itself at first physically in the instinct of self-preservation and
the instinct of self-reproduction, it develops psychically in the
desire to outlast death and become “immortal” by whatever
way, by a book, a song, a picture, a statue, a discovery, an
invention, an immortal act or remembered career no less than by
psychical persistence of personality after the death of the body,
and it culminates spiritually in the Will to surmount both death
and life and persist eternally and transcendentally. The second
characteristic of consciousness is the capacity of knowledge or
The Karmayogin
awareness, the Will to know. Showing itself at first physically in
sensation and response to external objects, it develops psychically in personality with memory, its basis, and understanding,
reason and intuition, its superstructure, and culminates spiritually in self-knowledge and the awareness of one’s own eternal
and unabridged reality. The third characteristic of consciousness
is the emotion of pleasure in existence, primarily in one’s own,
sympathetically in all existence, the Will to enjoy. This is the
most powerful and fundamental of emotions, — so powerful
as to persistently outlast all the pain and struggle which the
hampered existence of Spirit in Matter brings to the personality.
Showing itself physically at first in mere sense-pleasure and the
clinging to life, it develops psychically in the emotions of love
and joy, and culminates spiritually in the delight of our psychical personality in contact with or entering into the impersonal
existence of our real and infinite Self. These three characteristics
constitute the conception of Spirit, which by throwing its willto-be, its power of awareness and its delight in existence into the
medium of Matter sets evolution going. This is what Sankhya
philosophy means when it says that Purusha imparts activity
to Prakriti by its mere presence or propinquity without thereby
becoming itself active. Spirit remains what it essentially is, pure
existence, consciousness and delight; it is Prakriti that vibrating
to the touch of this conscious delight in existence, begins to act,
to move, change and evolve. The limitations of consciousness,
the phenomena of consciousness are merely phenomenal results
of the vibrations of Prakriti in Consciousness and not changes
in Spirit itself. Purusha is the eternally immutable, immobile and
singly real condition of Universal Evolution; Prakriti in action
is its eternal motion, mutability, multiplicity.
Sankhya does not go beyond this conclusion which it finds
sufficient for its purposes; it considers Purusha and Prakriti to be
both ultimate eternal entities in the Supreme Reality and their
propinquity a satisfactory explanation of the Universe. Vedic
philosophy, going deeper, was driven both by philosophical reasoning and the ultimate experience of Yoga to the conception
of the one Supreme Entity transcending the distinction between
Isha Upanishad: Part Two
Spirit and Matter, Purusha and Prakriti, which are merely its
noumenal self-expressions. Nor could Vedanta be satisfied with
mere propinquity as a sufficient explanation of the manner in
which immutability, stability and unity continually interpenetrate, surround and govern the infinite motion, mutability and
multiplicity of Matter, still less of the manner in which Purusha
identifies itself with the merely phenomenal changes of consciousness. But if Spirit informs, conditions and governs Matter,
just as energy informs, conditions and governs substance, it
would be possible for it to impress its own nature on the motions
of Prakriti at every point of its evolutions without itself moving
and acting. And if Spirit and Matter are not entirely different
and separate entities but various expressions of a single supreme
Ens, Matter a noumenon of apparent self phenomenally evolving
as substance and energy, Spirit, a sense of Its real self supporting and therefore pervading and conditioning phenomena, it is
then not only possible but inevitable that Spirit should be so
constantly and closely aware of the perpetual activity of Matter
as to attribute that activity to itself. In this interpretation of the
Universe Vedanta consummated its analysis.
Time, Space, Condition reposing in the sense of actual Infinity and Immutability, — this is Prakriti, Origin-of-Matter working in Spirit; and all philosophic analysis of existence must
inevitably culminate in this noumenon; for without it the Universe as it is, cannot be conceived; it is the very condition of
thought and knowledge; it is the ultimate fact of cosmic existence. The triune noumenon of Time, Space, Condition or, in one
word, Prakriti, immediately generates the noumenon of motion
characterized by change and relation of parts and we have at
once motion, mutability, multiplicity operating in the Infinite
and Immutable. The triune noumenon of motion, mutability,
multiplicity or, in one word, Energy generates the noumenon
of substance moving, changing, relatively shifting in the Infinity
and Immutability of Spirit. The noumenon of energy-substance
constitutes Pradhana, original matter, and nothing farther is
needed for the evolution of the cosmos. Prakriti with its evolution Pradhana is the material cause of the Universe; the presence
The Karmayogin
of Spirit containing, supporting and pervading Prakriti and its
evolutions is the efficient cause of the Universe.
Noumenon leads naturally to phenomenon. Consciousness
and Existence in the Eternal Self being one, every noumenon of
Consciousness must translate itself into an Existence of which
the Consciousness is aware. The conception of Time, Space,
Condition creates the appearance of Time, Space, Condition by
that fundamental power of Consciousness which shows itself
physically as formation, psychically as imagination and spiritually as Avidya, the power of conceiving what is Not-Self. The
conception of motion creates the appearance of energy at work.
The conception of motion-intensity as substance creates the appearance of matter worked upon. All Matter is phenomenal; all
evolution the result of Avidya. Spirit is not phenomenal, but owing to its continual immanency in matter, attributes phenomenal
existence to itself, so creating the phenomenon of soul or spirit
working in matter. Thus Cosmos originates.
It will be seen that in this explanation of the Universe Spirit
is taken as nearer to the Supreme Reality of things than Matter;
it is not absolutely the real Self of things, but it is the noumenon
or sense of the real Self persisting throughout all the obscurations of Avidya. This view is triply necessitated by the truths of
elemental, psychical & spiritual evolution. When we consider
the relations of Spirit to elemental matter, we see that as the
obscuration of Matter thickens, Spirit becomes more and more
concealed until, in gross inanimate matter, it is utterly covered
in; but as the obscuration of Matter lessens, Spirit is more and
more liberated until in the origin of things Matter seems a mere
appearance in the reality of Spirit. It is therefore through Spirit
and not through Matter that we are likely to get nearest to the
Supreme Reality. So too, when we study our psychical evolution
and follow Consciousness in its progressive liberation until it
becomes Will in causal matter, we find it characterized in this last
stage by the Will to be, the Will to know, the Will to enjoy; and
when we get behind will and matter to our pure unconditioned
Self, we still envisage Consciousness as pure existence, awareness
and bliss. But our pure unconditioned Self is, we have seen, the
Isha Upanishad: Part Two
Reality of Things unaffected by Prakriti or its phenomena. We
may therefore safely conclude that so far as the Supreme Reality
can be positively envisaged by us in its purity, it is envisaged
as existence, awareness, bliss, — in terms of Spirit and not of
Matter. Lastly, when we analyse the evolution of Purusha in its
three States, we find that it consists in the reflection of Prakriti as
if by the Spirit. Spirit follows Prakriti through her three stages of
material evolution, informing and sustaining them and mirrors
their changes in itself as the changes of the sky may be mirrored
in a clear and motionless pool; but the changes of the sky are
not changes in the water. Purusha is immutable, immobile and
One, just as the Supreme Reality is immutable, immobile and
One. Purusha or Spirit is therefore the noumenon of the true
Self, Prakriti the noumenon of not-Self or apparent Self. It is in
this true Self of Parabrahman that the evolutions of apparent
Self take place. In It Matariswan ordereth the waters.
Long and difficult to follow as has been this account of the
Nature of Things according to Vedic philosophy, it was necessary so that we might understand minutely and comprehensively
the meaning of these two verses, which in the second chapter
of this book we could only adumbrate. The verses describe
Parabrahman in Its truth with respect to the Cosmos, not in
the absolute reality which is Its truth in Itself, but at the same
time they indicate that it is the absolute and real Self of things
which manifests in the Cosmos and not any Other, for there
is no Other. It is anejad Ekam, the One who moveth not. The
root ejri, as Shankara points out, means to shake or vibrate,
and the reference is obviously to those vibrations of Prakriti on
the tranquil surface of Self which are the beginning and cause of
matter and its evolutions. But the Self does not vibrate and is not
affected by the vibrations of Prakriti, even when It is supporting
the cosmos and seems to be moving in it. Throughout it remains
the One and is not broken up into multiplicity; even when by its
immanence in many forms it seems to be many. These opening
The Karmayogin
words of the first verse identify the One Immutable Immobile
Infinity called Self or Spirit in the Cosmos with the Supreme
Entity, Parabrahman.
This Supreme Entity which, as Self or Spirit, is immobile
and one, is yet, without moving, swifter than thought. Swiftness
implies motion; but the motion of Spirit in Cosmos is the illusory
motion we see in the landscape as it whirls swiftly past the quiet
watcher in the railway-carriage. The individual Self in Man is
the watcher in the train, the train is Prakriti, the landscape the
Universal Self in the Cosmos. The watcher is not moving, the
landscape is not moving; it is the train which is moving and
carries the sitter with it. In this second phrase of the verse the
Parabrahman is identified with the Supreme Will in the Cosmos which without lifting a finger or stirring a foot creates and
encompasses the Universe. This Supreme Will is simply Self or
Spirit envisaging itself as the immanent Cause and Director of
cosmical evolution in matter. The Will does not move but causes
and conditions the infinitely complex cosmic motions; the Will
does not act, but causes and determines actions; the Will does not
divide or multiply itself, but plays with the multiplicity of cosmic
forms and energies and impresses or mirrors itself in each. Being
essentially the Self, it is, like the Self, One and Immobile, but as
seen in the moving Cosmos, pervading, informing and governing
it, It is, even in its motionlessness, swifter than thought.
The Gods could not reach It going in front. In the terminology of the Upanishads the Gods are the Potencies of the
Universe which govern the Mind and the Senses in the microcosm Man and the Elements and their manifestations in the
macrocosm Universe. Brahman, the One, precedes all these multiple potencies. It existed before they came into being and is
therefore beyond their grasp. The rapid and stupendous effects
of Will, omnipotent and omniscient, are such that the Mind,
Sight, Hearing, all the senses together cannot comprehend their
origination; limited and finite, they cannot grasp that which
transcends limit. To the finite intelligence reasoning within prescribed limits it appears that there is no Will in action; all that
happens and becomes is the inevitable working of material cause
Isha Upanishad: Part Two
and effect, or of the Elements combining and working on each
other. But Will is the cause of Causation and the disposer of
Effect; Will preceded and dictated the workings of the Elements
and arranged their combinations beforehand. This is He that
from years sempiternal hath ordered perfectly all things. But the
mind and senses cannot come near to and apprehend the nature
of the Will or realize the how of its workings, because the mind
and the senses can only understand what is done through their
instrumentality or within the elemental medium to which they
are limited and confined. They can analyse the physical forces of
Nature and formulate the laws under which they work; they can
dissect thought and sentiment and classify the mental functions
and the laws of reasoning. But Brahman, the Will, they cannot
reach and analyse; for He does not work through them, nor
does He act in phenomena. He has arranged the motions of
Prakriti beforehand, from years sempiternal; He has mapped
out the law of those motions before ever they began to stir; and
He now abides concealed in them, not acting but simply by His
presence necessitating that the Law shall be observed and His
dispositions followed. Will creates effects, outside Time, Space
and Condition in a way the Mind cannot comprehend, by Iccha
or Wish, in other words, by Itself. Will by Will necessitates phenomena in Itself, atmanyatmana. But when Prakriti translates
Will into phenomena in the terms of Time, Space, Causality,
she does it under limitations and by limited instruments. The
preordainment was immediate, unhindered and perfect, but the
carrying out seems to be slow, imperfect and the result of ceaseless effort and struggle, a web of failures, incomplete realizations
and transient successes, a maze of forces acting and reacting on
each other, helping, hindering and repulsing and always with a
partial and mechanical or only half-intelligent action. Somehow
a result is worked out, progress is made, but nowhere is there any
finality or completeness, nowhere the repose of consummation.
This incompleteness is an illusion created by the nature of finite
Consciousness. The Mind and the Senses, through whom we
become aware of the workings of the Universe, are themselves
limited and imperfect; functioning only under limits and with
The Karmayogin
effort they cannot envisage the work accomplished except in
parts and with a restricted, disturbed and broken vision. To see
life steadily and see it whole is only permitted to a Perfect and
Infinite Consciousness standing outside Time, Space and Conditions. To such a divine Vision the working out of preordainment
may present itself as a perfect, immediate and unhindered consummation. God said, “Let there be Light” and, straightway,
there was Light; and when the Light came into being, God saw
that it was good. But to the imperfect finite consciousness, Light
seems in its inception to have come into being by a slow material
evolution completed by a fortuitous shock of forces; in its operation to be lavished with a prodigal wastefulness since only a
small part is used for the purposes of life; in its presentation to be
conveyed to a blinking and limited vision, hampered by obstacles
and chequered with darkness. Limitation, imperfection, progression and retrogression are inseparable from phenomenal work,
phenomenal intelligence, phenomenal pleasure and satisfaction.
To Brahman the Will who measures all Time in a moment, covers
all Space with one stride, embraces the whole chain of causation
in one glance, there is no limitation, imperfection, progression
or retrogression. He looks upon his work as a whole and sees
that it is good. But the Gods cannot reach to His completeness,
even though they toil after it; for ever He outruns their pursuit,
moving far in front.
Brahman, standing still, overtakes and passes the others as
they run. While the Mind and Senses pressing onward through
Time, look before and after and see sections of the past and dim
apparitions of the future from the standpoint of their moment
in the present, the Will from its position beyond the beginning
of the past speeds beyond them into the future and to the end
of things. It has in that moment apprehended, decided and accomplished in Itself all that is to be and leaves the mind and
senses to toil after It and work out the preordained ideas and
forms left impressed on the mould of that future which to It
already exists. It does this standing still, because to the Will
Past, Present and Future are but one moment and It lives in all
of them simultaneously; they do not contain Brahman but are
Isha Upanishad: Part Two
contained in Him. The Mind and senses hasten through Space,
measuring the distance between star and star; but the Will passes
them, traverses Space from one end to the other, knows it as
a Whole and creates in Itself all its forms present, past and
future; it leaves the Mind and senses to gather slowly, toilfully
and by parts the single comprehensive knowledge It acquired
without any process and to experience under the law of Time
the immediately complete Universe It has perfected without any
labour. It does this also standing still, for to Brahman here and
there do not exist; all is here, since He is not in Space, but Space
is in Him. While the Mind and senses run in the winding &
twisted line of causation, the Will from the beginning of the
chain passes them and has in a moment formed and surveyed
it to its very end; It leaves them to count out the chain link by
link by the imperfect aid of reason, piecing what is past to what
is to come, and to trace out by the slow and endless process of
work generating work and life generating life the complete and
single Evolution which is already a predestined and therefore an
accomplished fact. This too It does standing still; for to Brahman
there is no succession of cause and effect, since cause and effect
exist simultaneously in the Will; cause does not precede Him
nor effect follow, but are both embraced in the single and mere
existence of Himself as Will.
In It Matariswan ordereth the waters. We have here Brahman in a third relation to Cosmos. Brahman is the stable and
immutable Unity which is immanent in the Cosmos as its real
self of existence, awareness and bliss and which supports all
phenomenal objects and forces as their omnipresent substratum
of reality. Secondly, Brahman, this immobile Unity, is also, as
Will, that which stands still and is yet swifter than mind and the
potencies of mind; for Will, the Ordainer, Disposer and Cause,
traverses all Time, Space and Causation, without motion, by the
mere fact of being. Lastly, Brahman, this Self and Omnipresent
Lord of things, is also that which contains all evolution and
determines every object and force evolved by Prana out of original matter. Brahman is Vaisvanor, the Waking Self, in whom
is contained and by whom exists all this evolution of physical
The Karmayogin
world; Brahman is Taijasa, the Dream Self, in whom is contained
and by whom exists all the psychical evolution from which the
physical draws its material; Brahman is Prajna, the Sleep Self, in
whom all evolution psychical & physical is for ever self-existent
and preordained; Brahman is the Turiya Atman in whom and
by whom Prajna-Taijasa-Vaisvanor are. He pervades the Cosmos and contains the Cosmos, as ether pervades the earth and
contains the earth, and not only the Cosmos as a whole but
every particular object and force in the Cosmos. This tree is
pervaded and surrounded by the Divine Presence, — not, be it
clearly understood, by a part of It but by Brahman one and
indivisible. The presence of God is as complete in one small
flower as in the whole measureless Universe. So also the Spirit in
man is not a fragment of Deity, but the Eternal Himself in His
imminuable majesty. The Self in me is not merely a brother to the
Self in you or of one kind with it but is completely and utterly
yourself; for there is no you or I, but One Eternal Immutable
in many names and forms, One Reality in many transient and
perishable frames.
It moves, It moveth not; It is far, the same It is near; It is within
all this, the same It is outside all.
This second verse only brings out more emphatically what
is implied in the first or presents the same truth from a slightly
different standpoint. Brahman moves or vibrates, and Brahman
does not move or vibrate. As the One Immutable and Immobile,
He does not move, but He moves as mobile and multiple Prakriti.
When it is said that Brahman is One and Unmoving, it is not
meant that the mobile and multiple element in the Universe
is other than Brahman; the Gods who cannot reach Brahman,
whom He precedes and outstrips, are yet appearances of Himself; Matariswan and the Waters, whom He contains, are also
of His substance. Purusha alone is not Brahman, Prakriti also
is Brahman; for He is not only the efficient cause of His Cosmos, but its material Cause as well. It is true that the motion
Isha Upanishad: Part Two
and multiplicity of Prakriti are phenomenal and superficial, the
stability and immutability of Purusha fundamental and real;
but the phenomenal has a truth and existence of its own and
is not utterly unreal. To take the suggestive human parallel,
Shakespeare in himself is one and immutable, in his creations
he is mutable and many; the personages of his dramas and their
words and actions are not Shakespeare in the ultimate truth of
himself, yet they are not other than Shakespeare; for they live
in him, by him and are of his substance. It is easy to say they
are unreal, but they have a reality of their own; they are true
psychical images and live as phenomena in the consciousness of
Shakespeare though not as separate and independent entities.
So also the multiple Cosmos has a true phenomenal existence
and reality in the Brahman, though no separate existence as
independent entities. The tree and the river are not real as tree
and river, but they are real as images, eidolons of the Brahman.
In Himself He is calm, quiescent and unmoved, in them He
moves and energises.
It is far and It is at the same time near. Physically near
and far; the Sun and the distant constellations and Orion and
Aldebaran and Lyra and whatever utmost star glitters on the
outermost mesh of this network of suns and systems, all that
is Brahman; and equally this earth which is our dwelling-place,
and this country which is our mother and nurse, and this village
or city in which we live and do business, and this house which
shelters us, and these trees and tanks which were part of our
childhood, and the faces we familiarly know and the voices we
daily hear, all in which we habitually live and move, all this
is Brahman. Emotionally & mentally near and far; for our love
and our hatred, and what we love and hate, things forgotten and
things remembered, things we cherish until death and things
we put from us with loathing, friend and enemy, injurer and
injured, our work and the daily web of our fears and hopes and
longings, this is Brahman; and that which is so far from us that
it cannot stir a single emotion or create a ripple of sensation in
the mind, whether because it is remote in the distance of Time
or hidden in the distance of Space or lost to the blindness of
The Karmayogin
indifference, that too is Brahman. Intellectually near and far;
for the unknown and the little known, that which is too vast
or too small for us to perceive, or which our most powerful
instruments cannot bring near to us or our keenest reasonings
analyse or our widest comprehension embrace, that is Brahman;
all we daily perceive and note, the myriad forms that Science
analyses, the delight of the eye and ear and taste and smell and
touch, this is Brahman; and the subjective world in ourselves
which is nearest to us of all, thought and memory and sensation and feeling, volitions and aspirations and desires, these
too are Brahman. Spiritually near and far; for the Omniscient
and Omnipotent Cause and Ruler who creates universes with
the indrawing of its breath and destroys universes with its outthrowing, beside whom we feel ourselves to be too vile and
weak and feeble to partake even infinitesimally of His divine
nature, that is Brahman; the ineffable and unimaginable Spirit
whom our senses cannot perceive, nor our minds comprehend,
nor our reason touch, that is Brahman; and our own Self who
eternally enthroned in the cavern-heart of our being, smiles at
our pleasures and pains, mighty in our strength, as mighty in
our weakness, pure in our virtues, unstained by our sins, no less
omniscient and omnipotent than Isha, no less calm, immutable
and ineffable than the Supreme Being, — this our Self too is
Brahman. The Karmayogin who has realised it, must hold all
existence divine, all life a sacrament, all thought and action a
self-dedication to the Eternal.
It is within all this, It too is without all. Brahman is within
the whole Universe; every object however inanimate, every form
of life however vile, is brim-full with the presence of God. The
heathen who worships stocks and stones has come nearer to
the truth of things, than the enlightened professor of “rational”
religion, who declares God to be omnipresent and yet in the
next breath pronounces the objects in which He is present to be
void of anything that can command religious reverence. There
is no error in “idolatry”; the error is in the mind of the idolater
who worships the stone as stone and the stock as stock, thinking
that is God, and forgets or does not realise that it is the Divine
Isha Upanishad: Part Two
Presence in them which is alone worship-worthy. The stock or
the stone is not God, for it is only an eidolon, a symbol of His
presence; but the worship of it as a symbol is not superstitious
or degrading; it is true and ennobling. Every ceremony which
reminds us of the presence of the Eternal in the transient, is,
if performed with a religious mind, a spiritual help and assists
in the purification of consciousness from the obscuration of
the senses. To the ordinary intelligence, however, the idea of
Brahman’s omnipresence, if pushed home, becomes a stumblingblock. How can that which is inert, senseless and helpless be full
of that which is divine and almighty? Is it not a sacrilege to
see Him in what is vile and repulsive? Is it not a blasphemy to
envisage Him in the vicious and the criminal? Hence the popular
Manicheanism which pervades every religion; hence the persistent idea of a twofold creative power, God and devil, Ormuzd
and Ahriman, Allah and Iblis, the one responsible for all that
is good, the other for all that is evil. This kind of spiritual and
intellectual weakness loves to see God in everything good and
pleasant and beautiful, but ignores Him in what is evil, ugly or
displeasing. But it is an imperfect religion which thus yields to the
domination of the mind and senses and allows them to determine
what is or is not God. Good is a mask and evil is a mask; both
are eidola, valid for the purposes of life in phenomena, but when
we seek that which is beyond phenomena, we must resolutely
remove the mask and see only the face of God behind it. To the
Karmayogin there should be nothing common or unclean. There
is nothing from which he has the right to shrink; there is none
whom he can dare to loathe. For God is within us all; as the
Self pure, calm and eternal, and as the Antaryamin or Watcher
within, the Knower with all thought, action and existence for
His field of observation, the Will behind every movement, every
emotion, every deed, the Enjoyer whose presence makes the pain
and pleasure of the world. Mind, Life and all our subjective
consciousness and the elements of our personal existence and
activity, depend on His presence for the motive-force of their
existence. And He is not only within us, but within all that is.
What we value within ourselves, we must not belittle in others;
The Karmayogin
what we cherish within ourselves, we must not hurt in others;
what we love in ourselves, we must not hate in others. For
that which is within us, is the Divine Presence, and that which
is in others, is the same Divine Presence. To remember this is
worth all the moral teachings and ethical doctrines in the world.
Vedanta has been declared by those who have not chosen to
understand it, a non-moral or even immoral philosophy. But the
central truth of Vedanta enfolds in a single phrase all the highest
ethics of the world. Courage, magnanimity, purity, justice, charity, mercy, beneficence, loving kindness, forgiveness, tolerance,
all the highest demands that the most exalted ethical teacher
can make on humanity are contained in that single doctrine;
and find in it their one adequate philosophical justification and
sole natural basis.
That is not only within all this, It is also outside all. We
have already seen that Brahman is outside all in the sense of
containing the Universe and not only pervading but surrounding
every object with His presence. He is also outside in the sense
that He is apart from it and other than it. He is not confined
in Time, Space and Condition, but is quite above and outside
Time, Space and Condition: Cosmos is within Him only as the
shadow of a cloud is in the water; He is in Cosmos only as the
water is in the shadow and causes and contains the shadow;
but He is not the Cosmos in His nature or in His substance
any more than the water is in nature or substance the shadow.
The Cosmos exists in Him phenomenally and as a transient appearance, just as the shadow exists phenomenally in the water
and after a time passes away. But there is this difference that
the appearance in the water is the shadow of something else
cast from outside, but the Cosmos is a shadow or eidolon of
Himself created by Brahman in His own being. The materialistic Pantheism so natural to the sense-dominated intelligence
of the West, is not Vedanta. God is not in nature or substance
His Universe; but the Universe is He phenomenally and as a
manifestation. Spirit-Matter is Brahman, but Brahman is not
Spirit-Matter. This distinction must be carefully kept in mind
or the doctrine of entire identity between Brahman and the Self
Isha Upanishad: Part Two
of Things, may lead to disastrously false conclusions. The truth
that Brahman is in all this, must be carefully balanced by the
truth that Brahman is outside it all.
Yet to the Karmayogin the negative side of this dual truth
is only necessary as a safeguard against error and confusion; it
is the positive side which must be his inspiration. In its light
the whole world becomes a holy place and all cause of fear or
grief or hatred disappear, all reason for selfishness, grasping,
greed and lust are eliminated, all excuses for ignoble desire or
ignoble action are taken away. In their stead he receives the
mightiest stimulus to self-purification and self-knowledge, which
will lead him to the liberation of the divine in himself, to that
subdual of the bodily and vital impulses which disciplines the
body into the triune strength of purity, abstemiousness and quietude; to courage, magnanimity, justice, truth, the four elements
of strength; and mercy, charity, love, beneficence, the four elements of sweetness, making that harmony of perfect sweetness
& strength which is perfect character, to a mind, pure of passion
and disturbance and prepared against the delusions of sense and
the limitations of intellect, such a mind as is alone capable of
self-knowledge. In this disciplined body, a perfect heart and a
pure mind he will have erected a fitting temple for the Eternal
within him in which he can offer the worship of works to the
Lord and of selflessness to the Self. For by that worship he will
become himself the Lord and find release from phenomenal life
into the undisturbed tranquillity of the Spirit. The dictum, Theos
ouk estin alla gignetai, God is not but is becoming, has been used
to express the imperfect evolution of the cosmos but is better
applied to the present spiritual progress of humanity. In the race
the progress is still rudimentary, but each man has that within
him which is empowered to fulfil his evolution and even in this
life become no longer an animal, or a mind, a heart, an intellect,
but the supreme and highest of all things — Himself.
Book III.
Chapter I.
“But he who sees all creatures in his very Self and the Self in
all creatures, thereafter shrinketh not away in loathing. He who
discerneth, in whom all creatures have become Himself, how
shall he be deluded, whence shall he have sorrow in whose eyes
all are one?”
In these two stanzas the Upanishad formulates the ethical
ideal of the Karmayogin. It has set forth as its interpretation of
life the universality of the Brahman as the sole reality and true
self of things; all things exist only in Him and He abides in all
as the Self. Every creature is His eidolon or manifestation and
every body His temple and dwelling-place. From Him all things
began, in Him they develop and mature themselves, to Him
they must in their nature strive to return. The mutual relations
of all beings to each other may be summed up in the single
phrase, “One Self in all creatures, all creatures in one Self”; for
He is both within all and contains all. But this Self exists in
each creature not partially or fragmentarily but in Its indivisible
completeness. Therefore the Self in one creature is precisely the
same as the Self in another, not merely kin by origin as in the
Christian theology, not merely of the same kind and nature as
in the Sankhya teaching, but absolutely identical. The sense of
personal separation in space and substance and difference in
nature has been illusorily brought about by the play of Prakriti,
the noumenon of false self, on the one eternal Reality, creating
an illusion of multiplicity and mutability. Self identifies itself
with the phenomena of the evolved universe; habitually feeling
the play of the three gunas, the principles of material reception,
reaction and retention, on the body, the vital impulses, the mind,
the intellect, the supra-intelligence it mistakes the continuity of
conscious impressions for the real self, forgetting that these are
merely aspects of consciousness in relation to matter and not
the true and eternal reality of consciousness. But the end of
Isha Upanishad: Part Two
evolution is to liberate the permanent from the impermanent,
the spiritual from the material, the Self from its bondage to
the three gunas and the false conceptions which that bondage
creates. This liberation or release must therefore be the final
aim of religion and ethics, otherwise religion and ethics will be
out of harmony with the truth of things and therefore false or
imperfect. Religion and ethics must train the individual self in
a man to discover its universality, to see himself in all creatures
and all creatures in himself, and the ideal or ethically perfect
man is the one who has attained to this vision and observes
it habitually in his thoughts and actions as the one law of his
In order to realize this vision, it has been found by experience that a man must attain freedom from the lower impulses
which identify the body and the vital impulses with self; he
must practise cleanliness and purity in mind, body and speech,
— abstinence from gross gratifications and freedom from the
domination of passions and desires; indifference to cold, heat,
hunger, thirst, fatigue and other affections from external influences. In other words he must be completely master of his
own body. The Christian virtue of purity, the Pagan virtue of
endurance, lie therefore at the very root of Vedantic morality.
To see oneself in others is impossible without completely
identifying oneself with others; a perfect sympathy is essential
and perfect sympathy brings with it perfect love, perfect charity
and forgiveness, perfect pity for sin and suffering, perfect tolerance, a universal benevolence with its counterpart in action
universal beneficence. The Jivanmukta, the Rishi, the sage must
be, by their very nature, sarvabhutahitarata; men who make it
their business and pleasure to do good to all creatures, not only
all men, but all creatures, — the widest possible ideal of universal
charity and beneficence. To do as one would be done by, to love
your enemies and those who hate you, to return good for evil are
the first ethical inferences from the Vedantic teaching; they were
fully expressed in their highest and noblest form by Buddhism
five hundred years before they received a passionately emotional
and lyrical phrasing in Judaea and were put widely into practice
The Karmayogin
in India more than two thousand years before Christian Europe
took even slightly to heart what it had so long been professing
with its lips. And not only perfect love and beneficence, but
perfect justice with its necessary counterpart in action, honest
dealing and faithful discharge of duty are the natural outcome
of the Vedantic teaching. For if we see ourself in others, we
shall not only be willing but delighted to yield them all that
is due to them and must shrink from wronging or doing hurt
to them as naturally as we would shrink from doing hurt to
ourselves. The debts we owe to parents, family, friends, the caste,
the community, the nation we shall discharge not as an irksome
obligation, but as a personal pleasure. The Christian virtue of
charity, the Pagan virtue of justice are the very sap and life of
Vedantic morality.
Seeing the Self in all creatures, implies seeing the Lord everywhere. The ideal man of Vedanta will accept pain as readily
as pleasure, hatred, wrong, insult and injustice as composedly as
love, honour and kindness, death as courageously as life. For in
all things he will see the mighty Will which governs the Universe
and which wills not only his own good and pleasure and success,
but the good and pleasure and success of others equally with his
own; which decrees that his own good and the good of others
shall be worked out not only by his victories and joys, but by his
defeats and sufferings. He will not be terrified by the menace of
misfortune or the blows dealt him by man or nature, nor even
by his own sins and failures, but walk straight forward in the
implicit faith that the Supreme Will is guiding his steps aright
and that even his stumblings are necessary in order to reach the
goal. If his Yoga is perfect, his faith and resignation will also
be perfectly calm and strong; for he will then fully realize that
the Supreme Will is his own Will. Whatever happens to me, it
is I that am its cause and true doer and not my friend or enemy
who is merely the agent of my own Karma. But the faith and
resignation of the Karmayogin will not be a passive and weak
submission. If he sees God in his sufferings and overthrow, he
will also see God in his resistance to injustice and evil, a resistance dictated not by selfishness and passion, but undertaken
Isha Upanishad: Part Two
for the sake of right and truth and the maintenance of that
moral order on which the stability of life and the happiness
of the peoples depend. And his resistance like all his actions
will be marked by a perfect fearlessness, a godlike courage. For
when a man sees God in all things and himself in all beings,
it is impossible for him to fear. What is it that can cause him
terror? Not danger or defeat, not death or torture, not hatred or
ingratitude, not the worse death of humiliation and the fiercer
torture of shame and disgrace. Not the apparent wrath of God
Himself; for what is God but his own self in the Cosmos? There
is nothing that he can fear. The Christian virtue of faith and
resignation, the Pagan virtue of courage are the strong stem and
support of Vedic morality.
The ignorant censure of Vedanta as an immoral doctrine
because it confuses the limits between good and evil or rejects
the one necessary motive to action and virtue, proceeds from
unwillingness or inability to understand the fine truth and harmony of its teachings. Vedanta does indeed teach that virtue and
vice, good and evil are relative terms, things phenomenal and
not real; it does ask the seeker to recognize the Supreme Will in
what is evil no less than in what is good; but it also shows how
the progression of the soul rises out of the evil into the good and
out of the good into that which is higher than good and evil.
Vedanta does reject the lower self of desire as a motive to action
and virtue, but it replaces it by the far more powerful stimulus of
selflessness which is only the rising to our higher and truer Self.
It does declare phenomenal life to be an illusion and a bondage,
but it lays down the practice of courage, strength, purity, truth
and beneficence as the first step towards liberation from that
bondage, and it demands a far higher standard of perfection in
these qualities than any other creed or system of ethics. What to
many moralists is the highest effort of feeble human nature is to
Vedanta only the first imperfect manifestation of the divine self
in humanity. Vedanta embraces, harmonizes and yet overtops
and exceeds all other moralities; as Vedic religion is the eternal
and universal religion, so is Vedic ethics the eternal and universal
morality. Esha dharmah sanatanah.
The Karmayogin
II. Ethics in primitive society.
Every system of ethics must have a sanction to validate its scheme
of morals and an aim which will provide man the stimulus he
needs, if he is to surmount his anti-ethical instincts and either
subdue them or eradicate. Man is not a purely ethical being;
he has immoral and nonmoral impulses which are primarily
stronger than his ethical tendencies. To check the former, to
liberate, strengthen and train the latter is the first object of all
practical ethics religious or non-religious. The first requisite to
this end is a true knowledge of human nature and its psychology;
for if an ethical system is psychologically untrue, if it is seriously
mistaken in its view of human nature or fails to discern and reach
his highest and noblest instincts, it will either be ineffective or
possibly even do as much harm as good to the moral growth of
humanity. But even a psychologically sound morality will not
command general assent in practice unless there is a sanction
behind it which the reason or the prejudices of mankind will
accept as sufficiently strong to make a necessity of obedience.
Armed with such a sanction it will influence the thoughts and
the thoughts the actions of the race, but even then it will be only
a repressive and disciplinary influence; to be an active stimulus
or powerful moral lever it must be able to set in our front an aim
which will enlist strong natural forces on the side of virtue or an
ideal which will appeal to instincts deepseated and persistent in
universal humanity.
In its origin it is more than probable that morality was a
social growth and limited to communal habits and communal
necessities. The aim set before the individual was the continued
privilege of abiding in the community and enjoying all-important
advantages of security, assistance and social life which membership of the community could alone provide. The sanction was
again a communal sanction; the custom-code of the tribe or
community commanded assent and obedience precisely because
it was the tribe and community that commanded and could
enforce them with severe social punishments, death, ostracism,
excommunication. This origin of ethics from the customs of the
Isha Upanishad: Part Two
tribe, themselves originating from the fundamental necessities
of self-preservation, is warranted by the facts of sociology as
rendered by modern investigation. It agrees also with the view
of nature and evolution held by the Vedic inquirers. For if we
consider the history of communities and nations so far as we
know them, we shall find that it consists so far in a progression from the society to the individual in society, from a basis
of tamas to an outgrowth of rajas in the tamasic basis; while
sattwa perfected in a few individuals, is, as a social force, not
yet emancipated.
We have seen that Prakriti or nature in all its operations
works through three inherent gunas or qualities which repeat
themselves in all stages and forms of her multifold activity; they
are present as much in psychic and spiritual evolution as in
the physical; and so all-important are they that all activity of
any kind whatsoever, all life mental, vital, physical are said to
be merely the natural operation of the three gunas interacting
upon each other. These three gunas are called in the Sankhya
terminology sattwa, rajas, tamas; comprehension, activity, passivity, or as they manifest in physical substance, retention, active
reaction and passive reception. None of these gunas can exist
or act by themselves; the activity of each involves the activity
of the other two; but according as one or the other predominates, an action, a state of things, a substance, a character, is
called tamasic, rajasic, or sattwic. In the early stages of upward
evolution tamas predominates, in the medial rajas, in the final
sattwa. In the early evolution of man it is inevitable, therefore,
that the obscuration of tamas should be very heavy and that
the characteristic of passive receptivity to outside surroundings
should be markedly predominant. Early man is active only under the pressure of hunger, or when moved by the primitive
impulses of sense and vitality and the needs of self-preservation.
His senses are keen and his power of activity great because
keen senses and a strong, hardy, agile body are necessary to
self-preservation; but in the absence of necessity or stimulus he
is profoundly indolent, even inert. His sensibility, physical or
mental, is small, for sensibility depends on and increases with
The Karmayogin
rajas, the power of reaction and this power is in the savage
comparatively undeveloped. His emotional reactions are also
weak and primitive; in their predominantly physical character
and in the helpless spontaneousness of their response to impressions they reveal the domination of tamasic passivity. The
centres of individuality, a characteristically sattwo-rajasic function, are too weak as yet to control, regulate and rationalize the
response. Hence the emotional nature shows itself on one side
in a childishly unruly gratification of the pleasure of pleasant
impressions, — the savage is easily mastered by gluttony and
drunkenness but also capable of childlike worship and doglike
fidelity when brought into close contact with a higher nature;
on the other it is manifested in a brutally violent response to
unpleasant impressions. Anger is the primitive reaction to an
unpleasant impact which is not unfamiliar, fear the primitive
reaction to an unpleasant impact which is new and surprising.
The savage is therefore prone to childish terror in presence of
the unknown, to ferocious anger and vindictive cruelty when his
hatred is aroused by injury or the presence of what, though not
unfamiliar in form, is alien and therefore hateful in its features.
The habit of self-indulgence in anger by an organization of great
passivity and low physical and mental sensibility creates the
characteristic of a quiet unimpassioned cruelty, — the savage is,
as a rule, calmly cruel. The Red-Indian’s stoicism, impassivity,
immobility, quiet endurance of pain are merely the inertia of
the tamasic mind and body systematized and become part of
his tribal morality. But the height of passivity is reached in his
intellectual organization of which the only strong reaction is
the primitive mental response to outside impressions, curiosity.
This curiosity is different from the desire to know, for it consists
in a childish amused wonder and a desire merely to repeat the
experience, not to learn from it. Such curiosity is at the root
of the practice of torture; for the primitive mind finds a neverfailing delight in the physical response evoked by intense and
violent pain. This pleasure in crude physical, moral, aesthetic
or intellectual reactions because of their raw intensity and violence is a sure sign of the undeveloped tamasic mind and is still
Isha Upanishad: Part Two
common enough in the most civilized communities. Originality
and independence of mind and character spring from a strong
rajasic development and are therefore unknown to the savage
who is the creature and slave of his environments. By far the most
powerful and insistent of these environments is the community
in which he lives and which is necessary to him at every turn
for his security and his self-gratification. His passive mentality
therefore not only accepts but welcomes rigid control by the
community; it receives the hereditary custom-law of the tribe as
an inviolable natural law, and has too weak an individuality to
react against it or to desire change and progress. The primitive
community is therefore stationary; the individual exists in it not
as an individual, but as an undetachable fragment of the whole.
The social organization, even at its best, is in type and level on
a par with that of the beehive and the ant-hill.
The tamasic state of society reaches its highest development
when the community, entirely outgrowing the attractions of the
nomadic instinct, settles down to a fixed habitation for centuries
and adds to its original reason for existence, — communal selfpreservation, — the more fruitful impulse towards communal
accumulation. It has then the necessary condition for progress
from the tamasic stage to the sub-tamasic in which the individual first begins to emerge although he is still subordinated to
the community and lives chiefly for the general advantage, not
for his own. The settled state of society and the expansion of
the community which a more prosperous and stable life brings
with it, involve an increasing complexity of the social organization. Specialization of function becomes pronounced, for the
larger needs of the community demand an increasing division of
labour. Rank and private property begin to emerge; inequality
has begun. The more various activities, the more varied experience, the less primitive range of desires and the need of a wider
knowledge of things and men create a greater mental alertness
and increased mental differentiation. This in its turn means the
growth of individuality. Personality, we have seen, has memory
for its basis and is determined by memory; individuality or difference of personality is originally created by difference in the
The Karmayogin
nature and range of the impressions experienced and retained by
the mind, which naturally results in different habits of emotional
and mental reaction. The fundamental self in all men is the same,
the action of external Prakriti in its broad masses is the same
all over the world; therefore human personality is necessarily
the same in its general nature wherever we meet it. Difference
in personality arises purely from difference in the range of mental and emotional experience; from the different distribution
of various kinds of experience, and from differently developed
habits or ways of reaction to impressions received. For character
is nothing but habit; and habit is nothing but an operation of
memory. The mind remembers that it received this particular
impact before and reacted on it in this particular way and it
repeats the familiar experience. The repetition becomes a habit
of the mind ingrained in the personality and so a permanent
characteristic. Difference of experience thus creates difference of
personality, and difference of experience depends on difference
in life, pursuits, occupations. So long as life is bounded by the
desires of alimentation, self-preservation and self-reproduction,
there can be no real individuality within the species, for the processes required and the experiences involved in these functions
are practically the same for each member of the species. Even
the gratification of primitive sensuous desires does not involve
anything more than minute and unnoticeable differences. Hence
one savage very much resembles any other savage just as one
animal of a species very much resembles another of the same
species, and one savage community differs from another only as
one animal sub-species differs from a kindred sub-species. It is
only when desires and needs multiply, that difference of life and
occupation can bring difference of experience and develop individuality. The increasing complexity of the community means
the growth of individuality and the liberation of rajas in the
human psychology.
Rajas is the principle of activity and increases with the intensity and rapidity of the reactions of Will upon external things;
it is not content like tamas with passively receiving impressions
and obeying its environments, but seizes on the impressions and
Isha Upanishad: Part Two
strives ever to turn them to the service of individual personality,
to master its environments and use them for its own enjoyment.
Everything which it experiences, it utilizes for the pleasure and
pain of the individuality. The rajasic man is the creator, the
worker, the man of industry, enterprise, invention, originality,
the lover of novelty, progress and reform. The growth of rajas
therefore necessarily meant the inception of a great problem for
society. In the tamasic and sub-tamasic states man develops the
all-important faculty of conservatism, reverence for the past,
fidelity to the communal inheritance, subordination of the interests and passions of the particular, be it class or individual, to
the stability and safety of the whole. But here was a new element
likely to disturb and upset the old state of things. The rajasic
individuality was not likely to accept the traditional sanction,
the communal aim as a satisfying aim and a binding sanction.
The more and more he developed, the more and more strongly it
would crave for the satisfaction of its expanding individual desires, ideas, activities with less and less regard to the paramount
importance of social stability. How should society deal with this
element? From that single difficulty arose the whole sociological
problem involving difficulties of ethics, legislation and politics
which after so many thousands of years mankind has not solved
to its permanent satisfaction.
Chapter III. Social Evolution.
In the early stages of the sub-tamasic state the question was not
so acute, for differentiation in the society was not at first very
complex; it proceeded upon broad lines, and as soon as it took
definite form, usually as a result of intermixture with alien elements, it developed classes or castes, the priest, the warrior, the
people, — merchant, tiller or artisan — and the thrall or servant.
Character developed at first more on these broad lines than by
individual irregularities, in types rather than in persons; for each
kind of life, each broad line of pursuits and occupations would
naturally mean the same general range of experience and the
same habits of reaction to external impressions and so evolve
The Karmayogin
broad developments of character falling into caste-types, within
whose general predominance personal idiosyncrasy would be
at first comparatively ill-developed and of minor importance.
The priest-type would develop favourably in the direction of
purity, learning, intellectual ability and acuteness, unfavourably
in the direction of jealous exclusiveness, spiritual and intellectual pride, a tendency to trade on the general ignorance. The
warrior type would evolve courage, honour, governing power
as its qualities, arrogance, violence and ruthless ambition as
its defects. The earning class would develop on the one side
honesty, industry and enterprise, on the other desire of gain.
Obedience and fidelity would be the virtues of the thrall. Society
accommodating itself to the altered circumstances modified its
single and rigid social morality and admitted the validity of the
newly-formed habits of mind and action as within the caste to
which it properly belonged. Thus arose the ethical phenomenon
of caste morality. Outside the limits of the caste ethics the general
social code remained in full force. As the life of the individual in
the community expanded in extent and became more varied and
complex in content, the social custom-code also became more
complex in its details and wider in its comprehensiveness, in its
attempt to pursue him into every detail of his life and control not
only his broad lines of life but his particular actions, allowing
no distinction between private and public life. Its nature had not
changed; it was as rigid and inexorable in its demands, as intolerant of individual originality and independence; its sanctions
were unaltered, the ancestral tradition of the community and
the fear of social punishments, death, ostracism, excommunication or other penalties which if less drastic were yet sufficiently
formidable. The object to be fulfilled was still predominantly
the same, the satisfaction of communal demands as the price of
communal privileges.
In this attempt society could not permanently succeed and
had either to abandon it or to call in the aid of other forces
and stronger sanctions. The community grew into the nation;
social divisions became more intricately complex, the priest-class
breaking up into schools, the warriors into clans, the people into
Isha Upanishad: Part Two
guilds and professions; the organization was growing too vast
in size, too intricate in detail. Class began to push its individual
claims against class, individuals began to question the old sanctions or doubt the sacredness of tradition. In small villages the
old tyranny of society might be possible, in great towns it must
necessarily become increasingly lax and ineffective. Above all,
as the individual’s mental life became enriched and vigorous,
society found itself baffled by an insurmountable difficulty; it
could control his outward acts by its rigour, but it could not
ultimately control his mental and spiritual life, yet this inner
life psychical and spiritual tended irresistibly to master and
mould outer physical actions. No sanction by which society
could enforce its decrees, is of any ultimate utility against the
victorious advance of the individual life pressing forward in
its irresistible demand for progress and freedom. Society may
command the homage of conformance in speech and act to its
fixed and conventional ideals; it may control a man’s bodily
organs; it has no jurisdiction over his heart and mind or only
so much as he chooses to allow it. But speech and act cannot
long remain divorced from the heart and mind without affecting
the soundness of society itself by a dry rot of hypocrisy and
falseness; the end of which is either the decay and death of the
community or a purifying revolt. Society can save itself only by
conceding within limits the claim for individual freedom; outside
those limits it must persuade or compel him to conformity by
influencing his mind and heart, not by direct coercion of his
words and acts.
In the later stages of the subtamasic social period we find
that society has to a less or greater extent contracted its demands on the individual. Over his inner life and a certain part
of his conduct, it exercises no other coercive influence than that
of social disapproval expressed but not enacted; over another
part of his conduct it exercises the right of enacting that disapproval in the shape of ostracism or excommunication; but that
part of his life which most strongly concerns the community, it
still insists on regulating by the infliction or menace of social
penalties more or less severe. Social disapproval unenacted is,
The Karmayogin
however, an ineffective control over mind and spirit. Society
therefore, by no means content to leave the inner life of the
individual free from the demands of its moral code, since any
such abdication of its rule would lead, it instinctively felt, to
moral anarchy, sought to dominate the individual intellect and
imagination by the more radical process of education. Its view of
life and its unwritten code of customs, manners, traditions had
always been naturally accepted as sacrosanct, now the individual
was consciously habituated and trained from his childhood to
retain this impression of venerable and inviolable sanctity. Social
morality was no longer unwritten but gathered into codes and
systems of life associated either with the names of the primitive
makers of the nation or with the deified or half-deified historic
individuals who first harmonised and perfected its traditionary
ideals and routine of life and expressed the consciousness of
the race in their political or ethico-legal systems. Such were Lycurgus, Confucius, Menes, Manu. For in those days individual
greatness and perfection commanded a sacred reverence from
the individual consciousness, because in each man it was to this
greatness and perfection that individuality impelled to achieve
its complete emancipation was painfully striving forward. Thus
in the subtamasic state even at its highest development the social code retained its sacrosanct character in the new form of
a consciously cherished and worshipped national tradition; and
the repositories of that tradition became the dominant class of
the community, whether an oligarchy as in Sparta and early
republican Rome or a theocracy as in Egypt. For in order to
control not only the heart and imagination but the deepest self
in the individual society called in the aid of a spiritual force
rapidly growing in its midst, the power of religion. In some
communities, it strove even to give the religious sanction to all
its own ideas, traditions, demands, sanctions.
In the older races and nations Mongolian, Dravidic, Mediterranean the subtamasic stage of social culture was of long duration and has left its impress in the only civilizations which have
survived unbroken from that period, the Indian and Chinese. In
the younger races, Aryan and Semitic, the development of the
Isha Upanishad: Part Two
individual was far more rapid and urgent and left no time for
the peculiarities of the later subtamasic period to crystallize and
endure. Their evolution passed quickly into the rajaso-tamasic
or even into the rajasic stage. In the rajasic state the individual
forces himself into predominance and gets that emancipation
and free play for his personality which his evolution demands,
while the society degenerates into a mere frame for a mass
of individuals. Social morality, once so rigid and compelling,
dissolves into a loose bundle of superstitions and prejudices;
tradition is broken into pieces by the desire for progress &
novelty and free play of mind. The individual is governed in
his conduct not by social sanctions or religious obligations and
ideals, but by his personal idiosyncrasy and the stress of his own
ideas, desires, passions, capacities and ambitions, which clamantly demand satisfaction. Individual originality being given
free rein, there is an immense outburst of genius, talent, origination, invention or of splendid personal force and activity.
Periods such as the revolutionary epoch in France when the
rajasic element gets free play and communities like the Ionian
democracies of which Athens was the head and type, are not
only the most interesting from their fascinating abundance of
stir, passion, incident, brilliance of varied personality, but also
among the most fruitful and useful to humanity. In such periods,
in the brief history of such communities the work of centuries
is done in a few years or in a few decades and future ages
are fertilized from the seeds of a single epoch. But the history
of rajasic communities is necessarily brief, the course of rajasic
periods is soon run. Rajas has in itself no principle of endurance;
if it is to work steadily and enduringly, it must either be weighted
down by a heavy load of tamas or sustained and uplifted by a
great strength of sattwa. But sattwa as a social force has not
yet liberated itself; it operates on society through a chosen and
select few and is only rudimentary as yet in the many. For the
preservation of a people tamas is absolutely necessary; a mass of
blind conservatism, intolerance of innovations, prejudice, superstition, even gross stupidity are elements essential to the safety
of society. The Athenian thinkers themselves dimly realized this,
The Karmayogin
hence their dislike to the mobile spirit of old democracy and
their instinctive preference for the Spartan constitution in spite
of its rigid, unprogressive and unintellectual character. They felt
the transience and insecurity of the splendid and brilliant life
of Athens. Politically the predominance of the individual was
dangerous to the state and the evil might be checked but could
not be mended by occasional resort to ostracism; the excessively
free and varied play of intellect turned out a corrodent which too
rapidly ate away the old beliefs and left the people without any
fixed beliefs at all; the old prejudices, predilections, superstitions
were exposed to too rapid a tide of progress: for a time they
acted as some feeble check on the individual, but when the merciless questioning of Socrates and his followers crumbled them
to pieces, nothing was left for society to live by. Reason, justice
and enlightened virtue which Socrates and his successors offered
as a substitute, could not take their place because the world was
not, nor is it yet sattwic enough for society to subsist entirely or
mainly by the strength of reason, justice and enlightenment. The
history of Athens may be summed up from the Vedic standpoint
as rajas too rapidly developed destroying tamas and in its turn
leading to a too rapid development of sattwa; till by an excess
of the critical and judging faculty of sattwa, the creative activity
of rajas was decomposed and came to an end. As a result the
Athenian social organism lost its vitality, fell a prey to stronger
organisms and perished.
Those communities have a better chance of survival which
linger in the rajaso-tamasic stage. For that is a social period when
the claims of the individual are being constantly balanced and
adjusted in a manner which strongly resembles the replacement
in the physical organism of waste tissue by sound, bad blood
by good, corrupted breath by fresh inhalations; the individual is
given legitimate scope, but those irreducible demands of society
which are necessary to its conservation, are thoroughly enforced;
progress is constantly made, but the past and its traditions are,
as far as is consistent with progress, jealously preserved and
cherished. England with its rapid alternations of progress safeguarded by conservatism and conservatism vivified by progress
Isha Upanishad: Part Two
is an excellent example of the rajaso-tamasic community. The
English race is preeminently rajaso-tamasic; tamasic by its irrational clinging to what it possesses not because it is inherently
good or satisfying but simply because it is there, because it is
part of its past and its national traditions; tamasic by its habit of
changing not in obedience to any inner voice of ethical aspiration
or sense of intellectual fitness but in answer to the pressure of
environment; but rajasic by the open field it gives to individual
character and energy, rajasic by its reliance on the conflicts and
final balance of passions and interests as the main agents of
progress and conservation political and social. Japan with her
periods of splendid and magnificently fruitful progress and activity when she is absorbing new thoughts and new knowledge,
followed by periods of calm and beautiful conservation in which
she thoroughly assimilates what she has absorbed and suits it to
her system, — Japan with the unlimited energy and personality
of her individuals finely subservient to the life of the nation is
an instance of a fundamentally rajaso-tamasic nation which has
acquired by its assimilation of Indian and Chinese civilisation
the immortalizing strength of sattwa.
Sattwa is present indeed in all communities as a natural
force, for without it nothing could exist; but as a conscious
governing strength, it exists only in India and China. Sattwa
is physically the principle of retention which instead of merely
reacting to impressions retains them as part of its inner life;
it is therefore the natural force which most helps consciousness to develop. As rajogune is the basic principle of desire, so
sattwagune is the basic principle of knowledge. It is sattwa that
forms memory and evolves judgment. Morally it shows itself as
selfless sympathy, intellectually as disinterested enlightenment
and dispassionate wisdom, spiritually as a calm self-possessing
peacefulness as far removed from the dull tamasic inertia as
from the restless turbidity of rajas. The growth of sattwa in
a community will show itself by the growing predominance
of these characteristics. The community will be more peaceful
and unaggressive than the ordinary rajasic race or nation, it
will present a more calm and unbroken record of culture and
The Karmayogin
enlightenment, it will record its life-history not in wars and
invasions, not in conquests and defeats, not by the measure of
the births and deaths of kings and the downfall of dynasties
but by spiritual and intellectual evolutions and revolutions. The
history of tamasic nations is a record of material impacts thrown
out from the organism or suffered by it; its life is measured by
the duration of dynasties or outward forms of government. The
history of rajasic nations is a bundle of biographies; the individual predominates. The history of sattwic nations would be the
story of the universal human self in its advance to knowledge
and godhead. Most of all, the sattwic leaven will show itself in
an attempt to order society not to suit material requirements
or in obedience to outward environments or under the pressure
of inward passions and interests, but in accordance with a high
spiritual and intellectual ideal applied to life. And until sattwa
is fully evolved, the community will try to preserve all the useful
forces and institutions gathered by the past social evolution,
neither destroying them nor leaving them intact, but harmonising and humanising them by the infusion of a higher ideal and
vivifying them from time to time by a fresh review in the light
of new experience and wider knowledge. The sattwic nation
will avoid the dead conservatism of tamasic communities, it will
avoid the restless progress of rajasic nations; it will endeavour to
arrive at a living and healthy stability, high, calm and peaceful,
in which man may pursue undisturbed his nobler destiny.
The true sattwic community in which life shall be naturally
regulated by calm wisdom, enlightenment and universal sympathy, exists only as an Utopia or in the Aryan tradition of
the Sattwayuga, the Golden Age. We have not evolved even the
rajaso-sattwic community in which the licentious play of individual activity and originality will be restrained not by the heavy
brake of tamasic indolence, ignorance and prejudice, but by the
patient and tolerant control and guidance of the spirit of true
science, sympathy and wisdom. The farthest advance made by
human evolution is the sub-rajaso-tamasic stage in which sattwa
partially evolved tries to dominate its companions. Of this kind
of community China, India and more recently Japan are the only
Isha Upanishad: Part Two
known instances. In China the tamasic element is very strong; the
passionate conservatism of the race, the aggregativeness of the
Chinese character which seems unable to live to itself and needs a
guild, an organization or some sort of collective existence to support it, the low physical and emotional sensibility which permits
the survival of a barbarous and senselessly cruel system of punishment, are striking evidences of prevalent tamas. The rajasic
element is weaker but evident enough in the religious, intellectual
and, in one sense, political liberty allowed to the individual and
in the union of Mongolian industry and inventiveness with the
democratic individualism which allows every man the chance his
individual capacity and energy deserve. Sattwa finds its place in
the high place immemorially assigned to wisdom, learning and
culture and in the noble and perfect Buddhist-Confucian system
of ethics and ideal of life which regulates Chinese politics, society and individual life. In India on the other hand, as we shall
perceive, we have an unique and remarkable instance of sattwic,
rajasic, tamasic influences acting upon the community in almost
equal degrees and working at high pressure side by side; tamasic
constraint and conservatism governs the arrangement of daily
life, rajasic liberty, progress and originality brilliantly abound in
the affairs of the mind and spirit, a high sattwic ideal and spirit
dominate the national temperament, humanise and vivify all its
life, social polity, institutions and return almost periodically, a
fresh wave of life and strength, to save the community when it
appears doomed to decay and oblivion.
Fromsattwa springs the characteristic indestructibility which
Chinese and Indian society, alone of historic civilizations, have
evinced under the pressure of the ages and the shocks of repeated, even incessant national disaster. Sattwa is the principle
of conservation. The passive tamasic organism perishes by decay of its unrepaired tissues or disintegrates under the shock
of outward forces against which it has not sufficient elasticity
to react. The restless rajasic organism dies by exhaustion of its
too rapidly expended vitality and vigour. But sattwic spirit in
the rajaso-tamasic body is the nectar of the gods which makes
for immortality. China and India have suffered much for their
The Karmayogin
premature evolution of the sattwic element; they have repeatedly undergone defeat and subjugation by the more restless and
aggressive communities of the world, while Japan by keeping
its rajasic energy intact has victoriously repelled the aggressor.
At present both these great countries are under temporary obscuration, they seem to be overweighted with tamas and passing
through a process of disintegration and decay. In India especially
long continuation of foreign subjection, a condition abhorred by
Nature and accursed by Heaven, has brought about disastrous
deterioration. Conquering Europe on the other hand, for the first
time flooded with sattwa as a distinct social influence by the liberating outburst of the French Revolution, has moved forward.
The sattwic impulse of the 18t.h. century, though sorely abused
and pressed into the service of rajasic selfishness and tamasic
materialism, has yet been so powerful an agent to humanize and
illuminate that it has given the world’s lead to the European. But
these two great Oriental civilizations are not likely to perish;
always they have conquered their conquerors, asserted their free
individuality and resumed their just place in the forefront of the
nations, nor is the future likely to differ materially from the past.
So long as the sattwic ideal is not renounced, it is always there to
renew itself in extremity and to save. Preeminently sattwic is the
Universal Self in man which if realized and held fast to, answers
unfailingly the call for help and incarnating in its full season
brings with it light, strength and healing. “For the deliverance
of the good and the destruction of evil doers, for the restoration
of righteousness I am born from age to age.”
Chapter IV. The place of Religion in ethics.
If the view of human development as set forth in the last two
chapters is correct, we shall have to part with several notions
long cherished by humanity. One of these is the pristine perfection of man and his degradation from his perfect state by
falling into the domination of sin; God made man perfect but
man by his own fault brought sin and death into the world. This
Semitic tradition passed from Judaism into Christianity and less
Isha Upanishad: Part Two
prominently into Mahomedanism became for a long time part
and parcel of the fixed beliefs of half humanity. Yet it is doubtful
whether the original legend which enshrined and prolonged this
tradition, quite bears the interpretation which has been put on
it. If rightly understood, it supports rather than conflicts with
the theory of trigunic development. The legend does not state
that man was unfailingly virtuous by choice, but that he was
innocent because he did not yet know good and evil. Innocence
of this kind is possible only in the primitive state of man and
the description of man as naked and unashamed shows that it
is precisely the primitive state of society before arts and civilization were developed, to which the legend alludes. Man was then
innocent, because being unable to distinguish between good and
evil he could not choose evil of free choice and therefore had
no sense of sin and no more responsibility for his actions than
the pure animal. His fall from the state of innocence was the
result of the growth of rajasic individuality in his mind which
led him to assert his own will and desires and disobey the law
imposed on him by an external Power. In this first stage of
his evolution he is not guided by a law within himself, but by
prohibitions which his environment imposes on him without
his either understanding or caring to understand the reason for
their imposition. Certain things are forbidden to him, and it is as
much a necessity for him to refrain from them as to refrain from
putting his hand in the fire lest he should be burned; all others
are allowed to him and he does them freely without questioning
whether, apart from their legality, they are bad or good. Sin
comes by disobedience and disobedience by the assertion of an
inner standard as against the external standard hitherto obeyed;
but it is still a standard not of right and wrong, but of licit
and illicit. “What I desire, what my individual nature demands,
should be allowed me”, reasons the rajasic man; the struggle
is between an external negation and an internal assertion, not
between two conflicting internal assertions. But once the former
begins, the latter must in time follow; the physical conflict must
create its psychical counterpart. From the opposition of punished and unpunished evolves the opposition of licit and illicit;
The Karmayogin
from the opposition of licit and illicit evolves the opposition
of right and wrong. Originally the sanction which punishes or
spares, allows or disallows, approves or disapproves, is external
and social; society is the individual’s judge. Finally, in the higher
stage of evolution, the sanction is internal and individual; the
individual is his own judge. The indulgence of individual desire
in disobedience to a general law is the origin of sin.
With the rejection of this theory of an originally perfect
humanity, the tradition of an infallible inner conscience which
reflects a divinely-ordained canon of absolute right and wrong
must be also rejected. If morality is a growth, the moral sense is
also a growth and conscience is nothing more than activity of the
moral sense, the individual as judge of his own actions. If conscience be a divine and infallible judge, it must be the same in all
men; but we know perfectly well that it is not. The conscience of
the Red Indian finds nothing immoral in murder and torture; the
conscience of the modern civilised man vehemently condemns
them. Even in the same man conscience is an uncertain and
capricious quantity changing and deciding inconsistently under
the influence of time, place and circumstances. The conscience
of one age or country varies from the conscience of another age
or country. It is therefore contrary to all experience to assert the
divinity or infallibility of conscience. A man must be guided
ordinarily by his moral sense, not because it is infallible or
perfect, but because moral growth depends upon development
from within and to this end the independent use of the “inner
monitor”, when once evolved, is the first necessity.
Ish and Jagat
The Isha Upanishad in its very inception goes straight to the
root of the problem the Seer has set out to resolve; he starts
at once with the two supreme terms of which our existence
seems to be composed and in a monumental phrase, cast into
the bronze of eight brief but sufficient words, he confronts them
and sets them in their right & eternal relation. Isha´ vasyam
´ jagat. Ish and Jagat, God and
idam sarvam yat kincha jagatyam
Nature, Spirit and World, are the two poles of being between
which our consciousness revolves. This double or biune reality
is existence, is life, is man. The Eternal seated sole in all His
creations occupies the ever-shifting Universe and its innumerable
whorls and knots of motion, each called by us an object, in all
of which one Lord is multitudinously the Inhabitant. From the
brilliant suns to the rose and the grain of dust, from the God and
the Titan in their dark or their luminous worlds to man and the
insect that he crushes thoughtlessly under his feet, everything is
His temple and mansion. He is the veiled deity in the temple, the
open householder in the mansion; for Him and His enjoyment
of the multiplicity & the unity of His being, all were created and
they have no other reason for their existence. For habitation by
the Lord is all this, everything whatsoever that is moving thing
in her that moves.
The problem of a perfect life upon earth, a life free from
those ills of which humanity seems to be the eternal and irredeemable prisoner & victim, can only be solved, in the belief of
the Vedantins, if we go back to the fundamental nature of existence; for there alone can we find the root of the evil and the hint
of the remedy. They are here in the two words Ish & Jagat. The
Inhabitant is the Lord; in this truth, in the knowledge of it by our
minds, in the realisation of it by our whole nature and being is
the key of escape for the victim of evil, the prisoner of limitation
Isha Upanishad: Part Two
and death. On the other hand, Nature is a fleeting & inconstant
motion preserved by the harmonious fixity of the laws which
govern its particular motions. This subjection and inconstancy
of Nature is the secret of our bondage, death, limitation and
suffering. We who entangle ourselves in the modalities of Nature, must, if we would escape from her confounding illusions,
realise the other pole of our existence, unqualified Spirit or God.
By rising to the God within us, we become free, liberated from
the bondage of the world and the snare of death. For God is
freedom, God is immortality. Mrityum t´ırtwa´ amritam asnute.
Crossing over death, we enjoy immortality.
This relation of Nature & Spirit, World & God, on which
the Seer fixes, Nature the mansion, God the occupant, is their
practical, not their essential relation. Conscious existence is
Brahman, single & indivisible; Spirit & Nature, World and God
are one; anejad ekam manaso jav´ıyas, — they are One unmoving
swifter than mind. But for life, whether bound or free, and for the
movement from bondage to freedom, this One must always be
conceived as a double or biune term in which God is the reverse
side of Nature, Nature the obverse side of God. The distinction
has been made by Spirit itself in its own being for the object
which the Seer expresses in the single word vasyam.
God has
thrown out His own being in the spatial & temporal movement
of the Universe, building up forms in His mobile extended selfconsciousness which He conceives as different from His still &
eternal, regarding, occupying & enjoying self-consciousness, so
that He as soul, the subject, may have an objective existence
which it can regard, occupy & enjoy, the householder of its selfmansion, the god of its self-temple, the king of its self-empire. In
this cosmic relation of Spirit to Nature the word Isha´ expresses
the perfect and absolute freedom, eternally uninfringed, with
which the Spirit envisages its objects and occupies its kingdom.
World is not a material shell in which Spirit is bound, nor is
Spirit a roving breath of things ensnared to which the object it
inspires is a prison-house. The indwelling God is the lord of His
creations and not their servant or prisoner; as a householder is
lord of his dwelling-places to enter them and go forth from them
Ish and Jagat
at his will and to pull down what he has built up whenever it
ceases to please him or be serviceable to his needs, so the Spirit
is free to enter or go forth from its bodies and has power to
build, destroy and rebuild whatever it pleases in this universe.
The very universe itself It is free at any moment to destroy and
recreate. God is not bound; He is the free and unopposed master
of His creations.
´ the Lord, is placed designedly at the opening
This word Isha,
of this great strain of Vedantic thought to rule as with a mastertone all its rhythms. It is the key to everything that follows in the
eighteen verses of the Upanishad. Not only does it contradict all
mechanical theories of the Universe and assert the preexistence,
omnipotence, majesty and freedom of the transcendent Soul of
things within, but by identifying the Lord of the universe with
the Spirit in all bodies it asserts the greatness, freedom and secret
omnipotence of the soul of man that seems here to wander thus
painfully entangled and bewildered. Behind all the veils of his
nature, the soul in man also is master, not slave, not bound,
but free. Grief, death and limitation are instruments of some
activity it is here to fulfil for its own delight, and the user is not
bound to his instruments; he can modify them, he can reject, he
can change. If, then, we appear as though bound, by the fixed
nature of our minds and bodies, by the nature of the visible
universe, by the dualities of grief & joy, pleasure and pain, by
the chain of cause and effect or by any other chain, shackle or
tie whatsoever, the bondage is a semblance and can be nothing
more. It is Maya, a willed illusion of bondage, or it is Lila, a
self-chosen play at bondage. Like a child pretending to be this or
that and identifying itself with its role the Purusha, this divine
inhabitant within, may seem to forget his freedom, but even
when he forgets, the freedom is still there, self-existent, therefore
inalienable. Never lost except in appearance, it is recoverable
even in appearance. The game of the world-existence is not a
game of bondage alone, but equally of freedom & the liberation
from bondage.
The Secret of the Isha
It is now several thousands of years since men ceased to study
Veda and Upanishad for the sake of Veda or Upanishad. Ever
since the human mind in India, more & more intellectualised,
always increasingly addicted to the secondary process of knowledge by logic & intellectual ratiocination, increasingly drawn
away from the true & primary processes of knowledge by experience and direct perception, began to dislocate & dismember the
manysided harmony of ancient Vedic truth & parcel it out into
schools of thought & systems of metaphysics, its preoccupation
has been rather with the later opinions of Sutras & Bhashyas
than with the early truth of Scripture. Veda & Vedanta ceased
to be guides to knowledge & became merely mines & quarries
from which convenient texts might be extracted, regardless of
context, to serve as weapons in the polemic disputes of metaphysicians. The inconvenient texts were ignored or explained
away by distortion of their sense or by depreciation of their
value. Those that neither helped nor hindered the polemical
purpose of the exegete were briefly paraphrased or often left in
a twilit obscurity. For the language of the Vedantic writers ceased
to be understood; their figures, symbols of thought, shades of
expression became antique & unintelligible. Hence passages
which, when once fathomed, reveal a depth of knowledge &
delicacy of subtle thought almost miraculous in its wealth &
quality, strike the casual reader today as a mass of childish,
obscure & ignorant fancies characteristic of an unformed and
immature thinking. Rubbish & babblings of humanity’s nonage
an eminent Western scholar has termed them not knowing that
it was not the text but his understanding of it that was rubbish & the babblings of ignorance. Worst of all, the spiritual
& psychological experiences of the Vedic seekers were largely
lost to India as the obscurations of the Iron Age grew upon her,
Isha Upanishad: Part Two
as her knowledge contracted, her virtue dwindled & her old
spiritual valiancy lost its daring & its nerve. Not altogether lost
indeed for its sides of knowledge & practice still lived in cave &
hermitage, its sides of feeling & emotion, narrowed by a more
exclusive & self-abandoned fervour, remained, quickened even
in the throbbing intensity of the Bhakti Marga and the violent
inner joys of countless devotees. But even here it remained dim &
obscure, shorn of its fullness, dimmed in its ancient and radiant
purity. Yet we think, however it may be with the Vedas we have
understood & possess the Upanishads! We have understood a
few principal texts & even those imperfectly; but of the mass of
the Upanishads we understand less than we do of the Egyptian
hieroglyphics and of the knowledge these great writings hold enshrined we possess less than we do of the wisdom of the ancient
Egyptians. Dabhram evapi twam vettha Brahmano rupam!
I have said that the increasing intellectualisation of the
Indian mind has been responsible for this great national loss.
Our forefathers who discovered or received Vedic truth, did
not arrive at it either by intellectual speculation or by logical
reasoning. They attained it by actual & tangible experience in
the spirit, — by spiritual & psychological observation, as we
may say, & what they thus experienced, they understood by the
instrumentality of the intuitive reason. But a time came when
men felt an imperative need to give an account to themselves &
to others of this supreme & immemorial Vedic truth in the terms
of logic, in the language of intellectual ratiocination. For the
maintenance of the intuitive reason as the ordinary instrument
of knowledge demands as its basis an iron moral & intellectual
discipline, a colossal disinterestedness of thinking, — otherwise
the imagination and the wishes pollute the purity of its action,
replace, dethrone it and wear flamboyantly its name & mask;
Vedic knowledge begins to be lost & the practice of life &
symbol based upon it are soon replaced by formalised action &
unintelligent rite & ceremony. Without tapasya there can be no
Veda. This was the course that the stream of thought followed
among us, according to the sense of our Indian tradition. The
capacity for tapasya belongs to the Golden Age of man’s fresh
The Secret of the Isha
virility; it fades as humanity ages & the cycle takes its way
towards the years that are of Iron, and with tapasya, the basis,
divine knowledge, the superstructure, also collapses or dwindles.
The place of truth is then taken by superstition, irrational error
that takes its stand upon the place where truth lies buried builds
its tawdry & fantastic palace of pleasure upon those concealed
& consecrated foundations, & even uses the ruins of old truth
as stones for its irregular building. But such an usurpation can
never endure. For, since the need of man’s being is truth & light,
the divine law, whose chief article it is that no just demand of the
soul shall remain always unsatisfied, raises up Reason to clear
away Superstition. Reason arrives as the Angel of the Lord,
armed with her sword of doubt & denial (for it is the nature
of intellectual Reason that beyond truth of objective appearance she cannot confidently & powerfully affirm anything, but
must always remain with regard to fundamental truth agnostic
and doubtful, her highest word of affirmation “probably”, her
lowest “perhaps”), — comes & cuts away whatever she can,
often losing herself in a fury of negation, denying superstition
indeed, but doubting & denying also even Truth because it
has been a foundation for superstition or formed with some
of its stones part of the building. But at any rate she clears
the field for sounder work; she makes tabula rasa for a more
correct writing. The ancient Indian mind felt instinctively — I
do not say it realised or argued consciously — the necessity, as
the one way to avoid such a reign of negation, of stating to
the intellectual reason so much of Vedic truth as could still be
grasped and justifying it logically. The Six Darshanas were the
result of this mighty labour. Buddhism, the inevitable rush of
negation, came indeed but it was prevented from destroying
spirituality as European negation destroyed it for a time in the
eighteenth & nineteenth centuries by the immense & unshakeable hold the work of the philosophers had taken upon the
Indian temperament. So firm was this grasp that even the great
Masters of negation — for Brihaspati who affirmed matter was
a child & weakling in denial compared with the Buddhists, —
could not wholly divest themselves of this characteristic Indian
Isha Upanishad: Part Two
realisation that subjective experience is the basis of existence &
the objective only an outward term of that existence.
But admirable & necessary as was this vast work of intellectual systemisation, subtle, self-grasped & successful beyond
parallel, supreme glory as it is now held and highest attainment
of Indian mentality, it had from the standpoint of Vedantic truth
three capital disadvantages.
Chapters for a Work on the
Isha Upanishad
The Isha Upanishad
The Puranic account supposes us to have left behind the last
Satya period, the age of harmony, and to be now in a period of
enormous breakdown, disintegration and increasing confusion
in which man is labouring forward towards a new harmony
which will appear when the spirit of God descends again upon
mankind in the form of the Avatara called Kalki, destroys all
that is lawless, dark and confused and establishes the reign of
the saints, the Sadhus, those, that is to say, — if we take the literal
meaning of the word Sadhu, who are strivers after perfection.
Translated, again, into modern language — more rationalistic
but, again, let me say, not necessarily more accurate — this
would mean that the civilisation by which we live is not the
result of a recent hotfooted gallop forward from the condition
of the Caribbee and Hottentot, but the detritus and uncertain
reformation of a great era of knowledge, balance and adjustment
which lives for us only in tradition but in a universal tradition,
the Golden Age, the Saturnia regna, of the West, our Satyayuga
or age of the recovered Veda. What then are these savage races,
these epochs of barbarism, these Animistic, Totemistic, Naturalistic and superstitious beliefs, these mythologies, these propitiatory sacrifices, these crude conditions of society? Partly, the
Hindu theory would say, the ignorant & fragmentary survival
of defaced & disintegrated beliefs & customs, originally deeper,
simpler, truer than the modern, — even as a broken statue by
Phidias or Praxiteles or a fragment of an Athenian dramatist is
The six chapters comprising this work have been numbered [1] to [6] by the editors. Sri
Aurobindo’s own chapter divisions have been reproduced as written in the manuscript.
Isha Upanishad: Part Two
at once simpler & nobler or more beautiful and perfect than
the best work of the moderns, — partly, a reeling back into the
beast, an enormous movement of communal atavism brought
about by worldwide destructive forces in whose workings both
Nature and man have assisted. Animism is the obscure memory
of an ancient discipline which put us into spiritual communion
with intelligent beings and forces living behind the veil of gross
matter sensible to our limited material organs. Nature-worship
is another side of the same ancient truth. Fetishism remembers
barbarously the great Vedic dogma that God is everywhere and
God is all and that the inert stone & stock, things mindless &
helpless & crude, are also He; in them, too, there is the intelligent
Force that has built the Himalayas, filled with its flaming glories
the sun and arranged the courses of the planets. The mythologies
are ancient traditions, allegories & symbols. The savage and the
cannibal are merely the human beast, man hurled down from
his ascent and returning from the sattwic or intelligent state into
the tamasic, crumbling into the animal and almost into the clod
by that disintegration through inertia which to the Hindu idea is
the ordinary road to disappearance into the vague & rough material of Nature out of which we were made. The ascent of man,
according to this theory, is not a facile and an assured march; on
the contrary, it is a steep, a strenuous effort, the ascent difficult,
though the periods of attainment & rest yield to us ages of a
golden joy, the descent frightfully easy. Even in such a descent
something is preserved, unless indeed we are entirely cut off from
the great centres of civilisation, all energetic spirits withdrawn
from our midst and we ourselves wholly occupied with immediate material needs. An advanced race, losing its intelligent
classes and all its sources of intelligence and subjected to these
conditions, would be in danger of descending to the same level
as the Maori or the Basuto. On the other hand individuals of the
most degraded race — a son of African cannibals, for instance —
could under proper conditions develop the intellectual activity
and high moral standard of the most civilised races. The spirit
of man, according to the Vedic idea, is capable of everything
wherever it is placed; it has an infinite capacity both for the
Chapters for a Work on the Isha Upanishad
highest and the lowest; but because he submits to the matter
in which he dwells and matter is dominated by its surrounding
contacts, therefore his progress is slow, uncertain and liable to
these astounding relapses. Such is the Hindu explanation of
the world and, so expressed, freed from the Puranic language
& symbols which make it vivid & concrete to us, I can find
nothing in it that is irrational. Western thought with its dogmatic
materialism, its rigid insistence on its own hastily formed idea of
evolution, its premature arrangements of the eras of earth, animal and man, may be impatient of it, but I see no reason why we
Hindus, heirs of that ancient and wise tradition, should so long
as there is no definite disproof rule it out of court in obedience
to Western opinion. We can afford at least to suspend judgment.
Modern research is yet in its infancy. We, a calm, experienced &
thoughtful nation, always deep & leisurely thinkers, ought not
to be carried away by its eager and immature conclusions.
I will take this Puranic theory as a working hypothesis and
suppose at least that there was a great Vedic age of advanced
civilisation broken afterwards by Time and circumstance and
of which modern Hinduism presents us only some preserved,
collected or redeveloped fragments; I shall suppose that the real
meaning & justification of Purana, Tantra, Itihasa & Yoga can
only be discovered by a rediscovery of their old foundation and
harmonising secret in the true sense of the Veda, and in this
light I shall proceed, awaiting its confirmation or refutation and
standing always on the facts of Veda, Vedanta & Yoga. We
need not understand by an advanced civilisation a culture or a
society at all resembling what our modern notions conceive to
be the only model of a civilised society — the modern European;
neither need or indeed can we suppose it to have been at all on
the model of the modern Hindu. It is probable that this ancient
culture had none of those material conveniences on which we
vaunt ourselves, — but it may have had others of a higher, possibly even a more potent kind. (Perfection of the memory and
the non-accumulation of worthless books might have dispensed
with the necessity of large libraries. Other means of receiving
information and the habit of thinking for oneself might have
Isha Upanishad: Part Two
prevented the growth of anything corresponding to the newspaper, — it is even possible that the men of those times would
have looked down on that crude and vulgar organ. Possibly the
power of telepathy organised — it seems to persist disorganised,
— in some savage races, — might make the telegraph, even the
wireless telegraph unnecessary.) The social customs of the time
might seem strange or even immoral to our modern sanskaras, —
just as, no doubt, many of ours will seem incredible and shocking
to future ages. The organisation of Government may have been
surprisingly different from our own and yet not inconsistent with
civilisation; there may have been a simple communism without
over-government, large armies or wars of aggression, or even
an entire absence of government, a human freedom & natural
coordination such as Tolstoy & other European idealists have
seen again in their dreams, — for it is at least conceivable that,
given certain spiritual conditions which would constitute, in the
language of religion, a kingdom of Heaven on earth or a government of God among men, the elaborate arrangements of modern
administration, — whose whole basis is human depravity & the
needs of an Iron Age, — would become unnecessary. The old
tradition runs that in the Satyayuga there was neither the desire
nor the need of modern devices; the organised arrangement of
men’s actions, duties and institutions by an external compulsion
representing the community’s collective will began in the Bronze
Age with the institution of government in Kingship. The Vishnu
Purana tells us, conformably with this idea, that Vishnu in the
Satya incarnates as Yajna, that is to say as the divine Master
in man to whom men offer up all their actions as a sacrifice,
reserving nothing for an egoistic satisfaction, but in the Treta he
descends [as] the Chakravarti Raja, the King & standing forward
as sustainer of society’s righteousness, its sword of justice &
defence, its preserver of the dharma gathers a number of human
communities under his unifying sway. But it is unnecessary to my
present purpose to consider these speculations, for which much
might be said and many indications collected. It is sufficient
that an ancient society might differ in every respect from our
modern communities and yet be called advanced if it possessed
Chapters for a Work on the Isha Upanishad
a deep, scientific and organised knowledge and if it synthetised
in the light of large & cultured conceptions all human institutions, relations and activities. This is all with which I am here
and at present concerned. For I have only to inquire whether
we have not at any rate some part of such a profound and
organised knowledge in the surviving Upanishads and the still
extant Sanhitas of the Veda; — written long afterwards, mostly
in the Dwapara & Kali when, chiefly, men sought the aid of
the written word & the material device to eke out their failing
powers & their declining virility of mind & body, we need expect
from them no picture of that ancient civilisation, nor even the
whole of its knowledge, for the great mass of that knowledge has
been lost to us with the other numberless Sanhitas of Veda. The
whole of it we cannot reconstitute, since a great mass of Vedic
material has been lost to us, possibly beyond hope of recovery
until Vishnu descends once more as the Varaha into the sea of
oblivion and lifts up the lost Veda on his mighty tusks into the
light of our waking consciousness and on to the firm soil of our
externalised knowledge.
Not therefore the conception of semi-savages or half
civilised philosophers, but the disjecta membra of a profound
spiritual culture, a high and complex Yogic discipline and a
well-founded theory of our relations with the unseen is what
we shall expect in Veda & Vedanta. It is here that Comparative
Philology intervenes. For it professes to have fixed for the Vedas
a meaning which will bring them well within the savage theory
and for the Vedanta an ambiguous character, half of it barbarous
foolishness and half of it sublime philosophy such as we might
expect from a highly gifted nation emerging out of a very
primitive culture into a premature and immature activity of the
higher intellectual faculties. A worship of the personified Sun,
Moon, Fire, Wind, Dawn, Sky and other natural phenomena
by means of a system of animal sacrifices, this is the Veda;
high religious thinking & profound Monistic ideas forcibly
derived from Vedic Nature-worship marred by the crudest
notions about physics, psychology, cosmology and material
origins & relations generally and mixed up with a great mass
Isha Upanishad: Part Two
of unintelligible mystical jargon, this is the Upanishads. If that
be so, our preoccupation with these works is misplaced. We
must put them away as lumber of the past, interesting records
of the beginnings and crude origins of religion and philosophy
but records only, not authorities for our thought or lamps for
our steps in life. We must base ourself not on the Vedas and
Upanishads, but, as for that matter many of us are well inclined
to do, on Badarayana, Kapila, Shankara and Buddha, not on the
ancient Rishis but on the modern philosophers and logicians.
Such an abandonment is only obligatory on us after we have
fixed the precise scientific value of these philological conclusions,
the view of this modern naturalistic interpretation of which so
much is made. We are too apt in India to take the European
sciences at their own valuation. The Europeans themselves are
often more sceptical. In ethnology the evidence of philology
is increasingly disregarded. The ethnologists tend to disregard
altogether, for example, the philological distinction between
Aryan and Dravidian with its accompanying corollary of an
immigration from the sub-Arctic regions or the regions of the
Hindu-Kush and to affirm the existence of a single homogeneous
Indo-Afghan race in immemorial occupation of the peninsula.
Many great scientific thinkers deny the rank of a science to
philology or are so much impressed by the failure of this branch
of nineteenth-century inquiry that they doubt or deny even the
possibility of a science of language. We need not therefore yield
a servile assent to the conclusions of the philologists from any
fear of being denounced as deniers of modern enlightenment
and modern science; for we shall be in excellent company, supported by the authority of protagonists of that enlightenment
and science.
When we examine the work of the philologists, our suspicions will receive an ample confirmation; for we shall find no
evidence of any true scientific method, but only a few glimpses
of it eked out by random speculation sometimes of a highly
ingenious and forcible character but sometimes also in the last
degree hasty and flimsy. A long time ago European scholars comparing what are now called the Indo-Aryan tongues were struck
Chapters for a Work on the Isha Upanishad
by the close resemblance amounting to identity of common
domestic and familiar terms in these languages. “Pitar, patˆer,
pater, vater, father”, “matar,
mˆetˆer, mater, mutter, mother”, —
here, they thought, was the seed of a new science and the proof of
an affiliation of different languages to our parent source which
might lead to the explanation of the whole development of human speech. And indeed there was a coincidence & a discovery
which might have been as important to human knowledge as
the fall of Newton’s apple and the discovery of gravitation. But
this great possibility never flowered into actuality. On the contrary the after results were disappointingly meagre. One or two
bye-laws of the modification of sounds as between the Aryan
languages were worked out, the identity of a certain number of
terms as between these kindred tongues well-established and a
few theories hazarded or made out as to the classification not
scientific but empirical of the various extant dialects of man. No
discovery of the laws governing the structure of language, no
clear light on the associations between sound and idea, no wide,
careful and searching analysis of the origins and development
even of the Aryan tongues resulted from this brilliant beginning.
Philology is an enquiry that has failed to result in the creation
of a science.
In its application to the Vedas modern philology has followed two distinct methods, the philological method proper
and the scholastic, derivation of words and the observation of
the use of words. From comparative philology in its present
imperfect & rudimentary condition all that Vedic research can
gain is the discovery of a previously unsuspected identity of
meaning as between some peculiarly Vedic words or forms or the
Vedic use of Sanscrit words or forms and the sense of the same
vocable or form, whether intact or modified, in other Aryan
tongues. Wherever Philology goes beyond this limit, its work
is conjectural, not scientific and cannot command from us an
implicit assent. Unfortunately, also, European scholars permit
themselves a licence of speculation and suggestion which may
sometimes be fruitful but which renders their work continually
unconvincing. I may instance — my limits forbid more detail
Isha Upanishad: Part Two
— Max Muller’s extraordinary dealings in his Preface to the
Rig Veda with the Vedic form uloka (for loka). He derives this
ancient form without an atom or even a shadow of proof or
probability from an original uruloka or urvaloka, rejecting cavalierly the obvious & fruitful Tamil parallel uloka — the same
word with the same meaning — on the strength of an argument
which proceeds from his ignorance of the Tamil tongue and
its peculiar phonetic principles. The example is typical. These
scholars are on firmer ground when they attempt to establish
new meanings of words by legitimate derivation from Sanscrit
roots and careful observation of the sense suitable to a particular
word in the various contexts in which it occurs. But here also
we may be permitted to differ from their arguments and reject
their conclusions. For their work is conjectural; not only is the
new meaning assigned to particular words conjectural but the
interpretation of the context on which its correctness depends
is also very often either doubtful or conjectural. We are moving
in a field of uncertainty and the imposing careful method and
systematisation of the European scholars must not blind us to
the fact that it is a method of conjecture and a systematisation
of uncertainties.
Is a more certain application of philology to the Veda at all
possible? I believe it is. I believe that by following a different clue
we can arrive at least at the beginnings of a true science which
will explain in its principles & details the origin, structure and
development first of the Sanscrit, and then of the other Aryan &
Dravidian tongues, if not of human speech generally in its various families. The scholars erred because they took the identity
“pitar, pater, vater, father” as the master-clue to the identities of
these languages. But this resemblance of familiar terms is only an
incident, a tertiary result of a much deeper, more radical, more
fruitful identity. The real clue is not yet discovered, but I believe
that it is discoverable. Until, however, it is found and followed
up, a task which demands great leisure and a gigantic industry, I
am content to insist on the inconclusiveness of the initial work of
the philologists. I repeat, the common assumption in Europe and
among English-educated Indians that the researches of European
Chapters for a Work on the Isha Upanishad
scholarship have fixed for us correctly, conclusively & finally the
meaning of Veda and the origin & process of development of
Vedanta, is an assumption not yet justified and until it is justified
no one is bound by it who does not choose to be bound. The
field is still open, the last word still remains to be pronounced.
I refuse, therefore, at this stage, my assent to the European idea
of Veda and Vedanta and hold myself free to propound another
interpretation and a more searching theory.
Chapter [ ]1
I have combated the supremacy of the European theory — not
seeking actually to refute it but to open the door for other possibilities, because the notions generated by it are a stumbling
block to the proper approach to Vedanta. Under their influence
we come to the Upanishads with a theory of their origin and in a
spirit hostile to the sympathetic insight to which alone they will
render up their secret. The very sense of the word Vedanta indicates clearly the aim of the seers who composed the Upanishads
as well as the idea they entertained, — the true & correct idea, I
believe, of their relations to the Veda. They were, they thought,
recording a fulfilment of Vedic knowledge, giving shape to the
culmination to which the sacred hymns pointed, and bringing
out the inner and essential meaning of the practical details of
the Karmakanda. The word, Upanishad, itself meant, I would
suggest, originally not a session of speculative inquirers (the ingenious & plausible German derivation) but an affirmation and
arrangement of essential truths & principles. The sense, it would
almost seem, was at first general but afterwards, by predominant
practice, applied exclusively to the Brahmi Upanishad, in which
we have the systematisation particularly of the Brahmavidya.
In any case such a systematisation of Vedic Knowledge was
what these Rishis thought themselves to be effecting. But the
1 Sri Aurobindo did not write a chapter number. — Ed.
Isha Upanishad: Part Two
modern theory denies the claim and compels us to approach
the Upanishads from a different standpoint and both to judge
and to interpret them by the law of a mentality which is as far
as the two poles asunder from the mentality of the writers. We
shall therefore certainly fail to understand the workings of their
minds even if we are right in our history.
But I am convinced that the claim was neither a pretence
nor an error. I believe the Vedas to hold a sense which neither
mediaeval India nor modern Europe has grasped, but which
was perfectly plain to the early Vedantic thinkers. Max Muller
has understood one thing by the Vedic mantras, Sayana has
understood another, Yaska had his own interpretations of their
antique diction, but none of them understood what Yajnavalkya
and Ajatashatru understood. We shall yet have to go back from
the Nature-worship and henotheism of the Europeans, beyond
the mythology and ceremonial of Sayana, beyond even the earlier
intimations of Yaska and recover — nor is it the impossible task
it seems — the knowledge of Yajnavalkya and Ajatashatru. It is
because we do not understand the Vedas that three fourths of
the Upanishads are a sealed book to us. Even of the little we
think we can understand, much has been insecurely grasped and
superficially comprehended, so that these sublimest of all Scriptures have become, latterly, more often a ground for philosophic
wranglings than an illumination to the soul. For want of this key
profound scholars have fumbled and for want of this guidance
great thinkers gone astray, — Max Muller emitted his wonderful
utterance about the babblings of humanity’s nonage, Shankara
left so much of his text unexplained or put it by as inferior
truth for the ignorant, Vivekananda found himself compelled
to admit his non-comprehension of the Vedantins’ cosmological
ideas & mention them doubtfully as curious speculations. It is
only Veda that can give us a complete insight into Vedanta. Only
when we thoroughly know the great Vedic ideas in their totality
shall we be able entirely to appreciate the profound, harmonious
and grandiose system of thought of our early forefathers. By
ignoring the Vedas we lose all but a few rays of the glorious sun
of Vedanta.
Chapters for a Work on the Isha Upanishad
But whether this view is sound or unsound, whether we
decide that the sense of those ancient writings was best known to
the ancient Hindus or to the modern Europeans, to Yajnavalkya
or to Max Muller, two things are certain that the Vedantic
Rishis believed themselves to be in possession of the system
of their Vedic predecessors and that they surely did not regard
this system as merely a minute collection of ritual practices or
merely an elaborate worship of material Nature-Powers. Minds
that saw the world steadily as a whole, they did not repel that
worship or disown that ritual. Surya was to them the god of
the Sun; Agni they regarded as the master of fire; but they were
not — and this is the important point — simply the god of the
sun and simply the master of fire. They were not even merely
a Something behind both, unknown & vague, although deep,
mighty & subtle; but because of the nature & origin of the sun,
Surya was also a god of a higher moral & spiritual function
& Agni possessed of diviner & less palpable masteries. I will
cite the single example of the Isha Upanishad in support of my
point. The bulk of this poem is occupied with the solution of
problems which involve the most abstruse and ultimate questions of metaphysics, ethics and psychology; yet after a series of
profound and noble pronouncements on these deep problems
the Upanishad turns, suddenly, without any consciousness of
descent, without any lowering of tone to appeal with passion
and power not to some Supernal Power but to Surya, to Agni. Is
it to the earthly Fire and the material Sun that the Rishi lifts his
mighty song? Does he pray to Surya to give him the warmth of
his beams or to drive away night from the sky? Does he entreat
Agni to nourish the sacrificial fire or to receive for the gods on
his flaming tongues the clarified butter and the Soma-juice? Not
even for a moment, not even by allusion; but rather to Surya to
remove — from the sight of his mind — the distracting brilliance
which veils from mankind the highest truth and form of things,
to enable him to realise his perfect identity with God and to Agni
to put aside this siege of the devious attractions of ignorance and
desire and raise our kind to that sublime felicity reserved for
purified souls. It is for the fulfilment of the loftiest spiritual ends
Isha Upanishad: Part Two
that he calls upon Surya; it is for support in the noblest moral
victories that he appeals to Agni. This is not Helios Hyperion but
another Vivusvan, master of this sun & its beams (that is also
evident) but master too of the soul’s illumination, sa no dhiyah
prachodayat; this is not the limping blacksmith Hephaistos, but
another Hiranyaretas, master no doubt of this fire and its helpful
& consuming flames, but master also of purified & illuminated
action and force, hota kavikratuh satyas chitrasravastamah —
agnih purvebhir rishibhir idyo nutanair uta, the priest, the seer,
the true, the full of rich inspirations, Agni adorable to the sages
of the past, adorable to the great minds of today. Here is no
lapse of a great philosophic mind into barbarous polytheistic
superstition, no material and primitive Nature-worship, no extraordinary intellectual compromise and vague henotheism. We
are in the presence of an established system of spiritual knowledge and an ordered belief in which matter, mind and spirit
are connected and coordinated by the common action of great
divine powers. When we know according to what idea of cosmic
principle Surya and Agni could be at once material gods and
great spiritual helpers, we shall have some clue to the system
of the early Vedantins and at the same time, as I believe, to the
genuine significance and spiritual value of that ancient & eternal
bedrock of Hinduism, the Vedas.
But European scholars have their own explanation of the
development of this remarkable speculative system out of the
superstitious ritual and unintelligent worship which is all they
find in the Vedas and, since the utmost respect in intellectual
matters ought to be paid to the king of the day even when we
seek to persuade him to abdicate, I must deal with it before I
close this introductory portion & pass to the methods & substance of the Upanishads. It is held that there was a development
of religious thought from polytheism to henotheism and from
henotheism to pantheism which we can trace to some extent
in the Vedas themselves and of which the Upanishads are the
culmination. Some, notably the Indian disciples of European
scholarship — interpreting these ancient movements by the light
of our very different modern intellectuality or pushed by the
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besetting Occidental impulse to search in our Indian origins for
parallels to European history — even assert that the Upanishads
represent a protestant and rationalistic movement away from
the cumbrous ritual, the polytheistic superstition and the blind
primitive religiosity of the Vedas and towards a final rationalistic culmination in the six Darshanas, in the agnosticism of
Buddha, in the atheism of Charvaka & in the loftiness of the
modern Adwaita philosophy. It would almost seem as if this
old Indian movement contains in itself at one & the same time
the old philosophic movement of [the Greeks], Luther’s Protestant reformation and the glories of modern free thought.2 These
are indeed exhilarating notions and they have been attractively
handled — some of them can be read, developed with great lucidity and charm in that remarkable compilation of European
discoveries and fallacies, M..r Romesh Chandra Dutt’s History of
Ancient Indian Civilisation. Nothing indeed can be more ingenious and inspiriting, nothing more satisfactory at once to the
patriotic imagination and our natural human yearning for the
reassuringly familiar. But are such ideas as sound as they are
ingenious? are they as true as they are exhilarating? One may
surely be permitted to entertain some doubt! I profess myself
wholly unable to find any cry of revolutionary protest, any note
of rationalism in the Upanishads. I can find something one might
almost call rationalism in Shankara’s commentary — but an Indian rationalism entirely different in spirit from its European
counterpart. But in the Upanishads the whole method is suprarational; it is the method of intuition and revelation expressed
in a language and with a substance that might be characterised
rather as the language of mysticism than of rationality. These
sages do not protest against polytheism; they affirm the gods.
2 The following sentence was written in the top margin of the manuscript page. Its
place of insertion was not marked:
One would sometimes almost think that this upheaval of thought anticipated at once
Plato & Empedocles, Luther, Erasmus and Melanchthon, Kant, Hegel & Berkeley,
Hume, Haeckel & Huxley — that we have at one fell blast Graeco-Roman philosophy, Protestant Reformation & modern rationalistic tendency anticipated by the single
movement from Janaka to Buddha.
Isha Upanishad: Part Two
These spiritual Titans do not protest against ritual and ceremony,
they insist on the necessity of ritual and ceremony. It is true
that they deny emphatically the sufficiency of material sacrifices
for the attainment of the highest; but where does the Rigveda
itself assert any such efficacy? From this single circumstance no
protestant movement against ritual and sacrifice can be inferred,
but at the most we can imagine rather than deduce a spiritual
movement embracing while it exceeded ritual and sacrifice. But
even this seems to me more than we can either infer or hazard
without more light on the significance of early Vedic worship
& the attitude on the subject of the Vedic Rishis. It is also
true that certain scattered expressions have been caught at by
Theistic minds as significant of a denial of polytheistic worship.
I have heard the phrase, nedam yad idam upasate, not this to
which men devote themselves, of the Kena Upanishad given this
sense by reading the modern sense of upasana, worship, into the
old Vedantic text. It can easily be shown from other passages
in the Upanishads that upasate here has not the sense of religious worship, but quite another significance. We have enough
to be proud of in our ancient thought & speculation without
insisting on finding an exact anticipation of modern knowledge
or modern thought & religion in these early Scriptures written
thousands of years ago in the dim backwards of our history.
The theory of a natural and progressive development of
Pantheistic ideas is far more rational and probable than this
adhyaropa of European ideas & history onto the writings of
the ancient world. But that theory also I cannot accept. Because
the clearly philosophical passages in the Vedas, — those that are
recognised as such, — occur in the later hymns, — in which the
language is nearest to modern Sanscrit, — it is generally supposed that such a development is proved. It is, however, at least
possible that we do not find philosophical ideas in the more ancient hymns merely because we are not mentally prepared to find
them there. Not understanding their obscure and antique diction
we interpret conjecturally with a confidence born of modern
theories, led by our preconceived ideas to grasp only at what,
we conceive, ought to be the primitive notions of a half-savage
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humanity. Any indications of more developed religious motives,
if they exist, will from this method get no chance of revealing
themselves & no quarter even if they insisted on lifting their
luminous heads out of the waves of oblivion. In hymns with an
almost modern diction, we have on the contrary no choice but
to recognise their presence.
We cannot then say that there was no philosophy in the
earlier & obscurer hymns unless we are sure that we have rightly
interpreted their difficult language. But there are also certain positive considerations. The Vedantic thinkers positively believed
that they were proceeding on a Vedic basis. They quote Vedic
authority, appeal to Vedic ideas, evidently thinking themselves
standing on the secure rock of Veda. Either, then, they were
indulging in a disingenuous fiction, inconsistent with spiritual
greatness & that frank honesty, arjavam, on which the nation
prided itself, — either they were consciously innovating under
a pretence of Vedic orthodoxy or else quite honestly they were
reading their own notions into a text which meant something
entirely different, as has often been done even by great & sincere
intellects. The first suggestion — it has, I think, been made, — is
inadmissible except on conclusive evidence; the second deserves
If it were only a matter of textual citation or a change of
religious notions, there would be no great difficulty in accepting
the theory of an unconscious intellectual fiction. But I find in
the Upanishads abounding indications of a preexisting philosophical system, minute & careful at least & to my experience
profound as well as elaborate. Where is the indication of any
other than a Vedic origin for this well-appointed metaphysics,
science, cosmology, psychology? Everywhere it is the text of
the Veda that is alluded to or quoted, the knowledge of Veda
that is presupposed. The study of Veda is throughout considered
as the almost indispensable preliminary for the understanding
of Vedanta. How came so colossal, persistent & all-pervading
a mistake to have been committed by thinkers of so high a
capacity? Or when, under what impulsion & by whom was this
great & careful system originated & developed? Where shall
Isha Upanishad: Part Two
we find any documents of that speculation, — its initial steps,
its gradual clarifying, its stronger & more assured progress?
The Upanishads are usually supposed themselves to be such
documents. But the longer I study these profound compositions,
the less I feel able to accept this common and very natural
hypothesis. If we do not prejudge their more recondite ideas
as absurd, if we try sympathetically to enter into the thoughts
& beliefs of these Rishis, to understand what precise facts or
experiences stand behind their peculiar language, especially if
we can renew those experiences by the system they themselves
used, the system of Yoga, — a method still open to us — it will,
I think, very soon dawn upon our minds that these works are
of a very different nature from the speculative experiments they
are generally supposed to be. They represent neither a revolt
nor a fresh departure. We shall find that we are standing at
a goal, not assisting at a starting-point. The form of the Upanishads is the mould not of an initial speculation but of an
ultimate thinking. It is a consummation, not a beginning, the
soul of an existing body, not the breath of life for a body yet
to come into being. Line after line, passage after passage indicates an unexpressed metaphysical, scientific or psychological
knowledge which the author thinks himself entitled to take for
granted, just as a modern thinker addressing educated men on
the ultimate generalisations of Science takes for granted their
knowledge of the more important data and ideas accepted by
modern men. All this mass of thought so taken for granted must
have had a previous existence and history. It is indeed possible
that it was developed between the time of the Vedas and the
appearance of these Vedantic compositions but left behind it no
substantial literary trace of its passage and progress. But it is
also possible that the Vedas themselves when properly understood, contain these beginnings or even most of the separate
data of these early mental sciences. It is possible that the old
teachers of Vedanta were acting quite rationally & understood
their business better than we understand it for them when they
expected a knowledge of Veda from their students, sometimes
even insisting on this preliminary knowledge, not dogmatically,
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not by a blind tradition, but because the Veda contained that
basis of experimental knowledge upon which the generalisations
of Vedanta were built. There is a chance, a considerable chance
— I must lay stress again and more strongly on a suggestion
already hazarded, — that minds so much closer to the Vedas in
time and in the possibility of spiritual affinity may have known
better the meaning of their religion than the inhabitant of different surroundings and of another world of thought speculating
millenniums afterwards in the light of possibly fanciful Greek
and German analogies. So far as I have been able to study &
to penetrate the meaning of the Rigvedic hymns, it seems to
me that the Europeans are demonstrably wrong in laying so
predominant a stress on the material aspects of the Vedic gods.
I find Varuna and Mitra to be mainly moral and not material
powers; Surya, Agni, Indra have great psychical functions; even
Sarasvati, in whom the scholars insist on seeing, wherever they
can, an Aryan river, presents herself as a moral and intellectual
ˆ ıvatˆı, Yajnam
agency, — “Pavak
aˆ nah Sarasvatˆı Vajebhir
ˆ am
ˆ Chetantˆı sumatˆınam,
vashtu dhiyavasuh.
Chodayitrˆı sunrit
Yajnam dadhe Sarasvatˆı. Maho arnas Sarasvatˆı Prachetayati keˆ
ˆ dhiyo visvaˆ virajati.”
If we accept the plain meaning of
the very plain & simple words italicised, we are in the presence
not of personified natural phenomena, but of a great purifying,
strengthening and illuminating goddess. But every word in the
passage, pavaka, yajnam dadhe, maho arnas, ketuna, it seems
to me, has a moral or intellectual significance. It would be easy
to multiply passages of this kind. I am even prepared to suggest
that the Vritras of the Veda (for the Sruti speaks not of a single
Vritra but of many) are not — at least in many hymns — forces
either of cloud or of drought, but Titans of quite another &
higher order. The insight of Itihasa and Purana in these matters
informed by old tradition seems to me often more correct than
the conjectural scholarship of the Europeans. But there is an even
more important truth than the high moral and spiritual significance of the Vedic gods and the Vedic religion which results to
my mind from a more careful & unbiassed study of the Rigveda.
We shall find that the moral functions assigned to these gods are
Isha Upanishad: Part Two
arranged not on a haphazard, poetic or mythological basis, but
in accordance with a careful, perhaps even a systematised introspective psychology and that at every step the details suggested
agree with the experiences of the practical psychology which
has gone in India from time immemorial by the name of Yoga.
The line Maho Arnas Sarasvati prachetayati ketuna dhiyo visva
virajati is to the Yogin a profound and at the same time lucid,
accurate and simple statement of a considerable Yogic truth and
most important Yogic experience. The psychological theory &
principle involved, a theory unknown to Europe and obscured in
later Hinduism, depends on a map of human psychology which
is set forth in its grand lines in the Upanishads. If I am right,
we have here an illuminating fact of the greatest importance
to the Hindu religion, a fact which will light up, I am certain,
much in the Veda that European scholarship has left obscure
and will provide our modern study of the development of Hindu
Civilisation with a scientific basis and a principle of unbroken
continuity; we may find the earliest hymns of the Veda linked
in identity of psychological experience to the modern utterances
of Vivekananda and Sri Ramakrishna. Meanwhile the theory
I have suggested of the relations of Veda to Vedanta receives,
I contend, from these Vedic indications a certain character of
But I have to leave aside for the present these great & interesting but difficult questions. Although I believe the knowledge
of Veda to be requisite for a full understanding of Vedanta,
although I have considered it necessary to lay great stress on that
relation, I shall myself in this book follow a different method.
I shall confine my inquiry principally to the evidence of the
Upanishads themselves and use them to shed their light on the
Veda, instead of using the light of the written Veda to illumine the
Upanishads. The amount & quality of truth I shall arrive at by
this process may be inferior in fullness and restricted in quantity;
instead of the written mantras, authoritative to many and open
to all, I shall have to appeal largely to Yogic experiences as yet
accessible only to a few; but I shall have in compensation this
advantage that I shall proceed from the less disputed to the more
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disputed, from the nearer & better known to the obscurer &
more remote, advancing, therefore, by a path not so liberally set
with thorns and strewn with impeding boulders. By the necessity
of the times my object must be different from that of the mighty
ones who went before us. The goal Shankara and other thinkers
had in view was the intellectual assurance of the Brahmavada;
ours will be the knowledge of the Veda. Mighty Jnanis and
Bhaktas, they sought in the Upanishads only those metaphysical
truths which base upon reason and Vedic authority the search
for the Highest; all else they disregarded as mean or of little
moment. From those secure & noble heights, facile of ascent
to our ancestors, we of the present generation are compelled
to descend. Obliged by the rationalistic assault to enquire into
much which they, troubled only by internal & limited disputes,
by Buddhism & Sankhya, could afford to take for granted, called
upon by modern necessity to study the ideas of the Upanishads
in their obscure details no less than in their clear & inspiring
generalities, in their doubtful implications no less than in their
definite statements, in physical and psychological limb and member no less than in their heart of metaphysical truth, we must
seek to know not only the Brahman in Its Universality, but the
special functions of Surya and the particular powers of Agni;
devote thought to the minor & preliminary “Vyuha rashmin
samuha” as well as to the ultimate and capital So’ham asmi;
neglect neither the heavenly fire of Nachicatus nor the bricks of
his triple flame of sacrifice nor his necklace of many colours. We
have behind the Upanishads a profound system of psychology.
We must find our way back into that system. We perceive indications of equally elaborate ideas about the processes underlying
physical existence, human action and the subtle connections of
mind, body and spirit. We must recover in their fullness these
ideas and recreate, if possible, this ancient system of psychical
mechanics & physics. We find also a cosmology, a system of
gods and of worlds. We must know what were the precise origin
and relations of this cosmology, on what experiences subjective
or objective they rested for their justification. We shall then
have mastered not only Vedantadarshana but Vedanta, not only
Isha Upanishad: Part Two
the truth that Badarayana or Shankara arrived at but the revelation that Yajnavalkya & Ajatashatru saw. We may even be
compensated for our descent by a double reward. By discovering the early Vedantic interpretation of Veda, we may pour
out a great illumination on the meaning of Veda itself, — to
be confirmed, possibly, by the larger & more perfect Nirukta
which the future will move inevitably to discover. By recovering
the realisations of Yajnavalkya & Ajatashatru, we shall recover
perhaps the inspired thoughts of Vasishta and Viswamitra, of
Ghora from whom perhaps Srikrishna heard the word of illumination, of Madhuchchhandas, Vamadeva and Atri. And we
may even find ourself enriched in spiritual no less than in psychological knowledge; rejoice in the sense of being filled with a
wider & more potent knowledge & energy, with jnanam, with
tapahshakti, & find ourselves strengthened & equipped for the
swifter pursuit & mightier attainment of the One whom both
Veda & Vedanta aspire to know & who is alone utterly worth
Chapter V.
The Interpretation of Vedanta.
In an inquiry of this kind, so far as we have to use purely intellectual means — and I have not concealed my opinion that
intellectual means are not sufficient and one has to trust largely
the intuitions of a quiet and purified mind and the experiences
of an illuminated and expanding soul, — but still, so far as we
are to use purely intellectual means, the first, most important,
most imperative must be a submissive acceptance of the text of
the Sruti in its natural suggestion and in its simple and straightforward sense. To this submissiveness we ought to attach the
greatest importance & to secure it think no labour or selfdiscipline wasted. It is the initial tapasya necessary before we
are fit to approach the Sruti. Any temperamental rebellion, any
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emotional interference, any obstinacy of fixed mental association, any intellectual violation of the text seems to me to vitiate
the work of the interpreter and deprive it, even when otherwise
noble and brilliant, of some of its value. It is for this reason that
the mind, that restless lake of sanskaras, preferences, prejudices,
prejudgments, habitual opinions, intellectual & temperamental
likes & dislikes, ought to be entirely silent in this matter; its role
is to be submissive and receptive, detached, without passion;
passivity, not activity, should be its state, na kinchid api chintayet. For the Sruti carries with it, in its very words, a certain
prakash, a certain illumination. The mind ought to wait for that
illumination and receiving it, should not because it is contrary to
our expectation or our desire, labour to reject or alter what has
been seen. Our pitfalls are many. One man has an active, vital
& energetic temperament; he is tempted to read into Sruti the
praise of action, to slur over anything that savours of quietism.
Another is temperamentally quietistic; any command enjoining
action as a means towards perfection his heart, his nerves cannot
endure, he must get rid of it, belittle it, put it aside on whatever
pretext. This is the interference of temperamental preference
with the text of the Sruti. A man is attached to a particular
thinker or teacher, enamoured of a definite view of life & God.
Any contradiction of that thinker, teacher or view irritates his
heart & cannot be borne, even though the contradiction seems
to stand there plainly on the face of sacred writ; the mind at
once obeying the heart sets about proving to itself that the
words do not mean what they seem to mean. This is the interference of emotional preference. Or else the mind has always
been accustomed to a particular philosophy, mode of thinking,
idea of religion or dogma. Whatever contradicts these notions,
strikes our fixed mental idea as necessarily wrong. Surely, it
says, the philosophy, the thought, the dogma to which I am
accustomed must be the thought of the Scriptures; there cannot,
in the nature of things, be anything in them inconsistent with
what I believe; for what I believe is true and the Scriptures are
repositories of truth. So begins the interference which arises from
association & fixed opinions. There is, finally, the intervention
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of the intellect when a speculative philosopher with a theory or a
scholar reaching out after novelty or conscious of an opening for
scholastic ingenuities, meddles powerfully with the plain drift of
the text. All these interferences, however brilliantly they may
be managed, are injuries to the truth of Veda; they diminish its
universality and limit its appeal. It is for others to judge whether
I have myself been able to avoid all of them, — especially the
intellectual interference to which my temperament is most open,
but I have had certainly the will to avoid it if not the power, the
intention if not its successful performance.
I do not mean, however, that the received or dictionary
sense of the word has to be always accepted. In dealing with
these ancient writings such a scholastical puritanism would be
less dangerous indeed than the licence of the philosophic commentators, but would still be seriously limiting. But in departing
from the dictionary sense one must not depart from the native
and etymological sense of the word; one ought to abide within its
clear grammatical connotation as in a hedge of defence against
one’s own intellectual self-will and any superstructure of special
sense or association must be consistent with that connotation
and with the general usage of the Upanishads or of the Veda
on which they rest. I have myself suggested that the scope of
dhanam in the first verse of the Isha exceeds the contracted idea
of material wealth and embraces all sorts of possessions; eno
in the last verse still keeps to me its etymological association
and is different from papa; the word vayunani meaning no
doubt actions or activities, has been supposed by me to keep
a colour of its proper etymological sense “phenomena” and
to denote universal activities and not solely the individual or
human; but none of these suggestions in the least meddle with
the grammatical connotation, the etymological force or even the
dictionary meaning of the words used; only a deeper or more
delicate shade of meaning is made to appear than can ordinarily
be perceived by a careless or superficial reader. A more serious
doubt may arise when I suggest special associations for drishtaye and satya in the [fifteenth] verse. It will be seen however
that in neither case do I depart from the basic meaning of the
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words, sight for drishti, truth for satya. It will be seen also, as
I proceed in my larger task, that I have good Vedic warrant
for supposing these special senses to be applied sometimes &
indeed often to sight and to Truth in the Sruti and that they
agree with the whole drift & logical development of this &
other Upanishads.
For the fixing of the actual sense of separate words in Sruti is
not the only condition of the interpretation nor is the acceptance
of their natural sense the only standard for the interpreter. A
great value, indeed an immense value must be attached, in my
opinion, to the rhythm & structure and the logical connection
with each other in thought of the separate clauses & shlokas.
The language of the Upanishads is largely regarded by the modern readers as sublime and poetical indeed, full of imagery &
suggestion, but not to be too much insisted on, not always to
be pressed as having a definite meaning but often allowed to
pass vaguely as rather reaching out at truths than accurately
expressing them. My experience forbids me to assent to this
view, in itself very natural and superficially reasonable. I have
been forced to believe in the plenary inspiration of the Upanishads in word as well as in thought; I have been continually
obliged to see that the expressions they use are the inevitable
expression for the thought that has to be conveyed, and even
when using poetical language the Rishis use it with a definite
purpose, not vaguely reaching out at truth, but keeping before
their vision a clear and firm thought or experience which they
clearly & firmly express. No interpretation would impress me
with a sense of satisfaction which did not give its clear & due
weight to each word or account for the choice of one word over
another where the choice is unusual. In accordance with this fullness of inspiration is the perfection of the chhandas, the rhythm
& structure of verse & sentence which corresponds felicitously
with the rhythm & structure of the thought. I may instance
for this importance of the rhythm & structure of sentence such
a juxtaposition as jagatyam jagat in the first verse; while the
remarkable development & balance, supremely wedded to the
thought, of the six verses about Vidya & Avidya may stand as
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an example of the importance of rhythm & structure of both
sentence & verse. The jagatyam jagat of the first verse already
alluded to, is a striking instance of the perfect & pregnant use
of language, but there are numerous other examples such as the
powerful collocation of kavir manishi paribhuh swayambhur in
one of the most noble & profound of the revelatory shlokas,
the [eighth]. It is easy for a careless translator or interpreter to
accept kavir & manishi loosely as words with the same essential
meaning used a little tautologically for a rhetorical effect. In
reality, they differ widely in sense, are used in this passage with
great correctness and pregnancy and on a right understanding
of them depends our right understanding of the whole system of
philosophy developed in the Isha. Much depends on whether we
take the hiranmaya patra of the [fifteenth] shloka as mere vague
poetical rhetoric or an image used with a definite intention and a
lucid idea. But almost every step in the Isha will give us examples.
Even an observation of formal metre as an element of
the rhythm is of some importance to the Vedantic interpreter.
The writers of the Upanishads handle their metres, whether
Anushtup or Tristubh, not entirely in the manner of the Vedic
Rishis, but very largely on Vedic principles. They permit themselves to avoid elision even in the middle of a pada, eg vidyancha
avidyancha, and always avoid it between the different padas;
their principle is to keep not only the two lines of the shloka
but all its four parts separate and not to run them into each
other by sandhi. This peculiarity disappears in the manuscript &
printed copies where the post-Vedic sandhi is observed usually
though not with absolute consistency. But the disregard of Vedic
practice is ruinous to the rhythm and sweetness of the verse,
for it disregards the first conditions of the Vedic appeal to the
ear. What for instance can be more clumsy than the junction
of the padas in the seventh shloka, with its heavy obstruction
& jar as of a carriage wheel jolting momentarily over a sudden
yasmin sarvani bhutanyatmaivabhud vijanatah
or what can be more rhythmical, sweet & harmonious than the
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same verse properly written & read with an observation of the
pause between the padas
yasmin sarvani bhutani atmaivabhud vijanatah?
There are other antique peculiarities, the use of two short matras
as the equivalent of one long syllable, the occasional introduction of one or more excessive feet into a pada, resembling the
use of the Alexandrine in English dramatic verse, the optional
quantity of the vowel before a conjunct consonant of which
the second element is a liquid, especially the semivowels y or v,
and, — although this is more doubtful, — the Vedic use of these
semivowels optionally as actual vowels which turns a dissyllable
frequently into a trisyllable — a freedom possible only in a living
language appealing to an ear tuned to the flexibility of living &
daily intonations. It is possible that we have an example of this
use in vidyancha avidyancha, but although it would introduce
a very beautiful and delicate poetical effect, we cannot speak
with certainty. These minutiae are not merely interesting to the
literary critic and the philologist. Their importance will appear
when we find that Max Muller would almost tempt us, for
the sake of regularity of metre, to eject the important, if not
indispensable yathatathyato, which gives such profundity, so
many reverberations of meaning to the closing thought in the
majestic [eighth] shloka, kavir manishi paribhuh swayambhur,
yathatathyato’rthan vyadadhach chhaswatibhyah samabhyah;
or that Shankara’s desperate dealings with the line, from his
point of view almost unmanageable,
vinashena mrityum tirtwa sambhutyamritam asnute
his forcing of vinasha to mean sambhava and reading of tirtwa
asambhutya are negatived by the metre & rhythm of the verse no
less than by the rhythm & structure of the thought throughout
these six crucial verses.
The ordinary view of the Upanishads ignores another
equally important, if not more important characteristic, the
closeness of their logical structure, the intimate subjective linking
of clause with clause, the logical stride from shloka to shloka, the
profound relations of passage to passage. The usual treatment
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of these works seems to go on the assumption that this high
logical strenuousness does not exist. They might often be loose
collections of ill connected speculations, haphazard & illogical
structures, for all the importance that is given to this element of
their divine inspiration. I shall try to show how mighty are the
architectonics of thought in the Isha, how movement leads on to
movement, how intimately, for instance, the closing invocations
to Surya & Agni are related to the whole thought-structure and
how perfectly they develop from what precedes. The importance
of the logical relation in the interpretation will be manifest, if I
mistake not, at every step of our progress.3
[ I have spoken so far of the intellectual tests that we can
employ. Before I pass from this subject, it may be well to insert a word of explanation, of self-defence, almost of apology.
Among the intellectual interpreters of Sruti, Shankara towers
like an unreachable giant above his fellows. As a philosopher, as
a metaphysician, as a powerful logician & victorious disputant
his greatness can hardly be measured. For a thousand years and
more he has stood in the heavens of Indian thought, his head far
away in the altitudes of Adwaita, his feet firmly planted on the
lifeless remnants of crushed systems and broken philosophies,
the wreckage of his logical conquests, his mouth like Trishira’s
swallowing up the world, lokan grasantam, annihilating it in the
white flame of the Mayavada, his shadow covering our intellects
& stunting the efforts of all who have dared to think originally
& dispute his conclusions. Not Madhwa, not even Ramanuja
can prevail against this colossal shadow. Yet I have ventured
throughout to differ from this king of commentators — almost
even to ignore this great & invincible disputant. If I have done
so, it is because I think the decree of our liberty has already
been pronounced by another giant of thought. When the great
Vivekananda, potent seedsower of the future, in answer to the
objection of the Pundits, “But Shankara does not say that,”
replied simply but finally, “No, but I, Vivekananda, say it,” he
pronounced the decree of liberation not only for himself but for
3 The paragraph that follows was cancelled in the manuscript by Sri Aurobindo.—Ed.
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all of us from the yoke, the golden but heavy yoke, of the mighty
Dravidian. For this was Vivekananda’s mission to smite away
all obstacles, however great & venerable, & open the path to
the resurgence of Indian originality & the direct confrontation
of the soul of man with the living Truth. He was our deliverer
not only from ignorance & weakness, but from the systems of
knowledge that would limit us and impose a premature finality.
In truth,]
Part II.
The Instruments and Field of Vedanta.
Chapter I.
Textual Inference.
The three principal means of intellectual knowledge are anumana, pratyaksha and aptavakya. Anumana, inference from
data, depends for its value on the possession of the right data,
on the right observation of the data including the drawing of the
right analogies, the unerring perception of true identity & rejection of false identity, the just estimate of difference & contrast,
and finally on the power of right reasoning from the right data.
Pratyaksha is the process by which the things themselves about
which we gather data are brought into our ken; aptavakya is
evidence, the testimony of men who have themselves been in
possession of the knowledge we seek. An error in pratyaksha,
an error committed by the apta, an error of data or of reasoning
from the data may, if serious in its bearing or extent, vitiate
all our conclusions even if all our other means are correct and
correctly used. Especially is this danger present to us when we are
reasoning not from things but from words; when we are using
the often artificial counters of traditional logic & metaphysics,
we are apt to lose ourselves in a brilliant cloud, to be lifted from
the earth, our pratistha, into some nebulous region where even
Isha Upanishad: Part Two
if we win high victories we are not much advanced, since we
get thereby nothing but an intellectual satisfaction and cannot
apply our knowledge to life. This is the great advantage of the
scientist over the metaphysician that he is always near to facts
& sensible things which, when the truth of them is outraged
by the freaks of the mind, present a much more formidable &
tangible protest than words, those vague & flexible symbols of
things which have been habituated to misuse ever since human
thinking began. The metaphysician is too apt to forget that he
is dealing with the symbols of things and not with the things
themselves; he should but is not always careful to compare his
intellectual results with the verities of experience; he is apt to be
more anxious that his conclusions should be logical than that
they should be in experience true. Much of the argumentation
of the great Dravidian thinkers, though perfect in itself, seems
to be vitiated by this tendency to argue about words rather than
about the realities which alone give any value to words. On
the other hand scientists as soon as they go beyond the safe
limits of observation & classification of data, as soon as they
begin to reason & generalise on the basis of their science, show
themselves to be as much subject to the errors of the intellect as
ordinary mortals. They too like the metaphysicians use words
in a fixed sense established upon insufficient data and forge
these premature fixatures into fetters upon thought and inquiry.
We seem hardly yet to possess the right & sufficient data for a
proper understanding of the universe in which we find ourselves;
the habit & power of right reasoning from data, even if with
insufficient materials right reasoning were possible, seem yet to
be beyond the reach of our human weakness. The continued
wrangles of philosophy, dogmatisms of science and quarrels of
religion are so many proofs that we are yet unripe for the highest
processes of thought and inquiry. How few of us have even the
first elementary condition of truth-seeking, a quiet heart and a
silent, patient & purified understanding. For the Vedantins were
surely right in thinking that in order to be a discoverer & teacher
of truth one must first be absolutely dhira, — live that is to say
in a luminous calm of both heart & understanding.
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Part II
The Field and Instruments of Vedanta
Chapter I
Historically, then, we have our Hindu theory of the Vedanta.
It is the systematised affirmation, the reaffirmation, perhaps,
of that knowledge of God, man and the universe, the Veda
or Brahmavidya, on which the last harmony of man’s being
with his surroundings was effected. What the Vedanta is, intrinsically, I have already hinted. It is the reaffirmation of Veda
or Brahmavidya, not by metaphysical speculation or inferential
reasoning, but by spiritual experience and supra-intellectual inspiration. If this idea be true, then by interpreting correctly the
Vedanta, we shall come to some knowledge of what God is, what
man, of the nature and action of the great principles of our being,
matter, life, mind, spirit and whatever else this wonderful world
of ours may hold. In fact, this is my sole object in undertaking the
explanation of the Upanishads. The essential relations of God &
the world, so far as they affect our existence here, this is my subject. A philological enquiry into the meaning of ancient Hindu
documents, an antiquarian knowledge of the philosophising of
ancient generations, although in itself a worthy object of labour
and a patriotic occupation, — since those generations were our
forefathers and the builders of our race, — would not to me be
a sufficient motive for devoting much time & labour out of a
life lived in these pregnant & fruitful times when each of us is
given an opportunity of doing according to our powers a great
work for humanity. I hold with my forefathers that this is an
age of enormous disintegration & reconstitution from which
we look forward to a new Satyayuga. That Satyayuga can only
be reconstituted by the efforts of the sadhus, the seekers after
human perfection, by maintaining in however small a degree
that harmony of man’s being with his surrounding & containing
universe which is the condition of our perfection. The knowledge
Isha Upanishad: Part Two
of the principles of that harmony is therefore man’s greatest need
and should be the first preoccupation of his lovers and helpers.
This knowledge, this perfection is within us and must ultimately
be found and manifested by plunging into the depths of our own
being, into that karanasamudra or causal ocean from which our
beings emerge and bringing out from thence the lost Veda and
the already existing future. Within us is all Veda and all Vedanta,
within us is God & perfected humanity — two beatitudes that
are the same and yet different. But to effect this great deliverance,
to push aside the golden shield of our various thought from the
face of Truth, to rescue the concealed Purusha, future Man, out
of those waters in which he lies concealed and give him form
by the intensity of our tapas, let no man think that it is a brief
or an easy task in which we can dispense with the help that the
wisdom of the past still offers us. We must link our hands to the
sages of the past in order that we may pass on the sacred Vedic
fire, agnir idyah, to the Rishis of the future. The best beginning
for this great inquiry is, therefore, to know what the Vedanta has
to say on these profound problems. Afterwards we may proceed
to confirmation from other sources.
Three questions at the very beginning confront us. What is
the nature of the truth that the Vedanta sets out to teach, —
what, that is to say, are its relations to the actual thought and
labour of humanity? What are these methods of inspiration and
experience by which they arrive at the truths of which they are
the repositories? And granting that they are inspired in word &
thought, how are we to arrive at the right meaning of words
written long ago, in the Sanscrit language, by ancient thinkers
with ideas that are not ours and a knowledge from which we
have receded? Is it the method of the darshanik, the logical
philosopher, that we must follow? Shall we arrive by logic at this
knowledge of the Eternal? Or is [it] the scientist and scholar, who
must be our guides? Shall grammar and analysis from outside
help us? But the scientist does not admit inspiration, the logician
does not use it.
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Part II
The Field and Instruments of Vedanta
Chapter I
Intellect and Revelation
If in the progression of the ages there are always golden periods
in which man recovers self-knowledge and attunes the truth of
himself to the truth of his surroundings — or may it not even
be, may not this be the true secret of his evolution — attunes
his surroundings to his fulfilled and triumphant self, not being
merely determined by his environment, but using it freely for
infinite purposes & determining it, and if the Veda keeps, even
fragmentarily, the practical application and the Vedanta, the
theoretical statement of that self-knowledge, the importance of
the inner meaning of these books to the progress of humanity
will be self-evident. It is perfectly true, or so at least the Indian
Yogin has always held, that we have in ourselves the eternal
Veda. Available by God’s grace or our own effort there is always
in each human being that hidden salvation. But it is hard to
arrive at, harder to apply. Many of the greatest, not seeing how
it can be applied to the conditions of phenomenal life, carry it
away with them into the eternal Silence. They put away from
them the Veda, they seek in the Vedanta or in their souls only so
much knowledge as will help them to loosen the coils of thought
& sense wound round them by the Almighty Magician. But the
Vedanta is not useful only for the denial of life; it is even more
useful for the affirmation of life. If it affirms the evil of bondage
to the idea of this world, it also affirms the bliss of harmony
between the world & God. Neither Shankara nor Schopenhauer
have for us the entirety of its knowledge.
It is this supreme utility of Vedanta for life, for man’s individual and racial evolution that I hope to rescue from the
obscuration of quietistic philosophies born of the pessimism of
the iron age. I have said that I do not deny the truth of these
Isha Upanishad: Part Two
philosophies. The Asad Brahman, Nirvana, annihilation of the
manifest soul in the unmanifest are all of them great truths and,
if we regard them without the fear & shrinking of the ignorant
existence-loving mind, they are not only great but also blissful
truths; they are an eternal part of Vedanta and it is well that
they should have been brought out though with exaggeration &
the exclusion of other verities. But they are only a part, a side of
Vedantic truth. There are other sides, in a way even greater and
more blissful, and at any rate much more helpful to mankind
as a whole. God & the World is my subject, — not the incompatibility of God with the world He has created in Himself, but
the fulfilment of Himself in it for which it was created — the
conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, — by the willed evolution
in man of his higher nature, by a steady self-purification and a
development in the light of this divine knowledge towards the
fulfilment of his own supra-material, supra-intellectual nature.
For that purpose he must know God and not only the physical
laws of Nature. He must know his soul and not only the open
or secret machinery of his body. This knowledge he can only
get from his own soul or from Vedanta explained to him by
the Master, the one who knows, and awakening by its contact
the knowledge in his own soul. He cannot get it from Science
or from speculative Philosophy, but only from God’s revelation.
Nayam atma pravachanena labhyah. If Vedanta had not this
high utility, if it only brought a philosophical satisfaction or
were good for logical disputation, I should not think it worth
while to write a word about it, much less to delve deep for its
We wish to know, we enlightened moderns, what man is,
what God, the nature & relation of matter, mind, life in order to satisfy an intellectual craving. If we can systematise our
guesses about these things, if we can present the world with
a theory intellectually interesting or logically flawless, we are
satisfied. But the ancients wished to know these things because
they thought they were of the greatest importance for man’s
life and being. Whether they had their knowledge by thought
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or by religion, from the judgment or from the heart, their first
preoccupation was to live according to their knowledge, — the
Stoic & the Epicurean quite as much as the Christian or the
Jew held his knowledge as a means towards life, towards the
highest fulfilment of his being. It has been left for enlightened
Europe to profess a religion, yet avowedly separate its precepts
from practical life, and it has been first the privilege of Teutonic
thinkers to speculate in the void, using great words & high ideas
as if these were ornaments of a bright lustre & great costliness
but of no living utility. The Vedanta is above all a rule of life, a
law of being and a determination of relation and conduct; for its
ideas are sovereign, potent, insistent to remould a man’s whole
outlook upon existence; it is at once a philosophy & a religion
and it owes this sovereign force & double mastery not only to
the substance of its message, but to the instrumentality of that
message, the sources from which it is drawn and the principles of
knowledge & activity in our complex being to which it appeals.
For although the determination to live by the best light we
have is important, it is equally important to know what that
light is and how we came by it, whether by the inspiration of the
heart & the satisfaction of the emotional being, as in ordinary
religion, or by the working of the observation and the logical
faculties as in ordinary Science or by intellectual revelation as
Newton discovered gravitation or by spiritual intuition as in
the methods of the great founders of religion or by a higher
principle in us which sums up and yet transcends all these mighty
channels of the Jnanam Brahma. It is such a higher undivided
principle from which Vedanta professes to derive its knowledge.
For the ancient Hindus, alone of earth’s nations, seem to have
not only trusted the internal revelation in preference to the external, which, however, they also recognized & highly valued,
but to have known & commanded the psychological sources of
internal revelation and mastered to a certain extent its secret,
its science and its workings. They claim to have found a principle of knowledge as superior to reason as reason itself is to
sensational perception and animal instinct — to have laid their
grasp on workings and results which can satisfy the demands
Isha Upanishad: Part Two
of the intellect but transcend intellectual ideation, meet the test
of observation & logic but act in a sense wider, more direct
& more penetrating than observation & logic, and fulfil all
the demands of the heart while preserving our freedom from
the heart’s vagaries. All existence is a staircase by which we are
climbing in God & through God Godwards. We start here at the
bottom rung, from the involution, the obscuration in matter and
ascend from the obscurer manifestation to the less obscure, from
an air in which light comes to us from above to emergence in the
very light itself. The spirit in the stone, clod and metal is at the
bottom of that ladder; tree & plant and all vegetable life a little
higher; animal life dwelling in vitality but using from below the
lower functions of mind and a reason which entirely depends
on memory & observation & almost consists in memory &
observation climbs yet higher; man dwelling in the lower mind
but using matter & vitality from above and from below taking
possession of reason and imagination, seems, of all beings on
earth, to be at the top. But above man’s present position, above
the heart in which he dwells & the imagination & reason to
which he rises there opens out a wider atmosphere of life, there
shoots down on him a more full & burning splendour of strength
& knowledge, a more nectarous lustre of joy & beauty. There
there is another sun, another moon, other lightnings than ours.
To this the poet and the artist aspire in the intoxication of the
vision and the hearing, chakshush cha shrotran cha; from this the
prophet & the Pythoness draw the exaltation of their inspiration
or its frenzy; genius is a beggar at the doors of that bounty.
But all these are like men that dream and utter ill-understood
fragments of their dream. For man in his heart is awake; in his
reason & imagination, half awake, not yet buddha, but in that
higher principle he is asleep. It is to him a state of sushupti. Yet
secretly, subliminally, unknown to the egoistic mind he takes
from this slumber his waking thought & knowledge, though he
is compelled by the limitations of mind to mistake & misuse it.
For that slumber is the real waking and our waking is a state of
dream and delusion in which we use a distorted truth & establish a world of false relations. Therefore the Gita says, “Yasyam
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jagrati bhutani sa nisha pashyato muneh.” In that which is night
to all creatures, he who has mastered his own being is awake;
that in which these creatures are awake, is night to the eye
of the awakened seer. The Vedantists call this principle by the
name, vijnanam, an entire & pervading principle of knowledge
which puts everything in its true light & its right relations. It is
from vijnanam that Veda descends to us; the movement of this
higher principle is the source of all internal revelation. It is the
drishti of which the Veda is the result, it is the sruti which in its
expression the Veda is, it is the smriti of the Rishi which gives
to the intelligent part, the manishi in him a perfect account of
the vision & inspired hearing of the seer in him, the Kavi.
For mankind although evolving towards vijnana yet dwells
in the mind. He has to be fulfilled in mind before he can rise
taking up mind with him into the vijnanamaya self, — the mahan
atma, — just as, in his animal state, he had to be fulfilled in body
& vitality before he could develop freely in mind. Thus it comes
about that even when Veda manifests in the mental world, it has
although the higher & truer, to give an account of itself to the
lower & more fallible, to Science, to Philosophy & to Religion.
It must answer their doubts & questions, it must satisfy all
their right and permissible demands. For although from the ideal
point of view it is an anomaly that the higher should be crossquestioned by the lower, the source of truth by the propagators
of half-truth and error, yet from the evolutionary point of view
an anomaly is often the one right and indispensable process. For
if we act otherwise, if we deny for instance the claims of the
reason in order to serve revelation only & exclusively — though
we ought to serve her first and chiefly — we are in danger of
defeating man’s evolution, which consists in self-fulfilment and
not, except as a temporary means to an end, in self-mortification.
Otherwise, we are in danger of becoming by a one-sided exaggeration self-injurers, self-slayers, atmaha, and incurring that
condemnation to the sunless & gloomy states beyond of which
the Isha Upanishad speaks. Religion makes this mistake when
she attempts to destroy the body & the vitality in order to satisfy
the aspirations of the heart; philosophy, when she stifles the heart
Isha Upanishad: Part Two
in order to enthrone the pure intellect; Science when she denies
the power of vision of the heart and the pure intellect in order
to strengthen & serve solely the analytical reason — denying
herself thus the benefit of the great benediction “Blessed are the
pure in heart for they shall see God,” denying herself the fullness
of the great secular effort of humanity summed up in the gnothi
seauton of the sages, binding herself to a barren Agnosticism,
urging mankind towards the gran rifiuto, the great refusal &
renunciation of its past and its future. Mayavada commits this
error when not content with trampling the tyranny of cosmic
Illusion underfoot, it seeks to deny and destroy the world in
order to attain That which has chosen to express itself through
the world. For God has expressed us in many principles & not
one. He has ranged them one over the other & commanded us
not to destroy one in order to satisfy another, not to sanction
internal civil war and perpetrate spiritual suicide, but to rise
from one principle to the other, taking it up with us as we go,
fulfilling the lower first in itself and then in the higher. We have
to dissociate our sense of being from body & vitality and become mind, to dissociate it from mind and become vijnanam, to
dissociate it from vijnanam and become divine bliss, awareness
& being, Sachchidanandam manifest in phenomenal existence,
to dissociate it from Sachchidanandam and become That which
is in the world Sachchidanandam, not in order to destroy body,
vitality, mind, knowledge, manifested bliss & being but to transcend and satisfy them more mightily, without being limited
by their conditions, to become through them yet beyond them
infinite, divine & universal. Destroy them we cannot without
blotting out ourselves and entering into the Sunyam Brahma; but
we can maim ourselves in the world by the attempt to destroy
them. For thus are we made and we can be no other, — evam
twayi nanyatheto’sti. “Thus is it in thee and it is not otherwise.”
Purnata, fullness is the true law of our progression.
Therefore all attempts to deny and slaughter the reason are
reprehensible and should be strongly opposed & discouraged.
The revolt of Rationalism against the tyranny of the creeds & the
Churches is justified by God’s law and truth. And not only the
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Churches & creeds, but Veda must bend down from its altitudes
& justify itself before reason even as God descends from his
heavens of infinity to humour our weakness & limitations and
take us into His embrace. On the other hand, to deny Veda in
order to give reason a supremacy which its natural limitations,
its stumbling imperfections make impossible to it, is to go against
Nature and restrict our evolution. It has been well said that to
deny Veda by hetuvada, divine revelation by intellectual rationality, is, in the end, to become a pashanda, — a word which
has now acquired only the significance of an abusive epithet
but meant originally and etymologically a materialist, one who
denies his higher self in order to enthrone & worship the brute
matter in which he is cased. A harmony is needed in which the
higher shall illumine the lower, the lower recognise & rise to
the higher. The ancient Hindus, therefore, insisted on Veda as
the supreme authority, allowing Philosophy, Science & Religion
only as subordinate helps to knowledge, because they perceived
the danger of giving too unlicensed a freedom to these great
but inferior powers. Religion, putting Veda away into a sacred
oblivion, follows the impulses of the undisciplined heart, not
purified, but full of the vital impulses, chittam pranair otam, and
becomes spasmodic, ignorant, narrow, obscurantist, sectarian,
cruel, violent. Philosophy acknowledging Veda in theory but
relying instead on her own intellectual self-sufficiency, ends by
living in words, a thing of vain disputations & exultant logicsplitting, abstract, unpractical and visionary. Science, denying
Veda altogether, arrogant & bigoted in her own conceit, makes
man a materialist, a pashanda. For all her analytical knowledge
she knows not that that in man which believes only in matter
is the beast in him, — the beast so long & with such difficulty
subdued & disciplined by Philosophy, Religion & Veda; she
keeps telling him, “Thou, O brute body & nerve system, art
Brahman,” Annam vai Brahma, Prano vai Brahma, until his
whole nature begins to believe it. One day, while she yet reigns,
he is sure to rise, — the egoistic heartless lust of power & pleasure in man, — and demand that she shall be his servant with
her knowledge, her sophistries, her organisation, her appliances,
Isha Upanishad: Part Two
shall justify to him his selfishness, lusts & cruel impulses and arm
them with engines of irresistible potency. Already the shadow of
this terrible revival is cast upon the world; already Science is
bowing her head to this tremendous demand. What the Hindus foresaw and dreaded and strove to organise their society
against it, erecting barrier upon artificial barrier as their own
knowledge & grasp upon Veda diminished, is now growing
actual and imminent. The way to avoid it is not to deny the
truth of Science, but to complete, correct and illuminate it. For
the Veda also says with Science, Annam vai Brahma, Prano vai
Brahma; it acknowledges the animal, the Pashu in man & God
as the Master of the Animal, the Pashupati; but by completing
the knowledge and putting it in its right relations, it completes
him also & liberates him, lifts the Pashu to the Pashupati and
enables him to satisfy himself divinely by enjoying even in matter
the supramaterial and replacing egoistic and selfish power by
an universal mastery & helpfulness and egoistic & unsatisfying
pleasures by a bliss in which he can become one with his fellows,
a bliss divine & universal.
In any explanation, therefore, that we may offer of Veda
and Vedanta we must give an account to Science, Philosophy &
Religion in their own terms of that which we mean by Veda &
Vedanta and our reasons for attaching a supreme importance to
the conclusions we reach by them. In order that this satisfaction
may be given the Vedantist must make it clear what he means
by knowledge, what he holds to be the value of the criteria relied on respectively by Science, Philosophy & Religion and how
he determines their relation to the standards used by Vedanta.
Science takes her stand upon two means of knowledge only;
she admits observation by the physical senses aided by physical
instruments and she admits inference from this observation, or
to use our Indian terms physical pratyaksha & anumana from
physical pratyaksha. All else she puts by as misleading and unreliable. She admits neither aptavakya nor analogy, neither the
statements of well-equipped & credible witnesses nor argument
from the perception of like circumstances as between the various
objects or movements observed. Aptavakya is in this system only
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an uncertain makeshift, a secondhand pratyaksha; analogy is
only a doubtful and often a false inference. But the Vedantist in
common with all Indian thinkers admits in intellectual reasoning
aptavakya and analogy as well as pratyaksha and anumana.
At bottom all human thinking is some sort of perception;
either perception by the mind of something that seems to be outside itself or of something that seems to be within itself, either, as
we say, physical perception or mental perception. Logic itself is
only the science of placing our perceptions in their proper order,
— nothing more. If we take things physical with which alone the
modern scientific method is really at home, it must be clear to
us that the whole basis of knowledge is the right perception of
objects. We have first to bring it under observation by the mind
through some sense-organ usually or predominantly the eye, —
we have to bring not only the eye, but the mind into concentrated
contact with the object; for if only the eye dwells on it, the mind
is likely to retain nothing in memory or only a vague impression
of what has been seen. This process I may be allowed to call
simply bodha or taking into the observation. Once I have the
object in my mind’s grasp, I proceed to separate it clearly in my
observation from all surrounding object or circumstance foreign
to it even if contiguous or attached — by separation in observation, by prithagbodha. Finally, I take it completely into my mind
by a perfect observation of it in its parts, its circumstance & its
entirety, by totality in observation, by samyagbodha. Only if
I have accomplished these three movements of perception perfectly, can I be said to have properly or scientifically observed the
object; only then can I be sure of its dwelling in my memory or
of my power to reproduce it accurately before my imagination.
The Upanishad in Aphorism
For the Lord all this is a habitation whatsoever is moving thing
in her that moves.
Why dost thou say there is a world? There is no world, only
One who moves.
What thou callest world is the movement of Kali; as such
embrace thy world-existence. In thy all-embracing stillness of
vision thou art Purusha and inhabitest; in thy outward motion
and action thou art Prakriti and the builder of the habitation.
Thus envisage thy being.
There are many knots of the movement and each knot thy
eyes look upon as an object; many currents and each current
thy mind sees as force and tendency. Forces and objects are the
forms of Kali.
To each form of her we give a name. What is this name? It
is word, it is sound, it is vibration of being, the child of infinity
& the father of mental idea. Before form can be, name & idea
must have existed.
The half-enlightened say “Whatever form is built, the Lord
enters to inhabit”; but the Seer knows that whatever the Lord
sees in His own being, becomes Idea and seeks a form and a
The universe is a rhythmic vibration in infinite existence
which multiplies itself into many harmonies and holds them
well ordered in the original type of motion.
Thou lookest upon a stone and sayest, “It is still.” So it
is, but to the sense-experience only. To the eye that sees, it is
built out of motion and composed of motion. In the ordered
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repetition of the atomic movements that compose it, consists its
appearance of stillness.
All stability is a fixed equilibrium of rhythm. Disturb the
rhythm, the stability dissolves & becomes unstable.
No single rhythm can be eternally stable; therefore the universe is an ocean always in flow, and everything in it is mutable
& transient. Each thing in Nature endures till the purpose of
Kali in it is fulfilled; then it is dissolved and changed into a
constituent of some other harmony.
Prakriti is eternal, but every universe passes. The fact of
universe endures for ever, but no particular world of things can
last; for each universe is only one rhythm out of an infinite
number of possible movements. Whatsoever system in Nature
or of Nature is thoroughly worked out, must give place to a new
Nevertheless all world and everything in world is eternal in
its essential being; for all essential existence is Brahman without
end or beginning.
Forms and names are also Brahman and eternal; but, in
world, theirs is an eternity of recurrence, not of unbroken persistence. Every form & every idea that has once been, exists still
and can again recur; every form or idea that is to be, already
exists and was from the beginning. Time is a convention of
movement, not a condition of existence.
That which inhabits the forms of Kali is Self and Lord
of the Movement. Purusha is master of Prakriti, not her subject; Soul determines Form & Action & is not determined by
them. Spirit reflects in its knowledge the activity of Nature,
but only those activities which it has itself compelled Nature to
The soul in the body is master of body and not subject to
its laws or limited by its experiences.
The soul is not constituted by mind and its activities, for
these also are parts of Nature and movements only.
Mind and body are instruments of the secret all-knowing
and omnipotent Self within us.
The soul in the body is not limited in space by the body or
The Upanishad in Aphorism
in experience by the mind; the whole universe is its habitation.
There is only one Self of things, one soul in multitudinous
forms. By body & mind I am separated even from my brother
or my lover, but by exceeding body & mind I can become one
with all things in being & in experience, even with the stone &
the tree.
My universal soul need no more be limited by my individual
mind and body, than my individual consciousness is limited by
the experiences of a single cell in my body. The walls which
imprison us have been built up by Prakriti in her movement
and exist only in her inferior kingdoms. As one rises higher they
become conventional boundaries which we can always stride
across and, on the summits, they merely mark off compartments
in our universal consciousness.
The soul does not move, but motion of Nature takes place
in its perfect stillness.
The motion of Nature is not real or material motion, but
vibration of the soul’s self-consciousness.
Nature is Chit-Shakti, the Lord’s expressive power of selfawareness, by which whatever He sees in Himself, becomes in
form of consciousness.
Every thing in Nature is a becoming of the one Spirit who
alone is Being. We and all things in Nature are God’s becomings,
Although there are to world-experience multitudinous souls
(Purushas) in the universe, all these are only one Purusha masked
in many forms of His consciousness.
Each soul in itself is God entirely, every group of souls is
collectively God; the modalities of Nature’s movement create
their separation and outward differences.
God transcends world and is not bound by any law of
Nature. He uses laws, laws do not use Him.
God transcends world and is not bound to any particular state of consciousness in the world. He is not unityconsciousness nor multiple consciousness, not Personality nor
Impersonality, not stillness, nor motion, but simultaneously
includes all these self-expressions of His absolute being.
Isha Upanishad: Part Two
God simultaneously transcends world, contains it and informs it; the soul in the body can arrive at the God-consciousness
and at once transcend, contain and inform its universe.
God-consciousness is not exclusive of world-consciousness;
Nature is not an outcast from Spirit, but its Image, world is
not a falsity contradicting Brahman, but the symbol of a divine
God is the reverse side of Nature, Nature the obverse side
of God.
Since the soul in the body is eternally & inalienably free, its
bondage to egoism, law of bodily nature, law of mental nature,
law of pleasure and pain, law of life and death, can only be an
apparent & not a real bondage. Our chains are either a play or
an illusion or both play & illusion.
The secret of our apparent bondage is the Spirit’s play by
which It consents to forget God-consciousness in the absorption
of Nature’s movement.
The movement of Nature is a sevenfold flow, each stream
subject to its own law of motion but containing latent, expressed
or half-apparent in itself its six sisters or companions.
Nature is composed of Being, Will or Force, Creative Bliss,
Pure Idea, Mind, Life and Matter, — Sat, Chit or Tapas, Ananda,
Vijnanam, Manas, Prana and Annam.
The Soul, Purusha, can seat itself in any of these principles
and, according to its situation, its outlook changes and it sees
a different world; all world is merely arranged and harmonised
outlook of the Spirit.
What God sees, that exists; what He sees with order &
harmony, becomes a world.
There are seven worlds, Satya, of pure being, Tapas, of pure
will or force, Jana, of pure delight, Mahas, of pure idea, Swar,
of pure mentality, Bhuvah, of pure vitality, Bhuh, of pure matter.
The soul in Sat is pure truth of being and perceives itself as
one in the world’s multiplicity.
The soul in Tapas is pure force of divine will & knowledge and possesses universe omnisciently and omnipotently as
its extended self.
The Upanishad in Aphorism
The soul in Ananda is pure delight and multiplies itself in
universal self-creation and unmixed joy of being.
The soul in Mahas is pure idea, perceives itself in order and
arrangement of comprehensive unity in multiplicity, all things in
their unity & each thing in its right place, time and circumstance.
It is not subject to the tyranny of impressions, but contains &
comprehends the objects it knows.
The soul in Manas is pure mentality & receives the pure
impression of separate objects & from their sum receives the
impression of the whole. It is Manas that measures, limits &
The soul in Prana is pure vitality & pours itself out in various
The soul in Annam is pure matter & forgets force of consciousness in the form of consciousness.
Matter is the lowest rung of the ladder and the soul that has
descended into Matter tends by its secret nature & inevitable
self-impulsion to reemerge out of form towards the freedom of
pure universal being. These are the two movements that govern
world-existence, adhogati, the descent towards matter or mere
form and urdhwagati, the ascent towards Spirit and God.
Man is a mental being, manu or manomaya purusha, who
has entered into a vitalised material body and is seeking to make
it capable of infinite mentality & infinite ideality so that it may
become the perfect instrument, seat and temple of the manifest
Mind in the material world is attentive to two kinds of
knowledge, impacts from outside, corporeal or mental, received
into the individual mentality and translated into mental values
and knowledge from within, spiritual, ideal or mental similarly
Inert physical bodies receive all the impacts that the mind receives, but being devoid of organised mentality, retain them only
in the involved mind in matter and are incapable of translating
them into mental symbols.
Our bodies are naturally inert physical bodies moved by life
& mind. They also receive all impacts, but not all of them are
Isha Upanishad: Part Two
translated into mental values. Of those which are translated,
some are rendered imperfectly, some perfectly, some immediately, some only after a longer or shorter incubation in the
involved mind in matter. There are the same variable phenomena
with the internal knowledge. All the knowledge translated here
into mental values forms the stuff of our waking consciousness.
This waking consciousness accepted by the manomaya purusha
as itself & organised round a central I-sense is the waking ego.
The Jiva or embodied mental being is in its consciousness
much wider than the waking ego; it has a wide range of knowledge & experience of the past, present and future, the near &
the distant, this life & other lives, this world & other worlds
which is not available to the waking ego. The waking ego fails
to notice many things & forgets what it notices; the Jiva notices
& remembers all experience.
That which goes on in our life-energy & bodies below the
level of waking mind is our subconscious self in the world; that
which goes on in our mind & higher principles above the level
of our waking mind is our superconscious self. The waking ego
often receives intimations, more or less obscure, from either
source which it fails to trace to their origin.
Man progresses in proportion as he widens his consciousness & renders ever wider & finer experiences available for the
perception & delight of the waking consciousness & in proportion as he can ascend to higher reaches of mind & beyond mind
to ideality & spirit.
The swiftest & most effective means of his advance & selffulfilment is to dissolve his waking ego in the enjoyment of an
infinite consciousness, at first mental of the universal manomaya
Purusha, but afterwards ideal and spiritual of the high vijnana
& highest Sacchidananda.
The transcendence & dissolution of the waking mental ego
in the body is therefore the first object of all practical Vedanta.
This transcendence & dissolution may result either in loss
of the waking self & relapse into some sleepbound principle,
undifferentiated Prakriti, sushupta Purusha, Sunyam Brahma
(Nihil), etc or in loss of the world self in Parabrahman or in
The Upanishad in Aphorism
universalisation of the waking self & the joy of God’s divine
being in & beyond the world, Amritam. The last is the goal
proposed for man by the Isha Upanishad.
The waking ego, identifying the Jiva with its bodily, vital
& mental experiences which are part of the stream of Nature’s
movement & subject to Nature & the process of the movement,
falsely believes the soul to be the subject of Nature & not its
lord, anish and not Ish. This is the illusion of bondage which
the manomaya Purusha either accepts or seeks to destroy. Those
who accept it are called baddha Jivas, souls in bondage; those
who seek to destroy it mumukshu Jivas, self-liberating souls, —
those who have destroyed it are mukta Jivas, souls free from
illusion & limitation.
In reality, no soul is bound & therefore none seeking liberation or liberated from bondage; these are all conditions of the
waking mind and not of the self or spirit which is Ish, eternally
lord & free.
The essence of bondage is limitation & the chief circumstances of limitation are death, suffering and ignorance.
Death, suffering & ignorance are circumstances of the mind
in the vitalised body and do not touch the consciousness of
the soul in vijnana, ananda, chit & sat. The combination of
the three lower members, mind, life & body, is called therefore aparardha, the lower kingdom or in Christian parlance the
kingdom of death & sin, the four higher members are called
parardha, the higher kingdom, or in Christian parlance, the
kingdom of heaven. To liberate man from death, suffering &
ignorance and impose the all-blissful & luminous nature of the
higher kingdom upon the lower is the object of the Seer in the
Isha Upanishad.
This liberation is to be effected by dissolving the waking
ego into the Lord’s divine being and experiencing entirely our
unity with all other existences & with Him who is God, Atman
& Brahman.
All individual existences are jagat in jagati, object of motion
in stream of motion & obey the laws & processes of that motion.
Body is an object of motion in the stream of material
Isha Upanishad: Part Two
consciousness, of which the principal law is birth & death. All
bodies are subject therefore to formation and dissolution.
Life is a current of motion in the stream of vital consciousness composed of eternal life-energy. Life is not itself subject
to death, — death not being a law of life-energy, — but only to
expulsion from the form which it occupies and therefore to the
physical experience of death of its body.
All matter here is filled with life-energy of a greater or less
intensity of action, but the organisation of life in individual animation begins later in the process of the material world by the
appearance first of the plant, then of the animal. This evolution
of life is caused & supported by the pressure of the gods of the
Bhuvar or life-world upon Bhu.
Life entering into body is dominated partly by the laws of
body; it is therefore unable to impart its own full & uninterrupted energy to its form. Consequently there is no physical
The organisation of individual animated life tends to hasten
the period of dissolution by introducing shocks of an intensity
of force alien to matter which wastes the material form by its
activity. Therefore the plant dissolves while the stone & metal
endure in their own equilibrium.
Mind entering into the vitalised body tends still farther to
hasten the period of dissolution by the higher demands of its
vibrations upon the body.
Mind is a knot of motion in the stream of mental consciousness. Like life, it is not itself subject to death, but only to
expulsion from the vitalised body it has occupied. But because
the mental ego identifies itself with the body and understands by
its life only this residence in its present perishable gross corporeal
body, therefore it has the mental experience of a bodily death.
The experience of death is therefore combined of the apparently mortal mind’s ignorance of its own true immortal nature
and of the limitation of energy in the body by which the form
we inhabit wears out under the shocks of vibrating life-energy
& vibrating mentality. We mean by death not dissolution of life
or of mind, but dissolution of the form or body.
The Upanishad in Aphorism
The dissolution of body is not true death for the mental
being called man; it is only a change of media & of the surroundings of consciousness. Matter of body changes its constituents and groupings, mental being persists both in essence
and personality and passes into other forms & environments.
The Life Divine
A Commentary on the Isha Upanishad
[Draft A]
Veda & Vedanta are the inexhaustible fountains of Indian spirituality. With knowledge or without knowledge, every creed
in India, sect, school of philosophy, outburst of religious life,
great or petty, brilliant or obscure, draws its springs of life from
these ancient and ever flowing waters. Conscious or unwitting
each Indian religionist stirs to a vibration that reaches him from
those far off ages. Darshana and Tantra and Purana, Shaivism
& Vaishnavism, orthodoxy & heresy are merely so many imperfect understandings of Vedic truth & misunderstandings of
each other; they are eager half-illuminated attempts to bring
some ray of that great calm & perfect light into our lives &
make of the stray beam an illumination on our path or a finger
laid on the secret & distant goal of our seeking. Our greatest
modern minds are mere tributaries of the old Rishis. Shankara,
who seems to us a giant, had but a fragment of their knowledge.
Buddha wandered away on a bypath in their universal kingdom. These compositions of an unknown antiquity are as the
many breasts of the eternal Mother of Knowledge from which
our succeeding ages have been fed & the imperishable life in
us fostered. The Vedas hold more of that knowledge than the
Vedanta, hold it more amply, practically and in detail; but they
come to us in a language we have ceased to understand, a vocabulary which often, by the change of meaning to ancient terms,
misleads most where it seems most easy & familiar, a scheme of
symbols of which the key has been taken from us. Indians do
not understand the Vedas at all; Europeans have systematised
Isha Upanishad: Part Two
a gross misunderstanding of them. The old knowledge in the
Vedas is to us, therefore, as a river wandering in dark caverns
inaccessible to the common tread. It is in the Upanishads that
the stream first emerges into open country. It is there that it
is most accessible to us. But even this stream flows through
obscure forest & difficult mountain reaches and we only have
it for our use at favourable points where the forest thins or
the mountain opens. It is there that men have built their little
artificial cities of metaphysical thought and spiritual practice, in
each of which the inhabitants pretend to control the whole river.
They call their dwelling places Vedanta or Sankhya, Adwaita or
Dwaita, Shaivism or Vaishnavism, with a hundred names beside
and boast that theirs is the way & theirs is the knowledge. But,
in reality, each of us can only command a little of the truth of the
Sanatana Dharma, because none of us understands more than a
little of the Upanishads.
They become, indeed, easier to us as they come nearer to us
in date & the modernity of their language — the stream more
accessible as it draws farther away from the original sources
and descends more into the plain and the lowlands. But even
the secret of these more modern revelations is not wholly ours
and we delude ourselves if we think we have understood them
entirely & need not plunge deeper for their meaning. There is
much gold in the sands of the bed which no man has thought of
The Isha Upanishad is simpler in form & expression than
such writings as the Chhandogya & Brihad Aranyaka which
contain in their symbolic expressions, — to us obscure & meaningless, disparaged by many as violently bizarre in idea & language & absurd in substance, — more of the detail of old Vedic
knowledge. The diction of the Upanishad is, for the most part,
plain & easy; the ideas expressed by it, when they are not wrested
from their proper sense, seem to be profound, yet lucid and
straightforward. Yet even in the Isha the real import of the
closing passage is a sealed book to the commentators, and I
am convinced that the failure to understand this culminating
strain in the noble progressive harmony of the thoughts has
The Life Divine [Draft A]
resulted for us in a failure to grasp the real & complete sense of
the whole Upanishad. We understand, more or less clearly, the
separate sense of the different slokas, but their true connection
& relation of the thoughts to each other has been almost entirely
missed. We have hold of some of its isolated truths; we have lost
the totality of its purport.
For the Isha Upanishad is one of the most perfectly worked
out, one of the most finely and compactly stated inspired arguments the world possesses — an argument not in the sense of a
train of disputatious reasoning, logical not in the fashion of an
intellectual passage from syllogism to syllogism, but a statement
of inspired thought each part of which has been perfectly seen by
the revelatory faculty & perfectly stated by inspired expression
in itself, in relation to the others & to its place in the whole. Not
only every sloka, but every word in each sloka has been perfectly
chosen & perfectly placed. There is a consummate harmony in
the rhythm of the thought as well as in the rhythm of the language & the verse. The result is a whole system of knowledge
& spiritual experience stated with the utmost pregnant brevity,
with an epic massiveness & dignity, but yet in itself full and free
from omission. We have in this Upanishad no string of incoherent thoughts thrown out at random, no loose transitions from
one class of ideas to another, but a single subject greatly treated,
with completeness, with precision, with the inspiration of a poet
possessed by divine truth & the skill of a consummate architect
of thought & language. The Isha Upanishad is the gospel of a
divine life in the world and a statement of the conditions under
which it is possible and the spirit of its living.
It is this harmonious totality of meaning which it is the sole
object of my commentary to bring to light. It has not been my
object to support a particular philosophy or to read Adwaita
or Dwaita or Visishtadwaita into its separate verses, and make
it useful for metaphysical polemics. I hold firmly the belief that
the truths of the Upanishads were not arrived at by intellectual
speculation, cannot be interpreted by disputation according to
the rules of logic and are misused when they are employed merely
as mines & quarries for the building of metaphysical systems. I
Isha Upanishad: Part Two
hold them to have been arrived at by revelation & spiritual experience, to be records of things seen, heard & felt, drishta, sruta,
upalabdha, in the soul and to stand for their truth not on logic
which they transcend but on vision to which they aspire. Those
supra-intellectual faculties by which they received the Veda &
developed its implications, drishti, sruti & smriti, are also the
only means by which their thoughts can be perfectly understood.
What is it that the Upanishad reveals — this is the question I have
set myself to answer; I am indifferent for what set of warring
philosophical dogmas its texts can be made an armoury.
Nevertheless in the course of exegesis I have been compelled
to come into conflict with the opinions of the Mayavada. The
collision was inevitable rather than desired, for the Mayavada
was the opinion with which I commenced my study of Vedanta.
It is a system which still attracts the abstract intellectuality in me
and represents to me what I may call an intervening & mediary
truth of realisation which can never lose its validity. But when
it seeks to govern human thought & life, to perpetuate itself as
the sole truth of Vedanta, I feel that it is in conflict with the
old Vedanta, stultifies the Upanishad & endangers or sterilises
all our highest human activities without giving us the highest
spiritual truth in its place. Even so I would have preferred to
leave aside all negative criticism of it in these commentaries.
But that is not possible. For it has so possessed India’s ideas
about the Upanishads that it has to be cleared away in order
that the true sense of this Upanishad at least may shine out
from the obscuration. For the Isha at least does not support
the Mayavada as is indeed evident from the struggle & sense
of difficulty in Shankara’s own commentary which reduces its
fine thought & admirable expression to incoherence & slipshod
clumsiness. The error, however lofty, must be removed in order
that the plain & simple Truth may reveal itself.
In following the end I have had in view there are a few plain
and binding rules by which I have endeavoured always to be
guided. My method does not allow me to deal with the language
of the Upanishads in the spirit of the scholar, — not the pride of
the Pandit dealing with words as he chooses, but the humility of
The Life Divine [Draft A]
the seeker after truth in the presence of one of its masters is, I
have thought, the proper attitude of the exegete. In the presence
of these sacred writings, so unfathomably profound, so infinitely
vast in their sense, so subtly perfect in their language, we must
be obedient to the text and not presume to subject it ignorantly
to our notions. To follow the plain & simple meaning of the
words has been therefore the first rule of my exegesis. Vidya &
Avidya are plain words, with a well-ascertained sense; I cannot
turn aside from it to interpret them as knowledge of the gods &
ignorance. Sambhuti, asambhuti, vinasha are words with fixed
meanings; my interpretation must arise directly & simply from
those meanings. The rhythm and metre of the Upanishads, the
balance of the sentences demand their place in the interpretation;
for chhandas is of primary importance in all Veda, — I must not
disturb that rhythm, metre & balance in order to get over a
philosophical difficulty. The anustup of the Isha, for instance,
is Vedic in its form & principle & not classical; it demands,
that is to say, a stanza of two couplets and admits of sandhi
in the middle of the pada but not between two padas: I must
not take advantage of a possibility of sandhi between two padas
possible only in the classical anustup in order to extract from
the Upanishad the opposite of its apparent sense. And when
the meaning of a verse is determined, when it stands without
qualification as an integral part of the teaching, I am not at
liberty to read in a gloss of my own “for the ignorant” in order
to depreciate or annul the validity of the doctrine. I am bound
by the thoughts of the Sage; I cannot force upon him any ideas of
my own to govern & override his apparent meaning — all that
I am allowed to do, is to explain his evident textual meaning in
the light of my inward spiritual experience but I must not use
that experience which may be imperfect to contradict the text.
Shankara has permitted himself all these departures from
the attitude of subjection to the text. He has dealt with the
Upanishad, and with this Upanishad more than any other, as a
master of the Sruti & not its servant. He has sought to include it
among his grandiose intellectual conquests. But the Sruti cannot
be mastered by the intellect, and although the great Dravidian
Isha Upanishad: Part Two
has enslaved men’s thoughts about the Sruti to his victorious
intellectual polemic, the Sruti itself still preserves its inalienable
freedom, rising into its secret heights of knowledge & being
superior to the clouds & lightnings of the intellect, awaiting
& admitting only the tread of the spirit, opening itself only to
experience in the soul & vision in the supra-intellectual faculty of ideal knowledge. I trust I shall not be considered as
wanting in reverence for the greatest of Indian philosophers,
— in my opinion, the greatest of all philosophers. Nevertheless the greatest have their limitations. In profundity, subtlety
& loftiness Shankara has no equal; he is not so supreme in
breadth & flexibility of understanding. His was a spirit visited
with some marvellous intuitions & realisations, but it would be
to limit the capacities of the human soul to suppose that his
intuitions exclude others equally great or that his realisations
are the only or final word of spiritual knowledge. Shankara
of the Commentaries on the Upanishad, — although the greatest commentaries on them that we have, — is not so great as
Shankara of the Bhashya on the Vedanta Sutras. In the latter he
is developing in full freedom his own philosophy, which even
those who disagree with it must recognise as one of humanity’s
most marvellous intellectual achievements; in the former he is
attempting to conquer for his own system the entire & exclusive
authority of the Sruti. A commentary on the Upanishads should
be a work of exegesis; Shankara’s is a work of metaphysical
philosophy. He does not really approach the Sruti as an exegete;
his intention is not to use the philosophical mind in order to
arrive at the right explanation of the old Vedanta, but to use
explanation of the Vedanta in order to support the right system
of philosophy. His main authority is therefore his own preconceived view of Vedantic truth, — a standard external to the text
& in so far illegitimate. Accordingly he leaves much of the text
unexplained, because it does not either support or conflict with
the conclusions which he is interested in establishing; he gives
merely a verbal paraphrase or a conventional scholastic rendering. Where he is interested, he compels the Sruti to agree
with him. Without going quite to the same extent of self-will
The Life Divine [Draft A]
as the Dwaita Commentator who does not hesitate to turn the
famous Tat twam asi into Atat twam asi, “Thou art not that,
O Swetaketu,” he goes far enough & uses a fatal masterfulness.
The Isha especially, it seems to me, is vitiated by the defects of his
method, because in the Isha the clear & apparent meaning of the
text conflicts most decisively with some of his favourite tenets.
The great passage on Vidya & Avidya, Sambhuti & Asambhuti
bristles for him with stumbling blocks. We find him walking
amid these difficulties with the powerful but uneasy steps of
Milton’s angels striding over the burning marl of their prison
house. I for my part am unwilling to keep to the trace of his
footsteps. For, after all, no human intellect can be permitted to
hold the keys of the Sruti & fix for us our gate of entrance & the
paths of our passage. The Sruti itself is the only eternal authority
on the Sruti.
I have also held it as a rule of sound interpretation that
any apparent incoherence, any want of logical relation & succession of thought in the text must exist in my deficiency of
understanding & not in the Seer’s deficiency of thinking. This
view I base upon my constant experience of the Upanishads; for
I have always found in the end that the writers thought clearly
& connectedly & with a perfect grasp of their subject & my
own haste, ignorance & immaturity of spiritual experience has
always been convicted in the end of the sole responsibility for any
defect imputed by the presumption of the logical understanding
to the revealed Scripture. The text has to be studied with a great
patience, a great passivity, waiting for experience, waiting for
light & then waiting for still more light. Insufficient data, haste
of conclusions, wilful ramming of one’s own favourite opinions
into the text, wilful grasping at an imperfect or unfinished experience, wilful reading of a single narrow truth as the sole meaning
of this complex harmony of thought, experience & knowledge
which we call the Veda, — these are fruitful sources of error. But
if a man can make his mind like a blank slate, if he can enter
into the condition of bottomless passivity proper to the state of
the calm all-embracing Chaitanya Atma, not attempting to fix
what the Truth shall be, but allowing Truth to manifest herself
Isha Upanishad: Part Two
in his soul, then he will find that it is the nature of the Sruti to
reveal perfectly its own message.
For ultimately, as I have already insisted, we can know
the subject of the Veda only by the soul & its pure faculty of
knowledge, not by verbal scholarship, metaphysical reasoning
or intellectual discrimination. By entering into communion with
the soul of the thinker which still broods behind the inspired
language, we come to realise what he saw, and what he put
into his words, what waits there to make itself known to us. By
communion with the soul of the Universe which is behind the
soul of the thinker & one with it, we get those experiences which
illumine & confirm or correct by amplifying our vision of truth
in the Sruti. And since no man should lightly hope that he has
been able always to think, act & know in this supreme method,
it is fitting always to bow down in utter self-surrender to the
Master of All, the Lord who as the Knower dwells in himself
as name & form & offer to him the truth we have found in the
Sruti & the error we have imported in it to do both with the
truth & the error whatso He wills in His infinite power, love &
wisdom for the purpose of His eternal & infinite Lila.
Chapter I
The Subject & Plan of the Upanishad.
The Upanishads have but one subject without a second and yet
by the very nature of that subject they take all life & being
& knowledge for their portion. Their theme is the One who is
Many. It is an error which the Adwaitins have popularised to
suppose that all the aim of the Upanishads is to arrive at the
unconditioned Brahman. A very cursory examination of their
contents reveals a much wider and more complex purpose. They
strive rather to develop from various standpoints the identity
of the One & the Many & the relations of the conditioned
to the unconditioned. Granting the unconditioned One, they
The Life Divine [Draft A]
show us how this conditioned & manifold existence consists
with, stands in and is not really different from the original unity.
Starting from the multitudinous world they resolve it back into a
single transcendental existence, starting back from the transcendental they show us its extension within itself in phenomena.
Both the multitudinousness & the Unity, the manifestation &
the Manifested they establish in the unknowable Absolute of
which nothing can be proposed except that in some way different from any existence conceivable to mind or transferable
to the symbols of speech, beyond all conception of Time &
Space & Circumstance, beyond Personality & Impersonality,
beyond Finite & Infinity It Is. They seek not only to tell us of
the way of withdrawal from life into unconditioned existence,
but also of the way to dwell here in the knowledge & bliss
of the Supreme. They show us the path to heaven & the true
joy of the earth. Dwelling on the origin of things & the secret
of life & movement, they have their parts of science, — their
physics, their theory of evolution, their explanation of heredity.
Proceeding from the human soul to the Universal, they have their
minutely scrupulous, subtle & profound system of psychology.
Asserting the existence of worlds & beings other than those that
live within the compass of our waking senses, they have their
cosmogony, theogony, philosophy of Nature & of mental &
material nature powers. The relations of mind to matter & soul
to mind, of men to the gods & the illimitable Master Soul to
the souls apparently limited in bodies, have all their authority
in the Upanishads. The philosophical analysis of Sankhya, the
practices of Tantra, the worship & devotion of Purana, the love
of the formed Divinity & the aspiration to the Formless, the
atomic structure of Vaisheshika & the cardinal principles of
Yoga, — whatever has been afterwards strong in development
& influential on the Indian Mind, finds here its authority &
sanction. Not the unmanifested & unconditioned alone but the
identity of the Transcendental & the phenomenal, their eternal
relations, the play of their separation & the might of their union,
is the common theme of the Upanishads. They are not only for
the anchorite but for the householder. They do not reject life
Isha Upanishad: Part Two
but embrace it to fulfil it. They build for mankind a bridge by
which we can cross over from the limited to the illimitable,
the recurrent & transitory to the persistent & eternal, but by
which also we can recross & cross again with delight & without
danger that once unfathomable & irremeable abyss. They are
God’s lamps that illumine the stairs by which we ascend &
descend no longer bound but freely & at will the whole scale
of existence, finding Him there in His ineffability, concealed in
utter luminousness, but also here in the garden of light & shade,
manifest in every being.
The Upanishads have therefore a common field of thought,
experience & knowledge; but in that field each has its own peculiar corner or province. There is nothing vague or ill-connected
in their contents, nothing random in their structure. Each sets
out with a certain definite thought & aim which it progressively
develops & brings to a perfect culmination. The Aitareya for
instance has for its subject the workings of the Self in the world
as creator and master of evolution; creation, evolution, birth,
heredity, death, our present human development are the matter
of its brief & pregnant sentences. The Taittiriya takes for its
subject the Anandam Brahman, the constitution of the soul in
relation to the Infinite Delight in Conscious Being which is God
& the reality of existence & reveals the way & the result of its
attainment; it develops for us our gospel of eternal Bliss. The
Kena starting from the present constitution of consciousness in
man affirms the universal Brahman & teaches knowledge &
self-surrender to Him as the inscrutable Self & the ever-present
Master. Similarly, the Isha has for its subject the nature of human
life & action lived & done in the light of Vedantic knowledge
& supreme realisation. It is the gospel of a divine life on earth,
a consecration of works, the seed & foundation of Karmayoga.
The Upanishads are works of inspiration, not of reasoning;
therefore we shall not find in them the development of thought or
the logical connection of the sentences managed on the system of
modern writers. The principle of our modern writing borrowed
from the Greeks, who were the first nation to replace inspiration
by intellect, resembles the progress of the serpent over a field,
The Life Divine [Draft A]
slow, winding, insinuating, covering perfectly every inch of the
ground. The literary method of the ancients resembles the steps
of a Titan striding from reef to reef over wide & unfathomable
waters. The modern method instructs the intellect, the ancient
illumines the soul. In the latter also there is a perfect logical sequence but this logic demands for our understanding & capacity
to follow it something of the same illumination which presided
at its construction. So profoundly characteristic is this difference
that the Greek governs even his poetry by the law & style of the
logical intellect, the Indian tends to subject even his prose to the
law & style of the illuminated vision. The Sage of the Isha is
an inspired poet writing of God & life in a style of clear, but
massive & epic sublimity, lofty & grandiose, but without the
European epical tendency to amplitude & period, exceedingly
terse, pregnant, compactly decisive, — every word stored with
meaning & leaving behind it a thousand solemn echoes. These
conditions of his method of composition must be taken into full
account when we try to interpret his thinking.
The theme which he has to develop arises from the fundamental doctrine of the Vedanta, Sarvam khalu idam Brahma,
Verily all this is the Brahman. To realise that everything of
which we have separate knowledge by the limited & dividing
movement of the mind & senses, is limited & separate only in
appearance, but in its reality transcends its appearance and is
a manifestation, a form in consciousness, an eidolon, a mask
of something absolute, transcendental & without limit, — this
is the first necessity of true knowledge according to the early
thinkers. But when we have realised it, when we know that earth
is not earth except in form & idea but the Brahman, man is not
man except in form & idea but the Brahman, what then? Can
we live in the light of that knowledge or must we abandon life
to possess it? For it is obvious that all actions are done through
mind with its two great instruments of name & form and if we
are to look beyond name & form we must transcend mind &
ignore its limitations. How can we do that & still act & live
in this world as men act & live? Can one keep one’s eyes fixed
on the transcendent & yet move with any ease or safety in the
Isha Upanishad: Part Two
phenomenal? Must we not remove our thoughts from That (Tat)
in order to deal with this (sarvam idam), — just as a man cannot
walk safely on earth if he keeps his eyes fixed on the heavens,
but must constantly be removing his gaze from the lofty object
of his contemplation? And another & deeper question arises. Is
life worth living when we know the Brahman? is there any joy &
use in the phenomenal when we know the transcendent, in the
recurrent & transient when we know the persistent & eternal, in
the apparent when we know the real? Immense is the attraction
of the infinite & unlimited, why should we take pleasure in the
finite & fleeting? Does not the charm of phenomena disappear
with the advent of this supreme knowledge & is it possible
to busy ourselves with the phenomenal when its attraction &
apparent necessity are removed? Is not persistence in life caused
by ignorance and possible only if there is persistence in ignorance? Must we not abandon the world, if we would possess
God? forsake Maya if we would become one in the Atman? For
who can serve at the same time two masters & such different
masters? We know the answer of Shankara, the answer of the
later Adwaitin, the Mayavadin; and the answer of most religious
minds in India since Buddhism conquered our intellects has not
been substantially different. To flee the world & seek God, sums
up their attitude. There have been notable exceptions, but the
general trend hardly varies. The majority of the pre-Buddhistic
Hindus answered the question, if I am not mistaken, in a different sense & attained to a deeper consummation. They answered
it in the sense of the Isha Upanishad & the Gita; they held divine
life in the Brahman here to be a possibility.
The supreme importance of the question is apparent. If the
theory of the Illusionist is true, life is an inexplicable breach
of Truth, an unjustifiable disturbance in the silence & stillness
of the Eternal. It is a freak to be corrected, a snare to be escaped from, a delusion to be renounced, a mighty cosmic whim
& blunder. The results upon the nation which produced this
tremendous negation, have been prodigious. India has become
the land of saints & ascetics, but progressively also of a decaying
society and an inert, effete & helpless people. The indignant
The Life Divine [Draft A]
denunciation of the Vishnu Purana against the certain results
to society of the Buddhist heresy has been fulfilled in the fate
of our strongly Buddhicised Hindu nation. We see increasing
upon it through the centuries the doom announced in the grave
warnings of the Gita against the consequences of inaction, “utsideyur ime lokah . . sarirayatrapi akarmanah . . sankarasya cha
karta syam upahanyam imah prajah . . buddhibhedam janayed
ajnanam karmasanginam” etc. The religious life of this country
has divided itself into two distinct & powerful tendencies, the
Hinduism of the withdrawal from life which has organised itself
in the monastery & the hermitage and the Hinduism of social
life which has resolved itself into a mass of minute ceremony &
unintelligent social practice. Neither is pure; both are afflicted
with sankara, mixture & confusion of dharmas; for the life of
the monastery is stricken with the tendency towards a return
to the cares & corruptions of life, the life of society sicklied
over & rendered impotent by the sense of its own illusion &
worthlessness faced with the superiority of the monastic ideal.
If a man or a nation becomes profoundly convinced that this
phenomenal life is an illusion, its aims & tendencies of a moment & its values all false values, you cannot expect either the
man or the nation to flourish here, whatever may be gained in
Nirvana. For the nation any sustained & serious greatness of
aim & endeavour becomes impossible. To get through the years
of life, to maintain the body and propagate the race, since for
some unreasonable reason that is demanded of us, but to get
done with the business as soon as possible & escape by sannyasa into the unconditioned, this must obviously be the sole
preoccupation of man in a society governed by this negative
ideal. What is chiefly needed by it is an elaborate set of rules,
the more minute & rigid the better, which will determine every
action of life both social & religious, so as to save men the
labour of thought & action & give them the assurance that they
are doing only the nityakarma necessary to life in the body or
the shastric karma which creates the least bondage for future
lives & are not heaping up on themselves the burden of long
continued existence in this terrible & inexplicable nightmare of
Isha Upanishad: Part Two
the phenomenal world. But the attachment to works remains &
it tends to satisfy itself by an excessive insistence on the petty
field still left to it. We see an exclusive preoccupation with a
petty money-getting, with the mere maintenance of a family,
with the sordid cares of a narrow personal existence. The great
ideals, the universalising & liberating movements which have
continually swept rajasic Europe & revivified it, have been more
& more unknown to us in the later history of our country.
We have had but one world-forgetting impulse & one worldconquering passion, — the impulse of final renunciation & the
passion of self-devotion to the Master of all or to a spiritual
teacher. It is this habit of bhakti that alone has saved us alive;
preserving an imperishable core of strength in the midst of our
weakness & darkness it has returned upon us from age to age
and poured its revivifying stream always through our inert mass
and our petrifying society. But for all that our great fundamental
mistake about life has told heavily; it has cursed our rajasic
activity with continual inefficiency and our sattwic tendencies
with a perpetual weight of return to tamas. Andham tamah
pravishanti ye avidyam upasate. Tato bhuya iva te tamo ya u
vidyayam ratah. Both these sentences of gloom have weighed
upon us; we have divided ourselves into the exclusive seekers
after the unconditioned knowledge & the exclusive lingerers in
the phenomenal ignorance. We have made the life divine well
nigh impossible in the world, possible only in remote hermitage,
desolate forest or lonely mountain. We have not known the
harmony which the early Vedantins practised; we have given
ourselves instead to a great negation which, however inspiring
and strength giving by its positive side — for it has its strong
positive side — to a few exceptional spirits, cannot be grasped
by the ordinary soul even when it is accepted by the ordinary
intellect, is not man’s swadharma, and must therefore tend only
to destroy his strength & delight in life by imposing upon him an
effort beyond our average human capacity, from which it sinks
back dispirited, weakened and nerveless. No nation, not even a
chosen race, can with impunity build its life on a fundamental
error about the meaning of life. We are here to manifest God in
The Life Divine [Draft A]
our mundane existence; our business is to express & formulate
in phenomenal activity such truth as we can command about
the Eternal; and in order to do that effectively we must answer
the riddle set for us of the coexistence of the eternal & the
phenomenal — we must harmonise God & Nature on peril of
our destruction. The European nations have invariably decayed
after a few centuries of efflorescence because they have persisted
in ignorance, & been obstinate in Avidya. We who possess the
secret but misunderstand it, have taken two millenniums to
decay, but in the end we have decayed & brought ourselves
to the verge of actual death & decomposition. We can preserve
ourselves only by returning to the full & harmonious truth of our
religion, truth of Purana & Tantra which we have mistranslated
into a collection of fables and of magic formulae, truth of Veda
which we have mistranslated into the idea of vacant & pompous
ceremonial & the truth of Vedanta which we have mistranslated
into the inexplicable explanation, the baffling mystery of an
incomprehensible Maya. Veda & Vedanta are not only the Bible
of hermits or the textbook of metaphysicians, but a gospel of
life and a guide to life for the individual, for the nation & for
all humanity.
The Isha Upanishad stands first in the order of the Upanishads we should read as of a supreme importance for us &
more almost than any of the others, because it sets itself with
express purpose to solve that fundamental difficulty of life to
which since Buddha & Shankara we have persisted in returning so lofty but so misleading an answer. The problem resolves
itself into a few primary & fundamental questions. Since we
have here a great unconditioned unity and a great phenomenal
multitudinous manifestation, what is the essential relation between this unity & this manifestation? Given the coexistence
& identity of the reality & the phenomenon where is the key
to their identity? what is the principle which harmonises them?
and wherein lies the purpose & justification of their coexistence
& apparent differentiation? The essential relation being known,
what is that practical aspect of the relation upon which we can
build securely our life here in this world? Is it possible to do the
Isha Upanishad: Part Two
ordinary works of our human life upon earth consistently with
the higher knowledge or in such a way as to embody in our every
action the soul of the divine knowledge & the divine guna? What
is that attitude towards God & the world which secures us in
such a possibility? Or what the rule of life which we must keep
before us to govern our practice and what the practical results
that flow from its observance? The present curses of phenomenal
life seem always to have been the sorrowful trinity of pain, death
& limitation; will these practical results of a Vedantic life include
the acceptance of this great burden and this besetting darkness
or has mankind even here, even in this body & in this society, an
escape from death & sorrow? As human beings what is our aim
here or what our hope hereafter? These are the great questions
that arise from the obscured soul of man to the Infinite & the
conflicting & partial answers to them have eternally perplexed
humanity. But if they can once be answered, simply, embracingly,
satisfyingly — so as to leave no true demand of the God in man
upon the world unsatisfied, then the riddle of existence is solved.
The Isha Upanishad undertakes to answer them all. Setting out
with a declaration of God’s purpose in manifestation for which
the world was made & the golden rule of life by which each
man individually can utterly consummate that divine purpose,
the mighty Sage to whom as an instrument & channel we owe
this wise & noble solution asserts the possibility of human works
without sin, grief & stain in the light of the one spiritual attitude
that is consistent with the conscious & true knowledge of things
& in the strength of the golden rule by which alone a divine
life here can be maintained. In explaining & justifying these
original positions he answers incidentally all the other great
human questions.
The structure of the Upanishad is built up, the harmony of
its thought worked out in four successive movements, with the
initial verse of each swelling passage linking it in the motion of
thought to the strain that precedes. Before we proceed to any
work of analysis or isolate each note in order to obtain its full
value, it will be convenient to have a synthetical understanding
of the main ideas that run through the symphony and perceive
The Life Divine [Draft A]
something of the manner with which they pass into or help each
other and build up by their agreement a great and harmonious
philosophy of life.
II The First Movement
“For the Lord all this is a habitation, yea, whatsoever single
thing is moving in this universe of motion: by that abandoned
thou shouldst enjoy; neither do thou covet any man’s possession. Doing verily works in this world thou should wish to
live a hundred years, for thus it is with thee & not otherwise;
action clingeth not to a man. Sunless, truly are those worlds and
enveloped in blind gloom whither they passing hence arrive who
are hurters of their own souls.” So runs the first movement of
the Upanishad.
In the very beginning the Rishi strikes the master note to
which all the rest of the harmony vibrates, lays down the principle of which every Upanishad is an exposition. God & the
World, — these are the two terms of all our knowledge. From
their relation we start, to their relation in union or withdrawal
from union all our life & activity return. When we have known
what the world is, when we have exhausted Science & sounded
all the fathomless void, we have still to know what God is, &
unless we know what God is, we know nothing fundamental
about the world. Tasmin vijnate sarvam vijnatam. He being
known, all the rest is known. Material Philosophy & Science
have to admit in the end that because they do not know the
Transcendental, therefore they cannot be sure about the phenomenal. They can only say that there are these phenomena
which represent themselves as acting in these processes to the
thought & senses, but whether their appearance is their reality,
no man can say. The end of all Science is Agnosticism.
The Rishi takes these two great terms, God, one, stable &
eternal, the world shifting, multitudinous, transient. For this
great flux of Nature, by which we mean a great cosmic motion
& activity, shows us nowhere a centre of knowledge & intelligent control, yet its every movement, denoting law, pointing
Isha Upanishad: Part Two
to harmony, speaks of a centre somewhere of knowledge &
intelligent control. It shows nowhere any definite unity except
that of sum and process, yet every little portion of it the more
we analyse, cries out more loudly, “There is One & not many.”
Every single thing in it is perishable & mutable, yet for ever its
ancient & inevitable movements thunder in our ears the chant
of the immutable & eternal. She is one term, Prakriti, jagati,
the ever moving, with every object, small or great, a mere knot
of motion, jagat; that which she obeys & worships & of which
she speaks to us always & yet seems always by the whirl of her
motions in mind & matter to conceal, is the Lord, the Purusha.
He is that One, Eternal & Immutable; it is He that is the centre of
knowledge & eternal control. He is Ish, the Lord. The relation
between the world & its Lord on which the Rishi bids us fix
as the one on whose constant & established realisation we can
best found the thoughts & activities of the Life Divine, is the
relation of the Inhabitant & His inhabitation. For habitation by
Him it was made, not only as a whole, but every object which
it has built up, is building or will build in the whirl & race of
its eternal movement, from the god to the worm, from the Sun
to the atom & the grain of dust to the constellations & their
group, each, small or great, mean or mighty, sweet or sombre,
beautiful or repulsive, is his dwelling place & that which dwells
in it, is the Lord.1
We start then with this truth. We have seen that the problem
of life involves two essential questions; first, the essential relation
between the Transcendent & the phenomenal, secondly, that
practical aspect of the relation on which we can build securely
our life & action in the world. The Rishi starts with the practical
relation. This is the knowledge which we must win, the attitude
which having attained we must guard & keep. Looking around
upon the multitude of objects in the world, we have to see so
many houses & in each an inhabitant, one inhabitant only, He
1 In the manuscript, the above paragraph is followed by one that is bracketed and
struck through. This is reproduced as piece [1] of the Appendix. Piece [2] of the
Appendix, a passage written separately, is related to the above paragraph in theme.— Ed.
The Life Divine [Draft A]
who has built also the whole & inhabits the whole, its Lord.
When we see the infinite ether containing this multitude of suns
& solar systems, we are not to forget or ignore what we see but
we must look on infinity as a house of manifest being & in it one
great infinite indwelling Consciousness, Allah, Shiva, Krishna,
Narayana, God. When we see around us man & animal & leaf &
clod, king & beggar, philosopher & peasant, saint & criminal,
we must look on these names & forms as so many houses of
being and within each the same great inhabitant, Allah, Shiva,
Krishna, Narayana, the Lord. Manhood & animality, animation
& inanimation, wealth & poverty, wisdom & ignorance, sainthood & criminality are the robes he wears, but the wearer is One.
In every man I meet, I must recognise the Lord I adore. In friend
& stranger, in my lover & my slayer, I must see equally, since
I also must be He, myself. This is the great secret of existence
& the condition which we must first satisfy if we wish to live
divinely & be divine.
This is, internally, our necessary attitude towards God &
the world. But to translate an internal attitude into the terms
of action, it is our experience that a rule of life is needed. The
purpose for which a householder builds himself a mansion &
dwells in it, can only be one; it is to live & enjoy. So it is with the
Purusha & Prakriti; their relation is the enjoyment of the one by
the other. God has made this world in His own being that He may
in mind & other principles live phenomenally in phenomena &
enjoy this phenomenal existence even while secretly or openly
He enjoys also His transcendent existence. The Soul or God is,
says the Gita, Ishwara, bharta, jnata, anumanta; the Master for
whose pleasure Prakriti acts, the Indweller who fills her with
his being & supports her actions, the Knower who watches &
takes into His cognisance her activities, the anumanta who gives
or withholds or after giving withdraws His consent and as He
gives, continues or withdraws it, things begin, endure or cease.
But He is also & preeminently bhokta, her enjoyer. For all this
is bhogartham — for the sake of enjoyment. But in practice we
find that we are not Ish, but anish, not master, but slave; not
jnata & anumanta, but ajna, not knowing & controlling, but
Isha Upanishad: Part Two
ignorant, clouded, struggling for knowledge & mastery; not an
immortal enjoyer in delight, but victim of sorrow, death & limitation. Limited, we struggle to enlarge ourselves & our scope;
unpossessed of our desire, we demand & we strive; unattaining,
reacted upon by hostile forces, we are full of sorrow & racked
by pain. We see others possess & ourselves lack & we struggle
to dispossess them and possess in their stead. The facts of life
as we live it contradict at every turn the sublime dogma of the
Vedantist. What are we to do? To struggle with God in others
& God in the world or live only for God in others & not at all
for God in ourselves?
In his second line the Rishi utters his golden rule of life which
supplies us with the only practical solution of the difficulty. To
enjoy as we enjoy now is to lift to our lips a cup of mixed honey
& poison; to abandon the world is to contradict God’s purpose
by avoiding the problem instead of solving it; to sacrifice self
to others is a half solution which, by itself, limits the divine lila
& stultifies our occupation of the body. The fulfilment of self
both in our own joy & in the joy of others & in the joy of the
whole world is the object of our life. How then is the problem
to be solved? By that abandoned thou shouldst enjoy; do not
thou covet any man’s possession. Tena, that, refers back to yat
kincha jagat. By that you have to enjoy — for the world and
all in it is meant for the purpose of enjoyment, it is the means,
movement & medium created by the Lord for the purpose, but
by that abandoned, by that renounced. You have not to cast the
world & its objects themselves away from you, for then you
defeat your own object. It is a deeper, a truer renunciation that
is asked of us. Everything in the world has to be renounced and
yet, through the thing so renounced, tena tyaktena, you have to
enjoy, bhunjithah.2
Shankara translates “possess”, not “enjoy”. Essentially this
makes no difference, for possession implies enjoyment. But the
2 Sri Aurobindo wrote the paragraph that follows on a separate page of the manuscript
but marked it for insertion here. Two other separately written passages whose points of
insertion were not marked are reproduced as pieces [3] and [4] of the Appendix. — Ed.
The Life Divine [Draft A]
ordinary sense of the root is to enjoy, & it is clearly the sense
which the Rishi intended; for the collocation of the strongly
opposite ideas of tyaga & bhoga can no more be an accident
than the significant collocation of jagati & jagat in the preceding
lines. Nowhere in this Upanishad is there random writing; rather
every word is made to carry its entire weight & even run over
with fullness of meaning.
In order to make his meaning perfectly clear the Rishi adds
“Do not covet”. This then is the renunciation demanded, not
the renunciation of the thing itself, but the renunciation of the
attachment, the craving, the demand — when that is renounced,
then only is enjoyment possible, then only can the bitterness be
cast out of the cup & only the pure honey remain. For the reason
that we are anisha is because we demand. He who is Lord &
Master, does not struggle & demand; he does not need even to
command; for Prakriti knows His will & hastens to obey it. If
we would live divinely, we must realise the Lord in ourselves, we
must have sadharmya with Him & be as He. What the Lord wills
for His lila in this habitation, Prakriti will bring; what Prakriti
brings for our lila, is what the Lord wills. That which struggles
in us, craves, fights, covets, struggles, weeps, is not the pure
Self but the mind, — which, as we shall find, weeps & struggles
because ensnared in limitations it does not understand, — not
Ish, but jagat, the movement, the whirl, one eddy in the shifting
& struggling movement & clash of forces — perfectly guided by
Isha, but to our human understandings unguided or ill-guided —
which we call Prakriti. In this great knowledge & its practice we
can become desireless & calm, august, joyous, free from anxiety,
pain, grief, sama, udasina, yet full of delight in all that we here
in Prakriti, — Purushah Prakritistha, — say, see & do.
Immediately the great recurring problem presents itself of
works and the cessation from works, — the ancient crux which
it is so easy to get rid of by a trenchant act of logic, so hard
to solve in harmony with the actual facts of existence. To the
ordinary mind action seems impossible or purposeless without
desire; to the logical mind it seems inevitable that the more one
penetrates into the supreme calm, the farther one must move
Isha Upanishad: Part Two
from all impulse to action, — that pravritti & nivritti, shama &
karma are eternally opposed. Shankara, therefore, deciding all
things by his triumphant & inexorable logic, insists that action
is inconsistent with the state divine. In practice the seeker after
perfection finds that calm, renunciation, joy, peace seem only to
be secure when one rests motionlessly established in the impersonal Brahman; freedom of desire is only easy by freedom from
activity. Does not then enjoyment without demand or craving,
does not enjoyment by the thing renounced mean enjoyment of
the renunciation & not of the thing itself? Is it not the enjoyment of the eremite, eremite in soul if not in body, the spectator
watching the action of the world but himself no part of it, that
is alone possible to the desireless mind? And even if it is not
the sole possible enjoyment, is it not the superior & preferable?
Who that has self-enjoyment in the soul, would condescend to
the enjoyment of external objects? Or if he condescended, it is
the greater bliss of other worlds that would attract him and not
the broken shreds which are all this world’s joys, the hampered
fulfilments which are all this world’s actualisation of infinite
To all these ancient questionings the reply of the Upanishad
is categorical, explicit, unflinching. “Doing verily works here
one should wish to live a hundred years; thus it is with thee & it
is not otherwise than this; action cleaveth not to a man.” It is not
surprising that the great Shankara with his legacy of Buddhist
pessimism, his rejection of action, his sense of the nullity of the
world, faced by this massive & tremendous asseveration should
have put it aside by his favourite device of devoting it to the
service of unenlightened minds, although it occurs apparently as
an integral portion of the argument & there is not a hint or a
trace of its being intended as a contradiction or qualification of
the main teaching, although too this interpretation is stultified
both by the run of the two lines & by the immediate occurrence
of the next verse, — but every incongruity & impossibility is to
be accepted rather than suffer such an assertion to stand as the
teaching of the Sruti. Nor is it surprising that Shankara’s greatest
follower, Vidyaranya, feeling perhaps that his master’s dealings
The Life Divine [Draft A]
with the text in this commentary were of the most arbitrary
& violent, should have preferred to exclude the Isha from his
list of authoritative Upanishads. But to us, uncommitted to any
previous theory, this sloka offers no difficulty but is rather an
integral & most illumining step in the development of a great &
liberating doctrine.
Kurvanneva, says the Rishi, having his eye on the great
dispute. Thou shalt do works & not abstain from doing them
and the works are the works of this material world, those that
are to be done iha, here, in this life & body. Doing his works in
this world a man shall be joyously willing to live the full span
of years allowed to the mortal body. If he grows weary, if he
seeks to abridge it, if he has haste in his soul for the side beyond
death, he is not yet an enlightened soul, not yet divine. With
this great admission the Vedanta can no longer be a mere ascetic
gospel. Life — full & unabridged in its duration, — full and uncontracted in its activity is accepted, welcomed, consecrated to
divine use. And the Rishi affirms his reason for acceptance —
because so it is with thee & it is not otherwise than this. Because
in other words this is the law of our being and this is the will
of the Eternal. No man, as the Gita clearly teaches, can abstain
from works, for even the state of withdrawal of the ascetic, even
the self-collected existence of the silent Yogin is an act and an act
of tremendous effect & profoundest import. So long as we are in
manifest existence, so long we are in the jagati using, influencing
& impressing ourselves on the jagat and we cannot escape from
the necessity self-imposed on Himself by God within us. And it
is so imposed for the reason already stated, because He has made
this world for His habitation & as a means for His enjoyment
& a thing for His delight — & this his great will & purpose no
man can be allowed to frustrate. The wise mind, the illumined
soul knowing this truth makes no vain attempt to square this
circle; he accepts that which God intends fully & frankly and
only seeks the best way to fulfil God in this existence which he
occupies on the way to another. For he knows that bondage and
freedom are states of the outer mind, not of the inner spirit; for
there is none free & none bound, none panting after liberation
Isha Upanishad: Part Two
& none fleeing from bondage, but only the Eternal rejoicing
secretly or manifestly in His innumerable habitations.
But in that case we are eternally bound by the chain of our
works, nailed helplessly to the wheel of karma? Not so; for the
wheel of karma is an error and the chain of our works is a
grand illusion. “Action clingeth not to a man.” Bondage is not
the result of works, & liberation is not the result of cessation of
works. Bondage is a state of the mind; liberation is another state
of the mind. When through the principle of desire in the mind the
soul, the Ish, the lord, mixes himself up in the whirl of Prakriti,
he sees himself in mental consciousness as if carried forward in
the stream of causality; he seems to the mind in him to be bound
by the effects of his works; when he relinquishes desire, then he
recovers his lordship — which in his higher being he has never
lost — and appears to himself what he has always been in reality,
free in his being, swarat, samrat. It follows then that the way to
liberate oneself is not to renounce works but to rise from mind to
Supra-mind, from the consciousness of mental being, sambhava,
to the consciousness of self-being, swayambhava or asambhuti.
It is necessary to remember oneself, but it is not necessary to
forget phenomena. For action is the movement of Prakriti and
the chain of action is nothing more terrible or mystic than the
relation of cause & effect. That chain does not bind the Master;
action leaves no stain on the soul. The works of the liberated
man produce an effect indeed, but on the stream of Prakriti, not
on the soul which is above its action and not under it, uses action
& is not victimised by it, determines action & is not determined
by it. But if action in its nature bound the soul, then freedom here
would be impossible. It does not & cannot; the soul allows mind
to mix itself up with its works, buddhir lipyate, but the action
does not adhere to the soul, na karma lipyate nare. The fear of
action is Maya; the impossibility of combining action with calm
& renunciation is a false sanskara. Nivritti or calm is the eternal
state & very nature of the soul, pravritti is in manifestation the
eternal state and very nature of Prakriti. Their coexistence &
harmony is not only possible, but it is the secret of the world
obscured only by ignorance in the mind. The enemy therefore is
The Life Divine [Draft A]
not action, but ignorance; not works bind us, but works done
in the state of ignorance give us the illusion of bondage. The
idea of separateness, of limitation with its fruit of desire, internal struggle, disappointment, grief, pain, — this alone is our
stumbling block. Abolish it, see God alone everywhere & all
difficulty disappears. Nivritti & Pravritti, tyaga & bhoga move
harmoniously to the perfect fulfilment of the divine purpose.
Those important enunciations completed, the Sage proceeds
to a minor, but not inessential effect of the knowledge he is developing — the life after this one which we have to use here, our
progress into worlds beyond. The gati, trans-mortal journey or
destination of the soul, occupied profoundly the Vedantic mind
as it has occupied humanity in all except in its brief periods
of entire materialistic this-worldliness. As yet the Sage does not
proceed to any positive statement; but by a negative movement
he indicates the importance of the question. Our life here is
only one circumstance in our progress — the fundamental circumstance, indeed, since earth is the pratistha or pedestal of our
consciousness in manifest being, — but still the fundamental is
not the final, the pratistha is not the consummation but only the
means to the consummation. It is the first step in our journey,
the initial movement in the triple stride of Vishnu. There is
beyond it a second step, from which we constantly return till
we are ready here for the third, for the consummation. Our
future state depends on our fullness at the time of our passage,
on our harmonious progress towards divine being. That is the
hidden thing in us which we have to develop. We are to become
atmavan, to possess our divine being, to disengage & fulfil our
real self. Those who fall from this development, who turn aside
from it are self-hurters or, to take the full vigorous sense of the
word used, self-slayers. Not that God in us can be slain, for
death of the soul is impossible, — but there may be temporary
perdition of the apparent divinity by the murder of its selfexpression. And to this we may arrive either by wilfulness of
passion or by intellectual wilfulness. Instead of becoming gods,
Suras, images of the Most High, the Paratpara Purusha in His
effulgent glory, we may become misrepresentations of Him, false
Isha Upanishad: Part Two
because distorted images, distorted by imperfection, distorted
by onesidedness, Titans, Asuras or else souls unillumined by the
sun of Knowledge & if illumined at all then only by false lights
which eventually become eclipsed in darkness. Our after state
will be Asurya, sunless, unillumined. To what worlds do we then
The ordinary reading of the first word in the third verse
of the Upanishad, is Asurya,
Titanic, but there is a possible
variation Asurya,
sunless. The substantial sense resulting from
both readings is the same, but the colour given will be different.
The Titans or Asuras of the Veda are souls of mere undisciplined
might. They are those who found themselves not on light &
calm but on asu, the vital force & might which is the basis
of all energetic & impetuous feeling & action. The self-willed
ones, who from temperamental passion wreck themselves by
the furious pursuit in desire of a false object or from intellectual
passion wreck themselves by the blind pursuit in belief of a false
idea, they follow a path because it is their own from Titanical
attachment, from an immense though possibly lofty egoism.
Mole ruit sua. They fall by their own mass, they collapse by
excess of greatness. They need not be ignoble souls, but may
even seem sometimes more noble than the gods & their victorious legions. When they hack & hew at the god within them,
it may be in tremendous devotion to a principle; when they
subdue, cloud & torture themselves till they stumble forward
into misery & night, till they become demoniac in nature, it may
be in furious & hungry insistence on a great aspiration. They
may be grandiosely mighty like Hiranyakashipu, ostentatiously
largehearted like Bali, fiercely self-righteous like the younger
Prahlada. But they fall whether great or petty, noble or ignoble
& in their fall they are thrust down by Vishnu to Patala, to
the worlds of delusion & shadow, or of impenetrable gloom,
because they have used the heart or intellect to serve passion &
ignorance, enslaved the spiritual to the material & vital elements
& subordinated the man in them to the Naga, the serpent. The
Naga is the symbol of the mysterious earthbound force in man.
Wisest he of the beasts of the field, but still a beast of the field,
The Life Divine [Draft A]
not the winged Garuda revered to be the upbearer of divinity
who opens his vans to the sunlight and soars to the highest seat
of Vishnu. If we read Asurya
we shall then have to translate
“Verily it is to the worlds of the Titans, worlds enveloped in
blind gloom, that they after passing hence resort who are selfslayers.” Otherwise it is the worlds farthest removed from the
Sun, our symbol & principle of divine Knowledge. There are
materialised states of darkness in the conscious being in which
they must work out the bewilderment & confusion they have
fastened on themselves by an obstinate persistence in self-will
& ignorance. In either case the intention of the Sage is evident from the later passages of this Upanishad. Whether we
follow exclusively after Avidya or exclusively after Vidya, we
go equally astray, exclusiveness means ignorance, exclusiveness
means confusion & division of the indivisible Brahman, & persistence in such error is an obstinacy fatal to the soul in its
immediate prospects. Temporarily — because eternal perdition
is impossible, — it fails to cross successfully over death & enters
into trans-mortal darkness. Those who accept the unity of the
Brahman, who see in Vidya & Avidya only vyavahara, light
& shadow reflected in Him for the use of self-expression in
phenomena, who live in the knowledge of the One in the Many,
embracing like Brahman all being in themselves, rejecting nothing, preferring nothing, bearing everything, effecting everything,
infinite in calm by renunciation, infinite in might & bliss by
enjoyment, they are men perfected, they are the siddhas. Even
those who not yet attaining, follow faithfully this law & this
ideal journey onwards in the way of their self-fulfilment and
are lifted by all-purifying Agni to the regions of the Sun where
they possess their perfect oneness & receive their consummate
felicity.... With this warning (for the promise comes afterward)
closes the first movement of the Upanishad.
God then & the world are before us, the Inhabitant to be recognised as the Lord of things even when He appears otherwise &
Isha Upanishad: Part Two
His habitation to be regarded merely as a movement set going
by Him for phenomenal purposes, a stream of form & action
by which He can enjoy His own conditioned being, — God &
the world are to be possessed by a pure & infinite enjoyment,
Ananda, or bliss which depends on a perfect renunciation not
of the world, but of the limited struggle & the ignorant attachment, of the demand & the groping. These poor & imperfect
movements [are] to be replaced by a mighty calm and a divine
satisfaction. We are not to renounce works, which do not &
cannot stain the soul or bind it, but to be liberated through
acceptance of works in a luminous knowledge of their divine use
& nature; not mutilation of life is to be our ideal, but fulfilment
through life of the intention of the Most High in His phenomenal
manifestation. If we mutilate life through self-will & ignorance
we imprison ourselves after death in worlds of confusion &
darkness and here like a ship befogged & astray in dense sea
mists are hindered & long delayed in our divine voyage.
But now farther questions arise. Stated by itself & without
development or qualification the first line of this great teaching, although fundamental to the practical living of the divine
life and the sufficient & right attitude for its fulfilment might
yet, like all trenchant assertions, too positively & exclusively
taken, lead us into a profound error & misunderstanding. God
& the World, the Movement & the Dweller in the movement,
that is the practical relation between the unconditioned & the
phenomenal which we have to accept as the unalterable basis
of our rule of right living. But this general movement, with the
particular knots in it of apparent movement & apparent status
which we call formations or objects, — what is it? Movement of
Mahat or movement of what nature, — real or unreal? And the
inhabitant, is he different from His habitation? If He is different
& the habitation is real, what becomes of the universal unity
Vedanta teaches and how are we not handed over to duality and
a fundamental disparity, if not a fundamental opposition? It is
to remove this possible misunderstanding that the Rishi now
proceeds to a completer though not yet entirely complete statement of universal existence. He has stated the practical relation,
The Life Divine [Draft A]
he now states the essential relation. It amounts in effect to the
fundamental tenet of Vedanta in the Upanishads “Sarvam khalu
idam Brahma.” All this, in truth, is the Brahman. He says “There
is One who unmoving is swifter than mind, neither have the gods
reached It for it goes always in front. Standing, it outstrips others
as they run. In It Matariswan sets activity. That moves & that
does not move; that is far & the same that is verily near; That is
within all this, the same that is outside all this.”
Not only the stable but the unstable; not only the constant,
but the recurrent; not only the Inhabitant but His habitation; not
only Purusha but Prakriti. It is ekam, not a number [of] different
beings, as in the dogma of the Sankhyas, but One being; not two
separate categories, the real & the unreal, Brahman & Maya, but
only One, the Brahman. That which moves not is the Brahman
but also that which moves is the Brahman, not merely Maya,
not merely a base & ugly dream. We know already by the first
verse that the innumerable inhabitants of this moving universe
are not essentially many, but are one Soul disporting in many
bodies or not really disporting but supporting the multiform
play of Prakriti; eko achalah sanatanah, in the solemn language
of the Gita, one, motionless, without beginning or end. He is
this man & that woman, yonder ancient leaning on his staff,
this blue winged bird, that scarlet winged. But now we learn
that also the name & form & property, the manhood & the
womanhood, the age & the youth, the blueness & the scarlet
hue, the staff, the attitude of leaning, the bird, the wing, all is the
Brahman. The Inhabitant is not different from His habitation.
This is a difficult point for the ordinary mind to admit intellectually; it is difficult, even for minds not ordinary, really to
grasp the intellectual conception, take it into the soul & realise
it there in feeling & consciousness. Even the greatest materialist
in theory regards himself in his feelings as a mind or a soul and is
aware of a gulf between himself & the inanimate. His opinions
contradict his heart’s consciousness. In Yoga also one of our
first realisations is the separateness of the body by the practical
removal of the dehatmabuddhi, — a sensation the psychology
of which is not well understood & being misunderstood gives
Isha Upanishad: Part Two
rise to many errors. Hence we have a proneness to regard the
inanimate as undivine, the material as gross & even foul and the
objective as unreal — as if all this were not merely arrangement
& vyavahara, as if the material was not also Atman & spirit,
Brahman equally present in clod & man, body & soul, thought
& action, as if all were not essentially equal in their divinity, and
apparently so diverse merely because of the infinite variation of
form & guna! By this cardinal error the intellectual man comes
to despise & neglect the body, the religious man to treat the
body & often the intellect also as an impediment, praising the
heart only, the contemplative spiritual man to aim at casting out
both mind & body & banishing from him the very thought &
perception of the objective. All are ruled or driven by this dim
sensation or clear belief that the subjective soul seated within
them alone is God, alone the Self, that the objective movement of
Spirit seeming to the movement of mind & senses to be outside &
apart from us, is not God & is therefore worthless & evil. They
all insist on a mental attitude to things, an attitude of analysis,
separation & logical distinction instead of rising beyond mindlimitations & mind-methods to God’s transcendent embracing
vision which sees all things & states & is affected & bound by
none. They all therefore make the essential error of duality, from
which eventually every kind of ignorance & confusion arises. It
is for this reason, to discourage this error that the Sage insists
on his ekam in the neuter — not only is He divine, Sa, God regarding Himself subjectively as universal cognisant Personality,
but That is divine, Tat, Brahman realising Himself by identity
both beyond & in and as all phenomenal existences, at will
& coexistently transcendental & phenomenal, conditioned &
unconditioned, One in the One & One in the Many.
Brahman is spoken of here, not as the absolute Parabrahman
outside all relation to life & phenomena, for to the unknowable
utterness of Parabrahman such phrases as “swifter than the
mind” or such ideas as outrunning the gods or going in their
front cannot be applied, — It is the Brahman as we see It in
Its relation to phenomena, God in the world, conditioned to
our awareness in vyavahara, unconditioned to our awareness
The Life Divine [Draft A]
in paramartha, which is the subject of this & the following
shloka.3 That is the One & sole Existence which, though indeed
It does not move, is swifter than the mind & therefore the Gods
cannot attain to It because It goes always in front. For the mind
served by the senses is the instrument which men use to grasp
& measure the world & the gods are the presiding powers of
all mental & physical functions, but neither the mind nor the
senses, neither sensation nor reason can attain to the Brahman.
It always goes far in front of any swiftest agency by which we
can pursue It.
What is the precise significance of this imagery? The intention can only be understood if we remember the nature of
mental action upon which such enormous stress is here laid and
the limitations of that action. Mind always starts from a point,
the thinker or the object of thought; it works in space or time
on particular objects or groups of objects or at most on the sum
of all objects known. It can only seek to know the movement
& process of the world, but of that which is beyond & behind
movement & process, what can it know? At most it can feel or be
told that He the eternal & ineffable exists. Ordinarily, it can only
go as far back as itself and say “I, mind, am He; because I think,
I am; because I am & think, things are” — propositions which
as the expression of a relative & intermediate fact have their
validity but are as an universal & ultimate statement untrue.
But even the movement of God in nature is too vast & swift
for the mind to grasp. It catches at & seizes petty surrounding
eddies or even great masses of movement at a little distance;
it seizes, arranges to itself in its own terms of vision & classes
them triumphantly as ultimate laws of Nature. But who has
sailed all these waters or can tell where, if at all, they end? Who
shall say that those laws are not byelaws only, or the charter
& constitution of a single dependency only or province? Follow
3 The following sentence was written in the top margin of the manuscript page. Its
place of insertion was not marked:
Of the Absolute all we can say is “It is not that, it is not that”; it is unknowable in
Itself, knowable only in our existence here or in relation to our existence here, not to be
characterised by any epithet, description or suggestion.
Isha Upanishad: Part Two
God to the utmost confines of observable space, — He is sure to
be whirling universes into being far in front. Pursue Him into
the deepest recesses of experimentable being, there are unguessed
universes of consciousness behind to which you have no present
access. Infinity is only one of His aspects, but the very nature
of Infinity is that the mind cannot grasp it, though the reason
deduces it. Who measured Space? Can any vastest Mind find out
when Things began or know when & how they shall end? Nay,
there may be near to us universes of another Time, Space &
arrangement to which our material dimensions & mind & sense
limitations forbid us entrance. Even here who has traced out the
purpose of creation or systematised the ways of Providence? Of
a hundred things that happen immediately around us, can we
even in a dozen instances tell more than fragmentarily & at a
hazard why the thing has happened, to what end it conduced,
or of what ordering of things it was a piece & movement? Yet,
as the eye opens to the innermost secret of things, one realises
that an infinite Wisdom presides over the smallest happening &
eternally links today’s trifling action to the grandiose movement
of the centuries — nay, that every thought which passes through
our minds however weak, trivial or absurd, has its mark, in
the depths of itself its purpose, even its necessity. But of all this
how much can the gods of mind, reason & sense ascertain?
They run, they gallop, they outstrip the arrow, the bullet, the
lightning, the meteor, all material swiftnesses, but That though
it moves not, travels still in front. Yes, even when we think we
are in front of Him, have fathomed His ways, classified His laws,
understood existence, ascertained & determined the future by
the past, suddenly we stumble & come across a new landmark
or footprint which shows where That has passed; a touch of His
finger surprises us as He speeds past & our theories crumble,
our knowledge is turned into foolishness, our enlightenment
becomes the laughingstock of better enlightened generations. It
standing outstrips others as they run, yet all the time, had no
need to move. Already God was in front of us, as He is behind,
above, below, on every side. Our latest knowledge will always
be a candle burning in the mists of the night; our discoveries
The Life Divine [Draft A]
pebbles picked up on the shore of a boundless ocean. Not only
can we not know That in all Its absolute, transcendent reality,
but we cannot know It in all the vastness of Its phenomenal
workings. Much we may yet know by the mind, but not all, not
more than a corner or a system. All that we can do is to seek the
boundless Lord of a boundless universe & here & elsewhere to
know each habitation and recognise its Inhabitant. The dweller
is divine, but the house too divine, a temple of God, sukritam,
well built, delightful & holy — my God Himself manifested as
name & form.
That stands really & does not run. What then is the movement by which He outstrips others or is far in front? The clue
is given in the expression swifter than mind. It is the mind that
runs in us but what is it that runs swifter than mind just as mind
runs swifter than any material force? Something of which mind
& matter are lower movements, — that which is the essence of
the jagati, the essential conscious being of which mind, life &
matter are particular currents. This conscious-being is That —
the sole Reality which assumes so many appearances. It does
not run, for where should it run when it does not exist in time
& space, but time & space exist in the Brahman. All things
are created in God’s consciousness which has no more to move
than a man has to move when he follows a particular train of
thought. He who was before Time, is still just what He was after
Time is finished — drawn back, that is to say, into supratemporal
consciousness. He has not moved in His being an inch, He has
not changed in His being by the shadow of a shadow. He is still
eko achalah sanatanah, one, motionless, without change or end.
This side of the Sun or that side of Lyra are to Him one point,
or rather no point at all. Space is a symbol into which Thought
has translated an arrangement in supraspatial Consciousness.
Time & Causality are not different. Therefore it appears that
both jagati & jagat are no movement of matter or material
force, (that is expressly excluded in the [eighth] verse), nor of
mind, (that is expressly excluded here) but of Conscious being
in itself, a mysterious activity the essence of which is limitless &
absolute Awareness not expressible in language, but translated
Isha Upanishad: Part Two
in the symbols of our Thought here into a movement in Time,
Space & Causality. This universal tenet of Vedanta, although
not expressly stated, is yet implied in the Rishi’s thought &
follows inevitably from his expression. He could very well in his
age & surroundings take it for granted, but we have to state it
explicitly; for, unless it is assumed, the second movement of the
Sage’s thought cannot be entirely understood by us. It is, indeed,
the foundation of all Vedantic thinking.
In this Brahman Matariswan sets activity. Tasminn apo
Matariswa dadhati. Tasmin, in the containing, stable & fulfilling
active Brahman already described; Apas, work or activity (Latin
opus), this Vedic word being used in preference to karmani,
because karmani expresses individual actions & it is here the
general universe-activity of Brahman that is intended, not indeed all Prakriti, but that which is manifest as work productive
& creative, the movement of the sun & star, the growth of
the tree, the flowing of the waters, the progress of life in all
its multitude; Matariswa, he that rests in the matrix of things,
that is to say Vayu, the motional or first energetic principle
of Nature founded in Akasha, the static principle of extension
which is the eternal matrix of things, working in it as Prana,
the universal life-activity; dadhati, (tjhsi) establishes, sets in
its place & manages. For the root dha has always the idea of
arrangement, management, working out of things.
The reason for introducing this final and more limiting idea
about the Brahman as the culminating phrase of this shloka, is
the Sage’s intention to emphasise the divineness of that particular movement of Prakriti which is the basis of karmani, human
action in this mortal life. Matariswan is the energy of God in
Prakriti which enters into as into a womb or matrix (Matar), is
first concealed in, — as a child in the womb — & then emerges
out of the static condition of extension, represented to our senses
in matter as ether. It emerges in the motional principle of expansion & contraction represented to the senses as the gaseous state,
especially as breath & as air, called by us therefore Vayu, which
by disturbing the even, self-contained vibration (shabda) of the
ether, produces vibratory waves (kshobha), generates action &
The Life Divine [Draft A]
reaction (rajas) on which ether behind is continually impressing
a tendency to equipoise (sattwa), the failure of which is the only
cause of disintegration of movement (death, mrityu, tamoguna)
& creates contact (sparsha) which is the basis of mental & material sensation & indeed of all relation in phenomenal existence.
Matariswan, identifying himself with Vayu, supporting himself
on these principles of wave-vibration, action-reaction & contact,
valid not only in matter but in life & mind, using the other three
elementary or fundamental states known to Vedic enquiry, —
agni (fire), the formatory principle of intension, represented to
our senses in matter as heat, light & fire, apas or jala (water),
the materialising or outward flowing principle of continuation,
represented to our senses in matter as sap, seed, rasa, & prithwi
(earth), the stabilising principle of condensation, represented to
us in matter as earth, the basis of all solids, — Matariswan, deploying existence in settled forms by the fivefold (panchabhautic)
complex movement of the material Brahman, of conscious being
as the essential substance of things, reveals himself as universal
life activity, upholder of our vitality, prompter & cause of our
actions. He as Life, is latently active in the utter inanimate,
present, but unorganised in the metal, organised for life and
growth only in the plant, for sense & feeling & thought in the
animal creation, for reason & illumination & progress to godhead in man, for sempiternal immortality in the gods. But who,
ultimately, is this Matariswan? Brahman himself, as the Rigvedic
Rishis already knew, manifesting himself in relation to His other
movements as the cause, condition & master of vitality.
Life-action, then, is not indeed the whole action of the universe; nor is our human life-action, our apas, work, task here, its
culminatory activity. There are more developed beings, superior
states, other worlds. But it is, whether here or in other planets, the central activity of this universe. It is of this apparently
insignificant pebble, the stone that builders not Almighty, not
All-wise would have rejected, that God has made the keystone
of this work of His construction. In this the movement of our
universe finds the means for its central purpose, through it fulfils
itself, in it culminates or from it falls away. When God has
Isha Upanishad: Part Two
fulfilled himself here, under these conditions, with prithivi as his
pratistha, then we may pass away finally into other conditions
or into the unconditioned, but till then, till God here is satisfied,
Brahman here manifested, we come here to fulfil him. Till then,
so it must be with us & not otherwise. And this principle is not
undivine but divine, not something utterly delusive or diabolical,
not the kingdom of a lower spirit or an aberration in knowledge,
but God’s movement, mahimanam asya, the manifest might, the
apparent extension in Itself of the Brahman. Life here is God, the
materials of Life here are God. The work is not separate from
the worker nor the thought from the thinker. All is the play of a
divine Unity.
We can now grasp what the Sage intends when he says, Tad
ejati tannaijati. Tat or That, the suggestive vague name for the
Brahman whether impersonal or above personality or impersonality, moves & That does not move. It moves or appears to move,
— as action of Prakriti & the corresponding knowledge in Purusha, — in the conception of Time, Space & Causality; it does
not move in reality, because these are mere symbols, conceptual
translations of the actual truth, & movement itself is only such
a symbol. The Habitation is the creation of a formative movement of Prakriti, who is indeed always recurrent in her doings
because she & her ways are eternal, but also always mutable
& inconstant because she works in Time, Space & Causality,
terms of perception which have no meaning except as measures
of movement or progression from one moment to another, one
point to another, one state or event to another. Succession &
therefore change is the fundamental law of God’s ideative &
formative activity in the terms of these three great symbols. But
the inhabitant is one & constant, because He is beyond Time
& Space. Surrounded apparently by the whirl of Prakriti, to the
ignorant tossed about in it, He in reality exists both as its continent & creator as well as its informing soul, master & guide.
That therefore in Itself is unmoving, immutable and eternal;
in Its movement in Itself, Time-movement, Space-movement,
Condition-movement (although as we shall see governed by
durable patterns or general processes of conscious being which
The Life Divine [Draft A]
ensure order & recurrence from one state or form to another)
That is mobile, active, inconstant & fleeting. Sooner or later, all
here passes out of our view, except the Inhabitant, the eternal
Existence-Consciousness, Him we see seated for ever. On Him
in this flux of things we have our sure foundation.
Thus we have the essential reality of things, we have the
practical relation of God in Impersonality or Personality as the
Inhabitant of His own objective being. We have the principle of
unity by which the practical relation refers back always to the
essential & derives from it. We have the fundamental justification of works briefly indicated in the identity of the working
principle with the eternal Reality behind our works. But the
justification of the harmony of tyaga & bhoga on this basis
has now to be prepared. After stating, therefore, the identity of
the eternal who moveth not, with the eternal who moves, of
the Timeless, Spaceless, Conditionless, with the Timed, Spaced
& Conditioned, the Sage proceeds with a consideration of the
latter only with which our vyavahara or practical life has to deal
& emphasises the unity of all things near & far, subjective &
objective. That is the near, the same That is the far. He is near
to us in our subjective experience, he removes to a distance in
the objective where our mind & senses pursue him until they
have to cease or return. In the subjective also, he is not only the
unknown, but the known, ourselves, that which is seated in our
hearts, not only the ungrasped, but the grasped, that which we
have & that which we seem not to have, that which we have
reached or passed or are approaching & that towards which
we vaguely or blindly move. Nothing should we think, feel or
observe without saying of it “It is He; it is the Brahman.” That
is within every creature as all the continent of body & mind &
what is more than mind; That is outside every creature as that
in which it moves, lives & has its being; not only are our surroundings near or far but that which contains our surroundings,
is outside & inside them, alike their continent & their content,
sarvam Brahma. For That is the content of all this Universe; That
also exceeds & Is apart from every Universe. The Pantheism or
Monism which, unable to rise beyond the unity of attainable
Isha Upanishad: Part Two
data or manifest appearance, makes God conterminous with
the world, is not Vedanta. The Pluralism which makes God
merely a sum of realised experiences, a growing & diminishing,
a fluctuating unknown quantity, X sometimes equal to a + b and
sometimes equal to a - b, is not our conception of the Universe.
These things are He, but He is not these things. To us the world
is only a minor term in God’s absolute & limitless existence.
God is not even infinite, though finity & infinity both are He;
He is beyond finity & infinity. He is sarvam Brahma, the All,
but he is inexpressibly more than the sarvam. To our highest
conception He is One, but in Himself He is beyond conception.
Neither Unity nor multiplicity can describe Him, for He is not
limited by numbers. Unity is His parabhava, it is His supreme
manifestation of being, but it is after all a manifestation, not the
utter & unknowable reality.
The object of these two verses which have amplified the idea
of monistic Unity in the universe, so as to remove any essential
opposition between the world movement & the Inhabitant of the
movement, is to lead up to the two verses that follow, — verses
of a still higher importance for the purpose of the Upanishad.
The Sage has laid down his fundamental positions in the first
three verses, — (1) the oneness of all beings in the universe, (2)
the harmony of renunciation & enjoyment by freedom from
desire & demand, (3) the necessity of action for the fulfilment
of the one purpose for which the One inhabits this multitude
of names & forms, — the enjoyment of this phenomenal & in
its consummation the liberated being. The remainder of the
Upanishad is explanatory & justificatory of these original &
fundamental positions. In this second movement the object is
to establish the possibility of absolutely sorrowless & fearless
enjoyment here in this world & in this body on the eternal &
unassailable foundations of the Vedantic truth, sarvam khalu
idam Brahma. For from that truth the Seer’s golden rule of life
derives all its validity & practical effectiveness.
The Life Divine [Draft A]
These are the words, words of a rich & moving beauty, in
which he discharges this part of his argument. “But he who sees
all existences in the self and the self in all existences, thereafter
shrinketh not at all. He who knows, in whom all existences
have become the self, how shall he have grief, how shall he be
deluded, who seeth all things as one.”
The connecting word t; (the Greek de) does not in Vedic
Sanscrit always imply entire opposition, it suggests a new circumstance or suggests an additional fact or a different point of
view. The new circumstance introduced in this verse is the idea
of the Atman. The knowledge that the impersonal Brahman
is all, need not of itself bring peace & a joyous activity; for
the all includes sorrow, includes death, fear, weariness, disgust.
Matariswan in establishing action, has also established reaction.
He has established that inequality between the force acting &
the force acted upon, that want of harmony which is the cause
of pain, recoil, disintegration, mutual fear & oppression. We
may recognise that all these are one coordinated movement in a
single existence, are themselves all one existence but how does
that help us if in the movement itself there are these inequalities,
these discords, these incapacities which impose on us so much
that is painful & sorrowful? We may be calm, resigned, stoical,
but how can we be free from pain & sorrow? It is here that
Mayavada comes in with its great gospel of liberation. “All this
discord” it says in effect “is not Brahman, it is Maya, it is an
illusion, a dream, it does not exist in the pure Atman. That is
the unmoving; the movement is a cosmic nightmare affecting the
mind only. Renounce life, take refuge in the pure, unconditioned,
dreamless Atman, mind will dissolve, the world will vanish from
you as a dream vanishes & with the world its pain, its useless
striving, its miserable joys, its ineffugable sorrow.” That is an
escape, but it is not the escape which the Seer of the Upanishad
meditates for us. He holds to his point. “All this is Brahman, the
movement no less than the moving.” A few may escape by the
wicket gates of the Buddhist & the Mayavadin. Not by denial
of fundamental Vedantic truth is mankind intended to be saved.
The worship of a Personal God different from ourselves &
Isha Upanishad: Part Two
the world brings with it a better chance of joyful activity in
the world. “God’s will, be it joy or sorrow; God’s will, be it the
triumph of good or the siege of the evil.” This is a great mantra &
has mighty effects. But it does not by itself give a secure abiding
place. God’s will may bring doubt & then there is anguish; may
bring loss of the Divine presence, separation from the Beloved
& then there is a greater agony. The intellectual man has the
intellect God has given him to satisfy. The active man has the
impulse to work, but at every step is faced with the difficulties of
religion & ethics. He has to slay as a soldier, condemn as a judge,
inflict pain, inflict anguish, choose between two courses which
seem both to be evil in their nature or their results. Sin enters
his heart, or there are ensnaring spirits of doubt which suggest
sin where sin is not, he feels that he is acting from passion, not
from God. His body suffers, pain distracts, his own pain, the
pain of others. In this maelstrom it is only those whose hearts
are mightier than their intellects & their devotion a part of their
nature who can overcome all the winds that blow upon them.
Therefore most devotees withdraw from life or from the greater
part of life like the Mayavadin; those who remain have more
resignation than happiness. They bear the cross here in the conviction that the aureole awaits them hereafter. But where then is
that perfect bliss & that perfect activity which the Sage promises
us, doing verily our works here in the ordinary life of mankind?
The thing can be done on the devotional foundation, but only
by a peculiar & rare temperament aided by God’s special grace
& favour. We need a wider pedestal, a securer foundation.
He finds that foundation who sees wheresoever he looks
(that is the force of anu in anupashyati) only the Atman, only
the Self. He watches the bird flying through the air, but what
he is aware of is the Self watching the movement of the Self
through the Self — air & bird & flight & watcher are only name
& form, presentations of the one Reality to itself in itself by
itself atmani atmanam atmana. He is stung by the scorpion but
what he is aware of is only the touch of the Self on the Self;
the scorpion that stings is Brahman, the stung is Brahman, the
sting is Brahman, the pain is Brahman. And this he not only
The Life Divine [Draft A]
thinks as a metaphysical truth, for mere metaphysical opinion or
intellectual attitude never yet brought salvation to living man, —
but knows it, feels it & is aware of it utterly with his whole single
& complex knowing existence. Body, senses, heart & brain are
at one in that experience. Thus to the soul perfected in this
knowledge everything that is, seems or is experienced, thinker &
thought, action, doer, sufferer, object, field, result, becomes only
one reality, Brahman, Self, God and all this variety is only play,
only movement of conscious-self in conscious-self. That moves,
God has His lila, the Self rejoices in its own inner experiences
of itself seen & objectivised. There arises in the soul not merely
calm, resignation, desirelessness, heart’s joy in God’s presence,
but with the perfect knowledge comes a perfect bliss in the
conditioned & the unconditioned, in the transcendent & in the
phenomenal, in action & in resting from action, in Ishwara & in
apparent anIshwara, in God’s nearness & in God’s remoteness,
in what men call joy & what men call pain. Grief falls away from
the soul, pain becomes rapture, doubt & darkness disappear in
an assured & brilliant luminosity. Mukti is fulfilled, the soul
is perfectly liberated here & in this body ihaiva, — for this &
not renunciation of phenomenal existence is the true Vedantic
moksha. This is what is meant by all existing things becoming
the Self in a man, this is the result which is predicated of such a
divine realisation. “Whence shall he have grief, how shall he be
deluded who seeth all things as one?”
There are certain stages in the realisation, two of which
are indicated in these slokas, and although the indication is
only a minor & incidental movement of the Rishi’s thought, the
subject is of sufficient practical importance to be dwelt upon
for a little even in this necessarily rapid examination. Brahman,
Atman, Ishwara — these are the three great names, the three
grand realisations we have here about the Absolute Existence.
That existence, Paratparam Brahma, in its absolute truth (if
such an expression is admissible where the ideas of truth &
falsehood, absolute & relative no longer apply & knowledge
itself disappears in an unconceivable & unimaginable Identity)
— is unknowable by any, even the highest faculty of conscious
Isha Upanishad: Part Two
mind. Arriving at the farthest limits of our existence here we
may become & do become aware of it as a thing beyond our
experience. It presents itself to us here as some ultimate shadow
of itself which we feel sometimes as Sat, sometimes as Asat,
sometimes as both Sat & Asat, & then we perceive that it is
none of these things, but something beyond both existence &
non-existence which are merely uncertain symbols of it & we
end by the formula of the Rishis renouncing all vain attempts
at knowledge, Neti, neti, not this not that. We must not go
beyond this formula or seek to explain & amplify it. To describe
It by negative epithets is as illegitimate & presumptuous as to
describe it by positive epithets. We can say of Brahman that it
is shuddha, pure; we cannot say of the Paratparam that it is
shuddha. How can we know what It is? We can only say that
here It translates itself into an utter purity. Neither can we say
of It that it is alakshanam, without feature. How do we know
what It is not? We can only say that we cannot describe It by
any lakshanas, for the features we perceive here are those of a
movement in which all opposites present themselves as equally
But here in this manifest universal existence we do perceive
certain universal states & certain still more fundamental realisations which transcend all phenomena & all oppositions &
antinomies. We perceive, for example, a state of Universal Being,
the Sad Atman of the Upanishads, the goal of the Adwaitins; we
perceive a state of Universal Non-Being, the Asad Atman of the
Upanishads, Sunyam, the goal of the Madhyamika Buddhists.
Then we perceive that both of these are the same thing differently
experienced in the soul. It is That which expresses itself in our experience of Being & forgetfulness of Being, of Consciousness &
forgetfulness of Consciousness, of Bliss & forgetfulness of Bliss,
of Sacchidananda conditioned & Sacchidananda unconditioned.
We call it the Brahman, that which extends itself here in space &
time & fills its extension. We feel our identity with it & we realise
that it is our true Self & the true Self of everything in the universe
& of the universe both in its sum & in its entirety. We call it then
the Atman, a word which originally meant true Being or true
The Life Divine [Draft A]
Substance. We become aware of It as extending itself & filling
its extension here for a purpose, the purpose of Ananda, delight
in Vidya, delight in Avidya & governing all things towards that
purpose, — self-aware as the One & self-aware as the Many,
self-aware as Sat & self-aware as Asat. This great self-aware
transcendent more than universal existence we call Sa, Ishwara,
“He”, God, the Paratpara Purusha, the Higher than the Highest.
We see therefore that these three names merely try to express in
human language certain fundamental conceptions we have here
of That which is not perfectly expressible. The greatest names,
tremendous as is their power, — how tremendous only those
can know who have made the test without flinching — are only
symbols, — I will not say shadows, for that is a word which may
be misunderstood. But very great & blissful symbols in which
we are meant to find a perfect content & satisfaction.
Through these symbols & the realisations which they try to
represent, we have to work out our divine fulfilment here, &
the Rishi gives all three of them to us in this Upanishad. For
all three are supremely helpful &, in a way, necessary. Until we
realise Ishwara, the mighty Inhabitant, as one with ourself, as
the Atman, we find a difficulty in identifying Him with all that
Is. We fall into these ideas of an extra-Cosmic God which satisfy
the early & immature stages of soul development; or we see a
God who pervades & upholds all existences but has put them
forth in His being as eternally apart from Himself. That is a
great practical realisation with immense results to the soul, the
realisation of the Bhakta who rests in some kind of Dualism,
but it is not the supreme goal which we are seeking. If we realise
the Ishwara as the Atman, our Self, without realising Him as the
Brahman we run, unless our souls have first become purified,
another peril, the peril of the Asura who misapplies the mighty
formula So Aham & identifies God with his own unregenerated
ignorant Ego, — extending the Inhabitant only to some transient
circumstances of the movement in which He dwells. He forgets
the other equally important formula, Tat twam asi; he does not
realise others as Narayan, does not become one self with all existences, forgets that the very idea of his egoistic self is inconsistent
Isha Upanishad: Part Two
with the true Adwaita and to extend that in imagination & call
it the whole Universe is a caricature of Adwaita. It is like the
error of the unphilosophical Idealist who concludes that the
objective Universe exists only in his individual Mind, forgetting
that it exists equally in other individual minds & not knowing
that in reality there is no individual Mind, but only one sea of
mind with its self-formed solid bed of sanskaras, waves of which
are constantly flowing through him, rising & breaking there &
leaving their marks in the sands of his mental, infra-mental &
supramental being. Even if we realise all beings as Narayan and
one Self, there is a difficulty in realising all things as God & self.
The Inhabitant is the Atman, good — but the name & form? We
can realise that God dwells in the stone as well as under the stone
& around it, but how can the stone be God, — this clod, that
rusty piece of iron, this clot of filth? With difficulty the mind
unreleased from dwandwa & sanskaras can believe that God
logically must be in the piece of filth He has created, but how
can He be that filth? The seeker can eventually realise God in
the criminal who is to be hanged no less than in the executioner
who hangs him & the saint who has pity for both, in the harlot
no less than the Sati, in all of the filth no less than in the glorious
star that shines in Heaven & the petals of the rose or jasmine
that intoxicates our soul with its fragrance, but the crime of the
criminal, the sin of the harlot, the corporeality of the filth, must
not that be kept separate? The sattwic mere lover of virtue, the
lover of beauty, the devotee reverently bowing before the throne,
must they not revolt eternally from such conceptions? We shall
see that for certain practical reasons we must in action preserve
a kind of separateness, — not only between the criminal & his
crime, but between the saint & his virtue, — for this reason the
Rishi has fixed on the relation of world of Movement & world’s
Inhabitant as the basis of his system, — but the distinction must
be one of vyavahara only, for practice only & must not interfere
with our conception of All as Brahman. We must not yield to
the limitations of the sattwic mind, the moha or delusions of
the sattwic ahankara. For if we yield, we cannot proceed to that
greater goal of bliss, which attaining the soul shrinks not at all,
The Life Divine [Draft A]
has no delusion, is not touched by any grief. Therefore we must
realise the Ishwara not only as the true Self of things, but as
Brahman, that which extends itself here equally in all things,
in the beautiful but also in the ugly, in the holy & great but
also in that which we look on as base & impure. Looking on
Brahman moving & Brahman unmoving we have to say with
the Mundaka Upanishad, Tad etat satyam (That yonder is this
here & the Truth), & looking on Ishwara & Brahman moving &
unmoving we have to say with the same Upanishad, “Purusha
evedam sarvam karma tapo brahma paramritam.” “It is the
divine Soul that is all this, even all action and all active force
and Brahman & the supreme immortality.”
We have to realise the Self everywhere, but we have also to
remember always in all our being, to feel always in every fibre
of our existence that this Self is Brahman & the Lord. In the
realisation of Atman by itself there is this danger that as we
human beings stand in the subjective mind, that represents itself
to us as our true Self and we are first in danger of identifying
our subjective consciousness which is only one movement of
Chit, with the Sarva Brahman. Even when we go beyond to the
Sad Atman or Pure Existence, we, approaching it necessarily
through our subjective being, tend to realise it as pure subjective
existence & are in danger of not realising the real & ultimate Sat
which is pure Existence itself beyond subjectivity & objectivity,
but expressing itself here subjectively because of the Purusha &
objectively because of the Prakriti, — the mingled strain of our
subjective-objective existence here being the result of the interaction & mutual enjoyment of His Male & His Female principle.
Hence arise the misconceptions of the Idealists, Illusionists &
Mayavadins. If we halt in subjective mind, we see the objective
world as a mere dream or vision of our conscious subjective activity. That is the dogma of the Idealist, nor can anyone fathom
the depths of our mental being without passing through this
experience. If we halt in our pure subjective existence, then not
only the objective world, but the mind & its perceptions seem to
be a dream, & the only truth is the subjective Nirguna Brahman
aware only of his pure subjective existence. When this subjective
Isha Upanishad: Part Two
Nirguna Brahman looks out from the truth of himself & watches
the perceptions of the mind, the great dream of the objective,
then It alone as the sakshi seems to be real — but we get rid
of the sakshi too & retire into the perfect samadhi in which
Brahman is aware only of Itself as self-existent, self-conscious
pure Atman. This is the dogma of the Mayavadin & no one can
fathom all the depths of our subjective being who has not passed
through this experience. Then comes the Buddhist, who turns
upon this sakshi, this subjective Atman & says “Thou too art
only a dream, for the same thing that tells me thou art, tells me
the world is. I have no other evidence of the existence of Atman
than I have of the existence of the world without, as both are
equally dreams.” And without going farther, he says with the
Madhyamikas “The truth is the Asat, the Nihil, the universal
Non-being”, or he says with the Buddha — “There is Nirvana
of all this subjective & objective; what there is beyond, we need
not ask” — so as to say “we cannot know”, “we need only to
know that it releases from all pain & grief & death & all return
of egoism.” This experience too, if one can have it & not be
bound by it, is of great use, of a rich fruitfulness to the soul. He
can hardly gaze out of the manifest towards Parabrahman who
has never stood face to face with the Asat & launched his soul
into the fathomless & shoreless Negation. But we come back to
the truth. That which is beyond is Parabrahman & that which
represents Him here as the basis of our existence is the absolute
existence, neither subjective, nor objective, turned both towards
the world & away from it, capable of manifesting everything,
capable of manifesting nothing, capable of universality, capable
of nullity, capable of putting forth all antinomies, capable of
reconciling them, capable therefore both of cosmos & chaos,
which is expressed in the formula OM Tat Sat. But this is no
other than the Brahman. Is it enough then to realise the Atman as
the Brahman? Yes, if we realise that the absolute Brahman, who
is rather beyond both Guna & absence of Guna than Nirguna,
is also that which expresses itself as Guna, extends itself in space
& informs its own extension. We must say with the Mandukya,
Sarvam hyetad Brahma — Ayam Atma Brahma — So’yam atma
The Life Divine [Draft A]
chatushpat. All this world is Brahman, this Self is Brahman, &
this Self which is Brahman is fourfold. Fourfold, not only the
Transcendent Turiya, but also He who sees Himself the gross &
sees Himself the subtle & sees His own single & blissful being in
the states to which we have only access now in the deep trance
of sushupti. Nor is this enough. For the realisation goes still too
much towards abstraction, towards remoteness. It is necessary
to remember that this great Self-Aware Being is the Lord, that He
has created & entered into His own movement, with a mighty
purpose & for the enjoyment of His own phenomenal being in
the worlds. Otherwise we shall not be so much both spectators
& masters of our worlds, but its spectators only — & a mere
spectator tarries not long at a spectacle, he is soon sated of
his inactive joy & withdraws. The movement of withdrawal
is necessary for a certain number of souls, it is, so effected, a
great, blissful & supremely satisfied movement, but it is not
the purpose for which God is in us here. We must realise our
true Self as Brahman-Ishwara. We must be one with the Ekah
sarvabhutantaratma rupam rupam pratirupo bahishcha, the one
Self within all existences who shapes Himself to form & form
& is outside all of them, & understand the intention of the
Aitareya in its great opening, Atma va idam eka evagra asit —
Sa ikshata — Sa iman lokan asrijata. In the beginning this was
all the Atman, He alone, He looked & put forth these worlds.
Finally, it is not even enough for the Sage’s purpose that we
should realise the Brahman except as the Atman & Ishwara. For
if we do not realise Brahman as the Self & our Self we shall be in
danger of losing the subjective aspect of existence & laying too
much stress on That as the substratum of our objective existence
in which I stand merely as a single unimportant movement. The
result is a tamasic, an inert calm, a tendency to merge in the
jada Prakriti, the apparent unintelligently active aspect of things
which the Europeans call Nature or at the highest a resolution of
our selves into that substratum of the objective in the Impersonal
Brahman. The denial of the Transcendent Personality, the Paratpara Purusha is a strong tendency of the present-day Adwaita.
“God”, say these modern Adwaitins, “is a myth, or at most a
Isha Upanishad: Part Two
dream like ourselves. Just as there is no I, so there is no God.”
Under this figure of thought, there lies a philosophical blunder.
Personality is not necessarily individual Personality, neither is it
a selection & arrangement of qualities, any more than existence
is necessarily individual existence or a selection & arrangement
of movements in our being. Personality can be & is Universal;
this Universal Personality is God in relation to our individual
experiences. Personality also can be & is Transcendent, selfexistent, beyond individuality & Universality, — this transcendent Personality, a blissful unlimited self-conscious Awareness in
self-existence is the Paratpara Purusha — adityavarnas tamasah
parastat, drawing us like a sun beyond the darkness of ignorance
& the darkness of the Asat. This is He — God universal, but also
God transcendent — the Lilamaya Krishna who transcends His
lila. Therefore the Upanishads everywhere insist not upon mere
Existence, like the later Adwaitin, but on the sole Existent; and
they speak continually on the Brahman as the creator, Master,
enjoyer of the worlds, by meditating on whom we shall attain
to perfect liberation. Neither Buddha nor Jada Bharata are the
true guides & fulfillers of our destiny; it is Yajnavalkya, it is
Janaka &, most of all, it is Krishna son of Devaki who takes us
most surely & entirely into the presence & into the being of the
Atman, Brahman, Ishwara, on this triune aspect here of the
Transcendent depend all our spiritual realisations and as we
take one or the other & in its realisation stop a little this side or
proceed a little to that side, our realisations, our experiences &
our creeds & systems will vary from each other; & we shall be
Buddhists or Adwaitins or Mayavadins or Dualists, followers
of Ramanuja or Madhwa, followers of Christ, of Mahomed, of
whosoever will give us such light on the Eternal as we are ready
to receive. The Rishi of the Isha wishes us to realise all three, but
for the sake of divine life in the world to dwell upon Ishwara, but
on Ishwara neither extracosmic nor different from His creatures
but rather in & about all beings as their indwelling Self, their
containing Brahman and that material Brahman also or Prakriti
which is the formal continent of the indwelling Self and the
The Life Divine [Draft A]
formal content of the containing Brahman. In this realisation
there are many stages of progress, many necessary first steps &
later approximations; but the Rishi, his work being to throw
out brief fundamental & important suggestions only & not to
fill in details, to indicate & illumine, not to educate or instruct,
gives us for the present only two of the final realisations which
are the most essential for his purpose. We shall find, however,
that there is more beyond.
We are first to realise this one divine Self, (which is ourself
also) in all existences and all existences in the Self. We have,
therefore, in this realisation three terms, Self within, Self without, which are the same & invariable samam Brahma, & all
existences, of which each separate existence is fundamentally
the same, but in generic or individual play & movement different from other genera & individuals. All existences — not
only animate but inanimate, for sarvabhuteshu does not mean
sarvapranishu — not only the man, the animal, the insect, but in
the tree, plant & flower & not only in the tree, plant & flower
which have a sort of life, but in the mountain, the metal, the
diamond, the pebble which seem not to have life, & not only in
these bhutas which if they have not an organised life, have at
least an organised or a manifest form, but in those which have
no organised form, or no form at all to the eye or to any sense.
The wind & sea also are He & the gases which constitute the air
which moves as wind & the water which flows as the sea. He is
ether that contains all & He is that which contains the ether.
Swami Vivekananda in a passage of his works, makes a
striking or, as the French say better, a seizing distinction between
the locomotive & the worm that it crushes, between the animate
which has conscious life in it, however weak, & the inanimate
which has only in it, however powerful, a blind & undeveloping
power. But, however useful & true this distinction may be for
certain practical purposes, certain vyavahara, it is not allowed
us by the pure Adwaita of the Upanishads. God is not only in
the worm that is crushed, but in the engine that crushes it — the
engine too & the power of the engine are Brahman and as much
Brahman as the life & consciousness in the worm. He is samam
Isha Upanishad: Part Two
Brahma. We have a right to make certain practical distinctions
for vyavahara but none to make any essential difference. For
the Vedanta is inexorable in its positiveness; as it will not spare
us the most loathsome worm that crawls but insists that that
too is Brahman, so also it will not spare us the most inert or
sordid speck of matter, but insists that that too is Brahman. If
we stop short anywhere, we create bheda & lose our full spiritual heritage. The seer anupashyati — he follows Prakriti in her
movement from the greatest to the most infinitesimal, from the
noblest to the meanest & everywhere finds only Brahman, God,
the Self. Bhuteshu bhuteshu vichitya dhirah, says the Kena. We
must have dhairyam, utter patience, utter understanding. To no
weakness, no repugnance, no recoil even of the saint in us or the
artist & poet in us, much less of our mere nervous & sensational
parts or of the conventional mind with its fixed associations can
we stop to listen, if we would attain. Love & hate, joy & grief
must not interfere to warp our knowledge. All, all, all without
exception is He. He breathes out sweetness upon us in the rose,
He touches our cheeks with coolness in the Wind, He fills with
His favouring breath the sails of the sailing-ship that carries our
merchandise to its market, He tramples down into the Ocean
depths the latest marvel & monstrosity of scientific construction
in which travel the great ones of the world or in which our
beloved are coming to our arms. The wrong that is done to us,
it is He that does it — and to whom is it done? To Himself. The
blow that is struck, is of His striking. Brahman is the striker,
Brahman the instrument, Brahman the stricken. The insult that
is cast on us, it is He that has flung it in our face. The disgrace,
the defeat, the injustice are of His doing. That crime which we
abhor, it is Brahman who has committed it, — it is our Self’s, our
own doing though we do it in another body. For the least sin that
is committed in the world, each one of us is as responsible as the
sinner. Our self-righteousness is a Pharisaical error, our hatred
of the sinner & our contempt & loathing convict us of ignorance
and limit, not increase our power to rectify or to help. The seer,
the freed & illuminated soul hates none, condemns nothing but
loves all and helps all; he is sarvabhutahite ratah, his occupation
The Life Divine [Draft A]
& delight are to do good to all creatures. He is the Self seeing the
Self in all, loving the Self in all, enjoying the Self in all, helping
the Self in all. That is the ethics & morality of the Vedanta.
For what is the first result of this universal vision? Tato na
vijugupsate. Jugupsa is not merely fear but includes all kinds of
shrinking, fear, disgust, contempt, loathing in the nerves, hatred
in the heart, shrinking of dislike or reluctance from thing or
person or action. Raga & dwesha being the motives of all our
ordinary feeling & action, jugupsa expresses that movement of
recoil in the system which proceeds from dwesha of any kind, —
the desire to protect ourselves against or ward off the unwelcome
thing that presents itself to the mind, nerves or senses. We see
therefore how wide a field the promise of the Upanishad covers.
We shall not hate, fear, loathe, despise or shrink from anything
whatsoever which the world can present us. It is evident, if this
is possible, how all that constitutes real misery will fall from the
soul & leave it pure & blissful.
We shall not have any contempt, hatred or disgust for any
person, nor shall we fear anyone, however powerful or inimical;
for in all we shall see Narayan, we shall know the Lord, we shall
recognise ourself. One equal regard will fall from us on the tiger
& the lamb, the saint & the sinner, the tyrant who threatens
us and the slave who is subject to our lightest caprice. Squalor,
sin, disease will not conceal from us the god within nor wrath
& cruelty from us God’s love working by strange ways under
grotesque & fearful masks. No sort of foulness or ugliness will
repel us. An universal charity, a wide & tolerant love, a calm
& blissful impulse of beneficence to all will be the ethical first
fruits of our realisation. We shall make no distinctions, we shall
be no respecters of persons. We shall not despise the hut of the
peasant nor bow down in the courts of the princes, neither shall
we have wrath or scorn against the palace & partiality for the
cottage. All these things will be equal to us. The touch of the
outcaste will be the same to us as the sprinkling of holy water by
the Brahmin — for how shall God pollute God? Every human
or living body will be to us a temple & dwelling place of the
most High. None shall be to us vile or contemptible. And yet
Isha Upanishad: Part Two
none shall be too sacred for us, too dear or too inviolable; for
it is the house of our Friend & Playmate; nay, it is our own
House, for the Lover is not different from the Beloved, & it is
a house, jagat not sthanu, a thing that can be changed & has
to be changed, for which therefore we shall have deep love, but
no fettering attachment. The sword of our enemy will have no
terrors for us. For enmity is a play of the Lord & death & life
make up one of His games of hide & seek. How shall God slay
God? Even as our vision deepens, the touch of the sword shall
be to us as much the kiss of His Love as the touch from the
lips of a lover — one sharp, poignant & fierce, the other soft &
wooing but the manner is the only difference. For we shall have
torn aside the grotesque & unreal mask of hatred & seen in the
apparent fulfilment of enmity & evil, the real fulfilment of love
& good. By the divination of the heart & the vision of the higher
knowledge we shall have found out the way of the Lord in His
And because we shall have found out His way & seen
everywhere Himself, things also will cause no kind of shrinking in us. We shall exceed the limitations of the senses & the
ordinary aesthetic faculties, — we shall have gone beyond the
poet & the artist. We shall know why the sages have called Him
sarvasundara, the All-Beautiful. For things beautiful will have a
more wonderful, intense, ecstatic beauty to us, but things foul,
illshapen & ugly will also be to us beautiful, with a larger, more
marvellous, more universal beauty than the artistic. We shall
exceed the limitations of the mind & heart & conscience; we
shall have gone beyond the saint & the moralist. For we shall
no more be repelled by the sin of the sinner than by the dirt on
our child who has fallen or wallowed in the mud of the roadside.
We shall know why the Lord has put on the mask of the sinner
& the perfect purpose that is served by sin & crime in the
world’s economy, & while knowing that it has to be put aside or
transformed into good, we shall not be revolted by it, but rather
view it with perfect calm & charity. This realisation, although
it lifts us beyond the ordinary conceptions of morality & conventional ethics, does not incapacitate us for normal action, as
The Life Divine [Draft A]
it might seem to the thought which holds all action impossible
except that which proceeds from desire & liking & disliking.
Whatever morality the Vedantist practises will be based on a
higher & truer ground than the ethics of the ordinary man
in love, sympathy & oneness. For an ethics proceeding in its
practical action on contempt, dislike or repulsion is an immoral
or imperfectly moralised ethics which seeks to drive out poison
by poison & it has always failed & will always fail to eradicate
sin & evil, — just as the ordinary methods of society have failed
to eradicate or even diminish crime & vice, because its method &
its spirit are ignorant & paradoxical. Only perfect knowledge &
sympathy can give perfect help and these are impossible without
At the same time it is true that the jivanmukta is not governed by ordinary moral considerations. He shrinks from no
actions which the divine purpose demands or the divine impulse
commands. He has no wish to kill, but he will not shrink from
slaying when it is demanded, for he is bound neither by the
rajasic ahankara nor by the sattwic; sattwic obstacles to slaying
are therefore taken from him and his knowledge delivers him
both from the desire to take life which is the evil of hinsa [and]
from the emotional horror of taking life & the nervous fear of
taking life which are the rajasic & tamasic basis of outward
ahinsa. So also with other actions. For this morality or dharma
is of the soul & does not depend upon the action which is a
mere outward symbol of the soul & has different values according to the times, the social ideas & environments, the religious
creed or the actual circumstances. To men who are not free a
conventional morality is an absolute necessity, for there must be
a fixed standard to which they can appeal. It is as necessary for
the ordinary practice of the world as a standard value of coin for
the ordinary commerce of a country. The coin has not really an
immutable value; the pound is not perhaps really worth 15 Rs
but fluctuates owing to circumstances; nevertheless to allow
a fluctuating value is to bring a certain amount of confusion,
uncertainty & disorder into finance & commerce. Therefore the
liberated man though he knows the truth will not contravene the
Isha Upanishad: Part Two
fixed rules of society unless he is impelled by divine command
or unless the divine purpose is moving towards a change in the
fixed morality. Then, if it is the part given to him, he will act as
fearlessly against social rules as under ordinary circumstances
he will adhere firmly to the law of the environment in which he
dwells. For his one care & purpose will be to observe the divine
purpose & carry out the divine will.
Neither will events bring to him grief or disappointment,
fear or disgust with things, because he follows that divine will
& purpose in himself & in others, in the inner world & the
outer, watching everywhere the play of the Self. He has divined
God’s movement. Disgrace & dishonour, obloquy & reproach
cannot move him. He is equal in soul to honour & dishonour,
respect & insult, mana & apamana, because both come from
himself to himself & not from another. Success & failure are
equal to him, since he knows that both are equally necessary for
the fulfilment of the divine intention. He will no more quarrel
with them than with the cold of winter or the breath of the
stormblast. They are part of the jagat, part of God’s play, of the
Self’s action on the Self. He acquires a perfect titiksha or power
to bear; he moves towards more than titiksha, towards an equal
& perfect enjoyment.
Such, then, are some of the practical fruits of the realisation
of God as the Self in all existences & the Brahman containing
all existences. It raises us towards a perfect calm, resignation,
peace & joy; a perfect love, charity & beneficence; a perfect
courage, boldness & effectiveness of action; a divine equality to
all men & things & equanimity towards all events & actions.
And not only perfect, but free. We are not bound by these things
we acquire. Our calm does not stay us from even the most
colossal activity, for the calm is within us, of the soul & is not
an activity in the jagat, in the movement. Our resignation is of
the soul & does not mean acquiescence in defeat, but acceptance
of it as a circumstance in the struggle towards a divine fulfilment; our peace & joy do not prevent us from understanding
& sympathising with the trouble & grief of others; our love
does not prevent an outward necessary sternness, our charity a
The Life Divine [Draft A]
just appreciation of men & motives nor does our beneficence
hold back the sword when it is necessary that it should strike —
for sometimes to strike is the highest beneficence, as those only
can thoroughly realise who know that God is Rudra as well as
Shiva, Chamunda Kali with the necklace of skulls no less than
Durga, the protectress & Gauri, the wife & mother. Our courage
does not bind itself by the ostentations of the fighter, but knows
when flight & concealment are necessary, our boldness does not
interfere with skill & prudence, nor our activity forbid us to
rest & be passive. Finally our equality of soul leaves room to
the other instruments to deal with each thing in the vyavahara
according to its various dharma & utility, the law of its being &
the law of its purpose.
These are the perfect results of the perfect realisation. But
in practice it is difficult for these perfect results to be attained or
for this perfect realisation to be maintained, unless after we have
attained to it, we go farther & exceed it. In practice we find that
there is a flaw, somewhere, which causes us either not perfectly
to attain or to slip back after we have attained. The reason is
that we are still removed by one considerable step from perfect
oneness. We have realised oneness of the self within & the self
without, of the self in us & the self in all other existences. But
we still regard the jagat, the movement, as not entirely the Self
— as movement & play of God, but not itself God, as action of
the Lord, but not itself all the Lord expressed to Himself in His
own divine awareness. Therefore when things come to us, when
action or event affects us, we have to adopt an attitude towards
it as something different from ourselves, something that comes,
something that affects us. As the result of that attitude we have
jugupsa. We have realised oneness, but by what kind of realisation? By seeing, — anupashyati, by action of the seeing faculty
in the buddhi or the feeling faculty in the heart — for both these
things are vision. Our realisation is a realisation of identity by
attitude, not of absolute identity by nature, realisation through
instruments of knowledge, not through our conscious being in
itself. Subtle as the distinction may seem, it is not really so
fine as it appears; it makes a wide difference, it is of first rate
Isha Upanishad: Part Two
importance in its results. For so long as our divine state depends
on our attitude, the least failure or deficiency in that attitude
means a waning of the divine state or a defect in its fullness.
So long as it rests on a continued act of knowledge in mind &
heart, the least discontinuity or defect of that knowledge means
a defect of or a falling from our divine fullness. Only if identity
with all existences has become our whole nature & being of
our being, is the divine state perfected, is its permanent and
unbroken enjoyment assured. And so complete & exacting is
the oneness of Brahman, so absolute is the law of this Adwaita
that if even the name & form & the play & the movement
are regarded as Brahman’s & not themselves as Brahman, an
element of bheda, difference & dissonance, is preserved which
tends to prevent this absolute identity of being & preserve the
necessity of attitude & the identity only through the instruments
of knowledge.
Therefore in his next verse the Rishi gives us a higher &
completer realisation which includes the missing elements &
perfects the Adwaita. “He in whom Self & all existences have
become one and perfectly he knoweth, how shall he be deluded,
whence shall he have pain who sees in all things oneness.” If we
read this verse loosely, we may err by taking it as a justification
of that Adwaita which denies the sarvabhutani and affirms only
the Atma. In that case we shall have not only to translate “All
existences have become Self”, but to suppose that “become”
means “disappeared into”, “blotted themselves out in”, — an
extension of meaning which is justified by nothing, either in the
language or in the context. It is contradicted by the immediately
following passage in which the Seer insists on the necessity of the
simultaneous view of Vidya & Avidya, while the exclusion of the
world & its existences can only be effected in the state of sleep
or trance and would be broken every time the mind returned to
the state of waking. No such broken & truncated realisation is
intended. The Mayavada demands that every time we look out
on the world & its creatures, we shall say “This is not Brahman,
it is a dream, a lie”; Adwaita of the Isha demands that looking
out on the world & its creatures we shall say “This is Brahman,
The Life Divine [Draft A]
it is God, it is myself.” There is a wide difference between the
two attitudes. The one rests a metaphysical & argumentative
Adwaita on a tremendous essential Dwaita of Satya & Asatya,
that which is true & that which is false; the other rests a practical
Adwaita on an apparent Dwaita, all being Satyam, eternal Truth,
but Truth seen & recurrent presenting itself to Truth seeing &
persistent — the sthanu & the jagat, an apparent difference of
appearance to knowledge, not an actual difference of essential
reality & unreality. Apart from this divergence, the language of
the sloka is such as not to admit of the negation sought by the
Mayavadin, but to contradict it. I have not translated the verse
literally yet, but now I give the literal translation, “In whom
the Self (of him) verily knowing by vijnana has become all creatures, there what delusion, what grief, of him seeing wherever
he looks (anu) oneness.” It is evident that the Mayavadin’s position vanishes. The words are sarvani bhutani atmaivabhud —
not sarvabhutani atmaivabhuvan — a singular verb demanding
a singular subject. Therefore it is the Self that becomes, not the
bhutas; and we cannot say that this is the attitude of a man
still ignorant, ajna, for it is the Self of one who knows entirely,
has that knowledge which in the Upanishads is called vijnana
& who has attained to the vision of oneness. In him his Self has
become all creatures.
Let us understand thoroughly the sense of this important
sloka. Yasmin, in whom. The soul has become one with all
existence, all existence it feels to be itself containing the creation
& exceeding it, — therefore yasmin, not yasya. In him his Self,
that which he feels to be his true I has become all creatures.
Not only does he feel himself or perceive himself to be in all
creatures as the divine presence in them & around them, but he
is they, — he is each bhuta. The word bhuta means that which
has become as opposed to that which eternally is & it includes
therefore name & form & play of mind & play of action. The
last barrier is broken; ahankara, the sense of separate self, utterly
disappears & the soul is all that it sees or is in any way aware
of. It is not only the seer in all, but it is the seen; not only the
Lord, but his habitation, not only Ish but jagat. In fact, just
Isha Upanishad: Part Two
as the Lord himself, as Brahman itself becomes all things &
all creatures in itself, just as all creatures are only Brahman’s
becomings, bhutani, just as Brahman is the ejat and the anejat,
the moving & the unmoving, God & his world, so is it now with
the soul that sees. Of it too it can be said Tad ejati tannaijati. It
moves & it moves not, it is the near & the far, it is within all
things & outside all things. The man thus liberated undergoes
a tremendous change of consciousness; he ceases to feel himself
as within his body & feels rather his body as within himself &
not only his but all bodies; he feels himself at the same time in
his body & in all bodies not separately like a piece of water in
a jar, but as an unity like one ether undivided in many vessels,
& at the same time he feels that they are not in him nor he in
them, but that this idea of within & without is merely a way of
looking, a way of expressing to the mind a truth in itself beyond
expression by space & time — just as we say “I have this in my
mind” when we do not really intend to express any location
in space but mean rather “This is my mental knowledge as it
just now expresses itself.” Pashya me yogam aishwaram. For he
now feels that these things in which & outside which he seems
to be are himself, his becomings in the motion of awareness,
jagat, bhutani. This is the first important difference between the
preceding realisation of knowledge & this fuller realisation of
being. His self has become all existences; they & he are all merely
becomings of himself.
But if this realisation is only by the heart through love or
only by the purified reason through intellectual perception, then
it is not the realisation which this shloka contemplates. For so
long as we have not become that which we are realising, realisation is not complete & its moral effects cannot be securely held.
For what use is it if we merely understand that all is one when if
there is a touch from outside it, the body cries “Something has
struck me, I am hurt” or the heart says “Someone has injured
me, I am in grief” or the vital spirits cry “Someone means ill to
me, I am in fear”? And if the heart realises, but the reason &
other instruments fail, how shall we not, feeling one with the
grief of others, fail to be crushed by them & overborne? The
The Life Divine [Draft A]
lower organs must also consent to the absolute sense of oneness
or no sure and perfect result can be gained. How is this to be
done? By the force of the vijnana, our ideal self. Therefore the
Upanishad adds “vijanatah”, when he knows, not by ordinary
knowledge, jnanam, or by intellectual knowledge, prajnanam,
but by the ideal knowledge, vijanatah.
What is this vijnana? Vedantic commentators have identified
it with buddhi; it is, they think, the discriminating intellect or
the pure reason. But in the psychological system of the Veda
intellectual vichara, reason, even pure reason, is not the highest
nor does it lead to the highest results. The real buddhi is not
in mind at all, but above mind. For beyond & behind this
intellect, heart, nervous system, body, there is, says the Veda,
a level, a sea of being out of which all these descend & here
take form, a plane of consciousness in which the soul dwells
by the power of perfect truth, in a condition of pure existence
of knowledge, satyam, pure arrangement of its nature in that
knowledge, ritam or vratam, pure satisfying wideness in being
of that knowledge-nature, brihat. This is the soul’s kingdom of
heaven, its ideal state, immortality, amritatwam. All things here
are in the language of [the Vishnu Purana] vijnanavijrimbhitani;
they live here in fragments of that wide & mighty truth, but
because of bheda, because they are broken up & divide truth
against truth, they cannot enjoy Truth of knowledge, Truth of
Nature, Truth of being & bliss, but have to strive towards it with
much failure, pain & relapse. But if man can rise in himself to
that plane and pour down its knowledge upon the lower system,
then the whole system becomes remoulded in the mould of the
vijnana. Man can get himself a new heart, a new mind, a new
life, navyam ayu, even a new body, punah kritam. This whole
system will then consent & be compelled to live in the truth — &
that truth to which vijnana itself is the door, is Brahman as Sacchidananda. All things here will be Sacchidananda. This is the
second superiority of this high realisation as this shloka describes
it, that it is vijanatah, attained not by intellectual discernment or
feeling of the heart or concentration of the mind, not depending
therefore on any state such as sushupti or on any attitude, but
Isha Upanishad: Part Two
itself determining the attitude, & attained through direct ideal
knowledge with the result of becoming all that is in our being,
not merely the mind or thought or feeling, in our very nature.
The practical consequence will be that body, mind & heart will
no longer admit any bahyasparsha, but will utterly feel that
nothing can come to them, nothing touch them but only Brahman. To every touch there will be but one response from heart
& mind & nerve alike — “This is Brahman.” Nanyat pashyati,
nanyach chrinoti. They will see nothing else, hear nothing else,
smell nothing else, feel nothing else, taste nothing else, but only
Brahman. Of such a state it can be truly & utterly said, &
not merely relatively, not subject to any qualification, ekatwam
That oneness is the oneness of Sacchidananda, one being,
one knowledge, one bliss, being that is consciousness, knowledge
that is identity, both of them in their essence & reality bliss, —
therefore not three separate qualities, but one existence, even
though presented to the intellect as a trinity, yet always one.
Whatever therefore is felt, seen, heard, thought, it will be bliss
that is felt, bliss that is seen, bliss that is heard, bliss that is
thought — a bliss which is in its essence & inseparably existence
& knowledge. For the intellect we have to use all three words,
for on the level of our mental action these three are or seem
to be divided & different from each other, but to the illumined
being of the Jivanmukta there is no difference, they are one. It is
ekatwam. It is Brahman. The highest heights of this realisation
are, indeed, not easily attained, but even on its lower levels there
is a perfect freedom & an ineffable joy. Swalpam apyasya dharmasya. To these levels, tatra, neither fear, nor grief, nor illusion
can come. Tatra ko mohah kah shoka ekatwam anupashyatah.
How shall he be deluded, whence shall he have grief, to whose
eyes wheresoever they turn all things are one? For grief is born
of illusion, shoka proceeds from moha, & the essence of moha
is that bewilderment, that stultification of the conscious mind
by which we forget oneness. By forgetting oneness, the idea of
limitation is fixed on our being; by limitation comes the idea of
not being this, not having that; from this idea arises the desire
The Life Divine [Draft A]
to be this, to have that; by the disappointment of desire comes
disappointment, dislike of that which disappoints, hatred &
anger against that which withholds, fear of that which gives
contrary experience — the whole brood of earthly ills. Moha
shouts “Here is one I love, she is dying”; “Here is one who will
kill me, I am terrified”; “Here is a touch too strong for me to
bear, it is pain.” “This is virtue, that is sin; if I do not gain one
I am lost, if I fall into the other I shall suffer by God’s wrath &
judgment. This is fair, that is foul. This is sweet, that is bitter.
This I have not which another has, I must have it, even if it be
depriving him of his possession.” But he who sees oneness sees
only Sacchidananda, only bliss that is conscious being. Just as
the mind that has taught itself to see only matter everywhere,
says even of mind & soul, even of itself, It is not mind, it is
not soul, it is matter, just as it sees everywhere only the play of
matter upon matter, in matter, by matter, so the liberated soul
says of body & nerve & mind, It is not mind, it is not body,
it is not nerve, it is Brahman, it is conscious existence that is
bliss and so he sees everywhere this bliss only & the play of
bliss upon bliss, in bliss, by bliss. Ananda is the term through
which he reconciles himself with the world. Into delight his soul
is delivered, by delight he supports in himself the great world
movement & dwells in it, in delight he is for ever one with, yet
plays with God.
The second movement of the Upanishad is finished. In his first
movement the Rishi advanced four propositions, — that the purpose of our existence is the fulfilment of God in the world,
realising that the Lord & his movement alone exist, He is the
only inhabitant, His movement the only cause of the forms in
which He inhabits; secondly that the golden rule of life is to
enjoy all God’s movement or God in all his movement but only
after the renunciation of demand & desire, for only so can it all
be enjoyed; thirdly, that life & action in this world are intended,
must be maintained & do not interfere with divine freedom
Isha Upanishad: Part Two
& bliss; fourthly, that any self-marring movement leads only
to confusion & darkness here & beyond & not to our divine
realisation. In order to lay down on a firm basis his justification
of these teachings, he shows us first that God & the world are
one, both are Brahman & therefore the world also is our divine
Self compassing by a certain divine power movement of action
& phenomenon in its still unmoving Self & without parting
with its superiority to the movement, on this basis he shows
us that existence & bliss not only can be made one, but if we
realise this one Brahman who is our divine Self & God (antar
asya sarvasya), all existence must necessarily become bliss &
cannot be anything else; grief & fear & dislike & delusion have
no farther place in us. It is to this realisation we shall arrive
by realising God as we give up desire, renounce everything to
Him and enjoy the world in Him & by Him, as His movement,
as His enjoyment. For we shall then realise that all beings are
one with ourself, the renunciation of desire will become possible
and we shall not shrink from anything in life, because we shall
know that it is God & his movement. Finally, the high & complete realisation will be ours in which the very cause of desire
& demand will disappear & all will be utterly the Self, God,
Brahman, Sacchidananda.
Chapter V
A question may arise. It is true then that enjoyment of all things
here in oneness is possible; that renunciation of desire & selfsurrender are the way & the realisation of the Lord in all forms
& movements & self-surrender to him the method, — involving
also action according to His will, enjoyment according to His
will. But when the final realisation is accomplished, when oneness is utterly attained, then what farther need of enjoyment &
action? The goal is realised, let the method be abandoned. Why
keep the distinction of God & the world, why act any more in
The Life Divine [Draft A]
the world when the purpose of action is accomplished? It may
still be possible, it is not necessary; it is not even desirable. Lose
yourself in Sacchidananda, if not the impersonal unconditioned
Brahman. Is it not that in which the vision of oneness logically
culminates? Therefore not only the golden rule of conduct has
to be justified, but the teaching of a liberated activity has to be
justified. It is this to which the Sage next proceeds. He is about
to establish the foundations of action in the liberated soul, to
show the purpose of the One & the Many, — to reconcile Vidya
& Avidya in God’s supreme & blissful unity. The eighth verse is
the introductory & fundamental verse of this movement.
[Bracketed and struck through in the manuscript. See the footnote on page 378.]
From the choice of terms in this opening line certain intellectual consequences arise which we have to accept if we wish to
understand the teaching of the Upanishad. First, the Personality
of God & His unity. Not only is the impersonal God one Brahman without a second, but the Personal God is one without a
second. There is no other person besides God in the universe.
Whatever different masks He may wear, from house to house
of His habitation, it is always He. The disguises may be utterly
concealing. He may manifest as Brahma & Vishnu, Surya &
Agni or as the Yaksha & the Pishacha; he may dwell here as the
man or dwell here as the animal; he may shine out as the saint
or lust in Himself as the criminal; but all these are He.
[Written on a separate sheet of the manuscript. See the footnote
on page 378.]
The world & God. What is the world? It is jagati, says the Rishi,
she who is constantly moving. The essence of the world is not
Space nor Time nor Circumstance which we call Causality — its
essence is motion. Not only so, but every single force & object
in it is of the same nature, it is a jagat, a knot of habitual motion.
The ancient Hindus knew that the earth moves & therefore the
earth also was designated in ancient times by a number of words
meaning motion of which jagati itself is one — ga, go, jagati,
ila. They knew of the physical movement of the universe. They
would not have rejected the scientific hypothesis which sees in
every object a mass & arrangement, a sort of cosmos of anus,
The Life Divine [Draft A]
atoms in constant movement with regard to [each] other. But
the movement here contemplated is not, as we see in the fifth
verse, tad ejati & the eighth verse, sa paryagat, movement of
matter, but of divine being & conscious force of which matter
is only an appearance. But for the present, the Rishi is content to envisage the world as a world of motion & multitude.
In essence the kshobha or formative movement called active
Prakriti, in universality it is this force ordering & arranging its
objects by motion, jagati; in detail it is a multitude of single
objects, forces, ideas, sensations etc, all in their nature motion
of this moving universe, jagat, the apparently motionless stone
no less than the ever circling & rotating earth. In this motion,
in the objects, forces, sensations created by it He dwells who is
its Lord.
[Written in the top margin of two pages of the manuscript. Point
of insertion not marked. See the footnote on page 380.]
Moreover we must realise the Lord in others as one with Him
in ourselves. Then we shall not need to covet any man’s possessions. “Do not covet” says the Sage “the possession of any man
whomsoever.” Dhanam means any kind of possession whatever,
not only material wealth — neither the glory of the king, nor the
wealth of the merchant, nor the temperament of the sage, nor the
strength of elephants, nor the swiftness of eagles. For whom are
we envying, whose goods are we coveting? Ourselves, our own
goods. If we realise divine unity, we can enjoy them as perfectly
in another’s experience as in our own. Moreover, being divine
in power ourselves we can get them whenever our supreme self
wills without anyone else in the world being the poorer for our
gain. There must be no demand, no coveting. Not when or if the
mind wills, but when or if He wills.
Isha Upanishad: Part Two
[Written separately; point of insertion not marked. See the footnote on page 380.]
Practically, therefore, the renunciation demanded of us is the renunciation by the lower unreal & incomplete self, mind, senses,
vitality, intellect, will, egoism of all that they are & seek to our
real, complete & transcendental Self, the Lord. And that renunciation we make not by substituting another demand, the demand
to be rid of all these things & released from the fulfilment of
His cosmic purpose, but in order the better to fulfil His purpose
& enjoy Him utterly in His movement, in all experience & all
action that He in us & through us is manifesting & perfecting.
For that which we have to enjoy is not only Ish but jagat, — for
as we shall see both are one Brahman & by enjoying Him entirely
we must come to enjoy all His movement, since He is here as
the Lord of his own movement. For this reason the word Ish has
been selected as the fundamental relation of God to ourselves
& the world — the master of all our existence to whom we
renounce, the Lord who for his purposes has made & governs
the world — for in this relation of “Lord” he is inseparable from
His movement. It is a relation that depends on the existence &
play of the world of which He is the ruler & master. Envisaging
the ruler, we envisage that which he rules, the habitation for
the sake of the inhabitant indeed, but still the habitation. We
get therefore in this first verse of the Upanishad the foundations
of the great principle of activity with renunciation with which
the teaching of the Gita begins & the still greater principle of
atmasamarpana or entire surrender to God, the uttamam rahasyam with which it culminates. We get the reason & spirit of
the command to Arjuna from which all the moral teaching of
the Gita starts & to which it returns, jitva shatrun bhunkshva
rajyam samriddham, the command of activity, the command
of enjoyment — but activity for God only, yajnartham, without
ahankara, enjoyment in God only, mayi sannyasya, without desire or attachment, neither demanding what He does not take
The Life Divine [Draft A]
for Himself in us, nor rejecting what He is here to enjoy, whether
the enjoyment be of victory or defeat, of the patched loin cloth
of the beggar or the imperial crown.
[Written in a different notebook; beginning lost or point of insertion unknown. Related thematically to Draft A of “The Life
[.....] existence, lies the justification of all that is said in the
scriptures of the liberated & perfected soul. He who would be
free in this world, must be detached from it, though belonging
to it, above it though in it, above it in his inward conscious selfbeing, though in it in his outward action of Nature. He must
combine with a blissful enjoyment of all things in the world, a
joyous indifference to all things in the world. He must be not
un-mundane but supramundane, not inhuman but superhuman.
In all his acts he must have in his soul the loud laughter, the
attahasyam, of Kali. He must love with that inner laughter,
slay with that laughter, save with that laughter, himself perish or reign, take joy or take torture with that secret & divine
laughter. For he knows that the whole world is but a divine
play of the eternal Child-God Srikrishna with Himself in the
playground of His self-existence. All this he cannot have unless
in the roots of his conscious being he feels not concealed or
subliminal, but manifest & always present to him, the Bright,
Calm, Unconcerned, Unbound, Unrelated Divine Existence.
This Pure Existence is not only an impersonal state of divine
being, it is God Himself in His pure personality. For in all the
divine manifestation, there is always this double aspect of Personality & Impersonality. God Impersonal manifests Himself,
both in the universe & transcendent of the Universe, transcending it as infinite pure Existence, infinite pure Consciousness, infinite pure Delight, the triune Sachchidananda of our
Scriptures, entering world existence. He manifests in it all this
quality of existence, variation of Consciousness, multiplicity of
Isha Upanishad: Part Two
delight which with its changes, perversities & apparent selfcontradictions makes up the marvellous web of the world. But
He is also, transcending existence, the infinite Pure Existent, the
infinite Pure Conscious, the infinite Pure Blissful, — not anyone,
no person or individual, for He alone is, but still neither a mere
abstraction or state of Being. Entering into world existence, He is
All-being, God, Shiva, Vishnu, Krishna, Kali, Allah, the Mighty
One, the Humble, the Loving, the Merciful, the Ruthless. These
things are aspects of Himself to His own consciousness. Just as
Sacchidananda is Triune, — not three, but One, — for when we
enter deep into the Trinity we find only Unity since Existence is
Consciousness & nothing but Consciousness, & Consciousness
is Delight & nothing but Delight, so the Personal & Impersonal
God are Biune, not two, but one, since when we enter into the
depths of this Biune, we find only Unity, Existence nothing but
the Existent, the Existent nothing but Existence. The distinction between them is a necessary convention or arrangement
of His truth for world manifestation; it does not amount to a
difference. The metaphysician fixes his concentration of Will in
Knowledge only on the Impersonal & pursuing it through the
world & beyond, he affirms the Impersonal God but tends to
deny the Personal. The devotee, fixing his concentration on the
Personal & pursuing it through the world & beyond, affirms
the Personal God but tends to deny or ignore the Impersonal.
Both affirmations are true, both denials are false. Neither is one
greater than the other, the Impersonal than the Personal, just as
in the Personal, Shiva is not greater than Vishnu, nor Vishnu
than Shiva, nor the All-Being than Krishna or Kali. Such exaggerated distinctions are the errors of partial or selective Yoga
fastening on aspects & ignoring the true being of God in His
self-manifestation. We must accept, for our perfection’s sake, the
multitude of His aspects & even of His divine impersonations,
but we must not make them an excuse for breaking up the
inalienable unity of God.
The Life Divine
[Draft B]
Part II
The First Movement
Chapter I
God and Nature
The Isha Upanishad opens with a monumental phrase in which,
by eight brief and sufficient words, two supreme terms of existence are confronted and set forth in their real and eternal
relation. Ish is wedded with Jagati, God with Nature, the Eternal
seated sole in all His creations with the ever-shifting Universe
and its innumerable whorls and knots of motion, each of them
called by us an object, in all of which one Lord is multitudinously
the Inhabitant. From the brilliant suns to the rose and the grain
of dust, from the God and the Titan in their dark or their luminous worlds to man and the insect that he crushes thoughtlessly
under his feet, everything is His temple and mansion. He is the
veiled deity in the temple, the open householder in the mansion
and for Him and His enjoyment of the multiplicity and the
unity of His being, all were created and they have no other
reason for their existence. Isha´ vasyam
idam sarvam yat kincha
´ jagat. For habitation by the Lord is all this, everything
whatsoever that is moving thing in her that moves.
This relation of divine Inhabitant and objective dwellingplace is the fundamental truth of God and the World for life. It
is not indeed the whole truth; nor is it their original relation in
the terms of being; it is rather relation in action than in being, for
purpose of existence than in nature of existence. This practical
Isha Upanishad: Part Two
relation of the Soul to its world thus selected by the Seer as his
starting point is from the beginning and with the most striking
emphasis affirmed as a relation not of coordinate equality or
simple interaction but of lordship and freedom on one side, of instrumentality on the other, Soul in supreme command of Nature,
God in untrammelled possession of His world, not limited by
anything in its nature or His nature, but free & Lord. For, since
it is the object of the Upanishad to build up a practical rule of
life here in the Brahman rather than a metaphysical philosophy
for the satisfaction of the intellect, the Seer of the Upanishad
selects inevitably the practical rather than the essential relation
of God & the world as the starting point of his thought, use
& subordination rather than identity. The grammatical form in
expresses a purpose or object which has to be fulfilled,
— in this instance the object of habitation; the choice of the
word Isha´ implies an absolute control and therefore an absolute
freedom in that which has formed the object, envisaged the
purpose. Nature, then, is not a material shell in which Spirit is
bound, nor is Spirit a roving breath of things ensnared to which
the object it inspires is a prisonhouse. The indwelling God is the
Lord of His creations and not their servant or prisoner, and as a
householder is master of his dwelling-places to enter them and
go forth from them at his will or to pull down what he has built
up when it ceases to please him or be serviceable to his needs,
so the Spirit is free to enter or go forth from Its bodies and has
power to build and destroy and rebuild whatsoever It pleases
in this universe. The very universe itself It is free to destroy
and recreate. God is not bound; He is the entire master of His
´ starting forward at once to meet us in this
The word Isha,
opening vibration of the Seer’s high strain of thought, becomes
the master tone of all its rhythms. It is the key to all that follows
in the Upanishad. For not only does it contradict at once all
mechanical theories of the Universe and assert the pre-existence,
omnipotence, majesty and freedom of the transcendent Soul of
things within, but by identifying the Spirit in the universe with
the Spirit in all bodies, it asserts what is of equal importance to
The Life Divine [Draft B]
its gospel of a divine life for humanity, that the soul in man also
is master, not really a slave, not bound, not a prisoner, but free —
not bound to grief and death and limitation, but the master, the
user of grief and death and limitation and free to pass on from
them to other and more perfect instruments. If then we seem to
be bound, as undoubtedly we do seem, by a fixed nature of our
minds and bodies, by the nature of the universe, by the duality of
grief and joy, pleasure and pain, by the chain of cause and effect
or by any other chain or tie whatsoever, the seeming is only a
seeming and nothing more. It is Maya, illusion of bondage, or
it is Lila, a play at being bound. The soul, for its own purposes,
may seem to forget its freedom, but even when it forgets, the freedom is there, self-existent, inalienable and, since never lost except in appearance, therefore always recoverable even in that appearance. This is the first truth of Vedanta assumed by the Upanishad in its opening words and from this truth we must start and
adhere to it always in our minds, if we would understand in its
right bearing & complete suggestion the Seer’s gospel of life: —
That which dwells in the body of things is God, Self and
Spirit; the Spirit is not the subject of its material, but the master; the soul in the body or in Nature is not the prisoner of
its dwelling-place, but has moulded the body and its dharmas,
fixed Nature and its processes and can remould, manipulate and
arrange them according to its power and pleasure.
Idam sarvam yat kincha, the Seer has said, emphasising the
generality of idam sarvam by the comprehensive particularity
of yat kincha. He brings us at once by this expression to the
Adwaitic truth in Vedanta that there is a multitude of objects
in the universe, (it may be, even, a multitude of universes,) but
only one soul of things and not many. Eko ’chalah sanatanah.
The Soul in all this and in each particular form is one, still and
sempiternal, one in the multitude of its habitations, still and
unshifting in the perpetual movement of Nature, sempiternally
the same in this constant ceasing and changing of forms. God
sits in the centre of this flux of the universe, eternal, still and
immutable. He pervades its oceanic heavings and streamings;
therefore it endures. Nature is the multiplicity of God, Spirit is
Isha Upanishad: Part Two
His unity; Nature is His mobility, Spirit is His fixity; Nature is
His variation, Spirit is His constant sameness. These truths are
not stated at once; the Seer waits for a later verse to arrive at
them. In this opening phrase he limits himself to the statement
of the unity of God, and the multiplicity and mobility of Nature;
for this relation in opposition is all that is immediately necessary
to base the rule of divine living which it is his one object in the
Upanishad to found upon a right knowledge of God & existence.
The self then of every man, every animal and every object,
whether animate or inanimate, is God; the soul in us, therefore, is
something divine, free and self-aware. If it seems to be anything
else, — bound, miserable, darkened, — that is inevitably some
illusion, some freak of the divine consciousness at play with its
experiences; if this Soul seems to be other than God or Spirit,
what seems is only a name and a form or, to keep to the aspect
of the truth here envisaged, is only movement of Nature, jagat,
which God has manifested in Himself for the purpose of various
enjoyment in various mansions, — it is an image, a mask, a shape
or eidolon created in the divine movement, formed by the divine
self-awareness, instrumentalised by the divine activity. Therefore
He is “this man and yonder woman, a boy and a girl, that old
man leaning on his staff, this blue bird and that scarlet-eyed”.
We have, asserted in the comprehensiveness of the phrase, not
only an entire essential omnipresence of God in us & in the
world, but a direct and a practical omnipresence, possessing and
insistent, not vague, abstract or elusive. The language of the Sruti
is trenchant and inexorable. We must exclude no living being
because it seems to us weak, mean, noxious or vile, no object
because it seems to us inert, useless or nauseous. The hideous
crawling worm or snake no less than the beautiful winged bird
and the strong or gracious forms of four-footed life, the dull
stone and foul mire and evil-smelling gas no less than man, the
divine fighter and worker, are motions of the supreme Spirit;
they contain in themselves and are in their secret reality the
living God. This is the second general truth of Vedanta which
arises inevitably from the pregnant verse of the Seer and, always
present to him in his brief and concentrated thinking, must also
The Life Divine [Draft B]
accompany us throughout our pursuit of his sense and doctrine.
God is One; Self, Spirit, Soul is one; even when It presents
Itself multitudinously in Its habitations as if It were many souls
and so appears in the motion of Nature, Its universality and
unity are not abrogated nor infringed. In all there is That which
by coming out of its absorption in form of movement, recovers
its unity. As the soul in man, though seeming to be bound,
is always free and can realise its freedom, so, though seeming
divided, limited and many, it is always universal, illimitable and
one and can realise its universality and unity.
This creature born in a moment of time and bound in an
atom of Space, is really in his secret consciousness the universal
Spirit who contains the whole universe of things and dwells as
the self of all things in these myriad forms of man & bird &
beast, tree & earth & stone which my mind regards as outside
me & other than myself. In the name of myself God inhabits this
form of my being — but it is God that inhabits and the apparent
“I” is but a centre of His personality & a knot in the infinite
coilings of His active world existence. My ego is a creation of
the Jagati in a form of mind; my Self stands behind, possesses
and exceeds the universe.
This is Spirit in relation to Nature, one in multiplicity, the Lord
of nature and process, free in the bound, conscious in the unconscious, inhabitant, master and enjoyer of all forms and movements of life, mind and body. Nature in relation to Spirit is its
motion and the result of its motion, jagatyam jagat, phenomenon
and everything that exists as phenomenon, universe and everything that constitutes universe. There are two terms in this
brief and puissant formula, jagati and jagat. The second, jagat,
is particular and multiple and includes whatsoever is separate
existence, individual thing or form of motion, yat kincha; the
first, jagati, is general and indicates both the resultant sum and
the formative principle of all these particular existences, sarvam
idam yat kincha. Sarvam idam is Nature regarded objectively as
Isha Upanishad: Part Two
the sum of her creations; jagati is Nature regarded subjectively
and essentially as that divine principle, expressed in motion of
being and observed by us as force or Energy, which generates all
these forms and variations. For Existence in itself is existence in
a state of repose or stillness; indeterminate, infinite, inactive, it
generates nothing: it is movement of energy in Existence which
is active, which determines forms, which generates appearances
of finite being and brings about phenomena of Becoming as
opposed to fixed truth of Being. Therefore every objective existence in the world and all subjective forms, being forms of
Existence in motion, being inconstant, being always mutable and
always changing, progressing from a past of change to a future
of change, are not truly different beings at all, but becomings
of the one and only Being; each is the result of its previous
motion, stands by its continued motion and if that motion were
pretermitted or its rhythm disturbed, must change, disintegrate
or transmute itself into some other form of becoming. Spirit
or God is eternal Being, Nature in its sum & principle is the
becoming of God and in its particulars a mass of His becomings,
real as becomings, falsely valued as beings. The knowledge of the
Upanishads takes its stand on this supreme distinction of Being
and its Becomings; we find, indeed, in this Upanishad itself,
another and more convenient collective term used to express all
that is here defined as yat kincha jagatyam jagat, — one which
brings us straight to this great distinction. The soul is Atman,1
´ ani,
´ all becomings or, literally,
Being; everything else is sarvabhut
all things that have become. This phrase is the common Sanscrit
expression for created beings and though often referring in ordinary parlance to animate and self-conscious existences only, yet
must in its philosophical sense and especially in the Upanishads,
be accepted as inclusive of all existences whether they are or seem
animate or inanimate, self-conscious or veiled in consciousness.
The tree, flower & stone no less than the animal, heaven and
wind and the sun and rain no less than man, invisible gas and
1 The scholars hold erroneously that Atman meant first breath, then self; it meant, on
ˆ to be, still extant in Tamil, and the suffix tman,
the contrary, being, from the old root a,
which expresses substance or substantial embodiment.
The Life Divine [Draft B]
force & current no less than the things we can see and feel fall
within its all-embracing formula.
God is the only Being and all other existences are only
His becomings; the souls informing them are but one Spirit
individualised in forms and forces by the play and movement
of Its own self-consciousness.
We see, then, whose this energy is and of what the universe is
the motion. But already from the little we have said there begins
to emerge clearly another truth which in the Upanishad itself
the Seer leaves in shadow for the present and only shapes into
clear statement in his fourth and eighth couplets; he emphasises
in the fourth couplet the unity of Soul & Nature, the stillness &
the motion are not separate from each other, not one of them
Brahman and the other an illusion, but both of them equally the
one sole Existence, which moves & yet is still even in its motion,
Tad ejati tannaijati, anejad ekam manaso jav´ıyas. In the eighth
verse he indicates that Brahman & the Lord2 are not different
from each other or from the motion, but are the reality of the
motion as the motion itself is the play of the stillness; for to Tad
ejati, That moves, comes as an echo & response, Sa paryagat,
He went abroad. Nature is motion of the Spirit, the world is
motion of God; but also Nature is Spirit in motion, the world is
God at play.
All our inefficient envisagings of the world, all our ignorant
questions fall away from this supreme Vedantic conception.
We cannot ask ourselves, “Why has God brought about this
great flux of things, this enormous and multitudinous worldmovement? what can have been His purpose in it? Or is it a
law of His nature and was He under an inner compulsion to
create? Who then or what compelled Him?” These questions
fall away from the decisive & trenchant solution, Isha´ vasyam
jagat. He has no purpose in it except habitation, except delight,
an ordered and harmonised delight, — therefore there is what
we call universe, law, progression, the appearance of a method
2 The Mayavadins hold that God is only the first myth of Maya & not the truth of
Brahman, — the language of the Upanishad shows that this was not the view of the old
Vedantic Rishis.
Isha Upanishad: Part Two
and a goal; but the order effected feels always its neighbourhood
to the grandiose licence of the infinite and the harmony achieved
thrills at once with the touch of the Transcendent’s impulse to
pass out of every rhythm and exceed every harmony. For this
is a self-delight which in no way limits or binds Him; He has
brought it about and He conducts it in perfect freedom; there is
no compulsion on Him & none can compel Him, for He alone
exists and Nature is only a play of time-movement in His being,
proceeding from Him, contained in Him, governed by Him, not
He by it or proceeding from it or coeval with it and therefore
capable of being its subject, victim or instrument. Neither is
there any inner compulsion limiting Him either as to the nature
of the work or its method. The movement of the universe is not
the nature of God, nor are its processes the laws of God’s being;
for Spirit is absolute and has no fixed or binding nature, God
is supreme & transcendent and is not bound by state, law or
process, — so free is He, rather, that He is not bound even to
His own freedom. The laws of Nature, as we have seen, cannot
be laws of being at all, since Nature itself is a becoming; they are
processes which regulate the harmonies of becoming, processes
which are, in the Vedic image, chhandas, rhythms of the movement and not in their own being rigid, inexorable & eternal
because self-existent verities; they are results of the tendency to
order & harmony, not sempiternal fetters on Existence. Even the
most fundamental laws are only modes of activity conceived &
chosen by Spirit in the universe. We arrive then at this farther
all-important truth: —
Nature is a divine motion of becoming of which Spirit is
the origin, substance and control as well as the inhabitant and
enjoyer. Laws of Nature are themselves general movements &
developments of becoming and conditions of a particular order,
rhythm and harmony of the universe, but not inexorably preexistent or recognisable as the very grain of existence. The Laws
of Evolution are themselves evolutions and progressive creations
of the Spirit.
Since Spirit, transcendent and original of the universe, is the
sole existence, the motion of the universe can only take place in
The Life Divine [Draft B]
the Spirit. Therefore the indwelling of the Spirit in forms is not
only a free indwelling rather than an imprisonment, but also it
is not the whole or essential truth of this mutual relation of God
& Nature; indwelling but not confined, like the presence of the
ether in the jar, it is symbolical and a figment of divine conception
rather than the essential relation of body and spirit. We get the
fuller statement of the truth in the fifth couplet of the Upanishad,
Tad antar asya sarvasya tad u sarvasyasya
That, the
inexpressible Reality of things, is within this universe and each
thing it contains, but equally it is outside of this universe and
each thing that it contains, — outside it as continent, outside it as
transcendent. The omnipresent Inhabitant of the world is equally
its all-embracing continent. If form is the vessel in which Spirit
dwells, Spirit is the sphere in which form exists & moves. But,
essentially, It transcends form and formation, movement and
relation, & even while It is inhabitant & continent, stands apart
from what It inhabits and contains, self-existent, self-sufficient,
divine and eternally free. Spirit is the cause, world is the effect,
´ tani
but this cause is not bound to this effect. Na cha mam
´ nibadhnanti, says the Lord in the Gita; I am not bound
by these works that I do, even while I do them. The soul of
man, one with God, has the same transcendency and the same
Spirit contains, dwells in and transcends this body of things.
It acts in the world but is not bound by Its actions. The same
essential freedom must be true of this soul in the body, even
though it may seem to be confined in the body and compelled
by Nature’s results and its own works. The soul in us has the
inherent power not only of becoming in this outward & waking
consciousness what it is in reality, the continent of the body
which seems to contain it, but of transcending in consciousness
all bodily relation and relation with the universe.
From the action of Nature in the Spirit, as from the action
of the Spirit in Nature, the same formula of freedom emerges.
I have, in God and by God, made myself and my world what
we now are; I can, in God and by God, change them and make
them what I would have them be. I am not the sport and puppet
Isha Upanishad: Part Two
of Nature and her laws, but their creator and her master. She
accommodates herself to me and pretends to herself & me that
she is ruling my whole existence, when she is really following, however late, stumblingly and with feigned reluctance, the
motion of my will. Instrument of my actions, she pretends to
be the mistress of my being. The identity of the soul and God
behind all veils is the Vedantic charter of man’s freedom. Science,
observing only the movement, seeing fixed process everywhere,
is obsessed by what she studies and declares the iron despotism
of mechanical Law. Vedanta, studying the Force that makes the
movement and its cause, arrives at the perception and experience
of Spirit everywhere and declares our eternal and indefeasible
freedom. It passes beyond the Law to the Liberty of which the
Law itself is the creation & expression.
It is not enough, however, to know the inner fact and the outer
possibility of our freedom; we must also look at and take into
account the apparent actuality of our bondage. The debit side
of the human ledger must be taken into the reckoning as well
as the credit account. The explanation and seed of this bondage
is contained in the formula jagatyam jagat; for, if our freedom
results from the action of Spirit in Nature and of Nature in
Spirit, our bondage results from the action of Nature on all
that she has created and contains. Every mundane existence
is jagatyam jagat, not a separate and independent motion by
itself, but part of and dependent on the universal movement.
From this dependence by inclusion derives the great law that
every form of things engendered in the motional universe shall
be subject to the processes of that particular stream of movement
to which it belongs; each individual body subject to the general
processes of matter, each individual life to the general processes
of vitality, each individual mind to the general processes of mentality, because the individual is only a whorl of motion in the
general motion and its individual variation therefore can only
be a speciality of the general motion and not contradictory of it.
The Life Divine [Draft B]
The multiplicity of God in the universe is only a circumstance of
His unity and is limited and governed by the unity; therefore the
animal belongs to its species, the tree, the rock and the star each
to its kind and man to humanity. If machinery of existence were
all, if there were no Spirit in the motion or that Spirit were not
Ish, the Master, origin, continent and living transcendence of the
motion, this law is of so pressing a nature that the subjection
would be absolute, the materialist’s reign of iron Law complete,
the Buddhist’s rigid chain of causation ineffugable. This generality, this pressure of tyrannous insistence is necessary in order
that the harmony of the universe may be assured against all
disturbing vibrations. It is the bulwark of cosmos against chaos,
of the realised actuality against that inconstant & ever-pulsating
material of infinite possibility out of which it started, of the finite
against the dangerous call and attraction of the Infinite.
The unity of God governs His multiplicity; therefore the
more general motion of Nature as representative of or nearest
to that unity governs the multiple individual products of the
movement. To each motion its law and to each inhabitant of
that motion subjection to the law. Therefore Man, being human
in Nature, is bound first by Nature, then by his humanity.
But because God is also the transcendence of Nature &
Nature moves towards God, therefore, even in Nature itself a
principle of freedom and a way of escape have been provided.
´ For, in reality, the motion of Nature is
Avidyaya´ mrityum t´ırtwa.
only the apparent or mechanical cause of our bondage; the real
and essential cause arises from the relation of Spirit to Nature.
God having descended into Nature, Spirit cast itself out in motion, allows Himself as part of the play to be bewitched by His
female energy and seems to accept on Himself in the principle of
mind isolated from the higher spiritual principles, her absorption
in her work and her forgetfulness of her reality. The soul in mind
identifies itself with its form, allows itself apparently to float on
the oceanic stream of Nature and envisages itself as carried away
by the current. Spirit veils itself from Mind; Ish wraps Himself
up in jagat & seems to its own outer consciousness to be jagat.
This is the principle of our bondage; the principle of our freedom
Isha Upanishad: Part Two
is to draw back from that absorption & recover our real selfconsciousness as the containing, constituting and transcendent
Spirit, absorbed in the motion and process of Nature, appears to be bound by the process of becoming as if it were law of
being; it is therefore said to be bound by Karma, that is to say,
by the chain of particular cause and effect, the natural chain of
active energy and its results. But by drawing back upon itself &
ceasing to identify itself with its form, it can get rid of this appearance and recover its lordship and freedom. Incidentally, the
soul of Man by drawing more and more towards God, becomes
more & more Ish and can more and more control the processes
of becoming in himself and in others, in the subjective and in
the objective, in the mental and in the material world.
This final conclusion of freedom & power in the world is of
the last importance for our immediate purpose. Merely to draw
back from all identification with form is to draw away towards
the Stillness, the Infinity & the cessation of all this divine play of
motion. Ever since Buddhism conquered Vedic India and assured
the definite enthronement of the ideal of Sannyasa in opposition
to the ideal of Tyaga, this consummation has been constantly
praised and held up before us in this country as the highest
ideal of man and his only path to salvation. But even if for
the few this goal be admitted, yet for the majority of men it
must still & always remain God’s ultimate purpose in them to
realise Him manifest in the world, — since that is His purpose
in manifestation, — & not only & exclusively unmanifest in His
transcendental stillness. It must be possible then to find God as
freedom & immortality in the world and not only aloof from
the world. There must be a way of escape provided in Nature
itself out of our bondage to Nature. Man must be able to find in
Nature itself and in his humanity a way of escape into divinity &
´ This would not
freedom from Nature, avidyaya´ mrityum t´ırtwa.
be possible if God and Nature, Brahman and the Universe, were
two hostile & incompatible entities, the one real and the other
false or non-existent. But Spirit and Universe, God and Nature
are one Brahman; therefore there must always be a point at
The Life Divine [Draft B]
which the two meet; their apparent divergence in consciousness
must be somewhere corrected in consciousness, Nature must at
some point become God and the apparently material Universe
stand revealed as Spirit.
In the profound analysis of the human soul built by the
ancient Vedantic thinkers upon the most penetrating selfobservation and the most daring & far-reaching psychological
experiments, this point of escape, this bridge of reconciliation
was discovered in the two supramental principles, Ideal Consciousness & Bliss Consciousness, both of them disengaged from
the confusions of the mind involved in matter. Just as modern
Scientists, not satisfied with the ordinary processes & utilities
of Nature, not satisfied with the observation of her surface
forces & daily activities, penetrated further, analysed, probed,
discovered hidden forces & extraordinary activities, not satisfied
with Nature’s obvious use of wind as a locomotive force, found
& harnessed the unutilised propulsive energy of steam, not
satisfied with observing the power of electricity in the glare &
leap of the thunderflash, disengaged & used it for the lighting of
our houses & thoroughfares, for the driving of our engines &
printing presses, for the alleviation of disease or for the judicial
murder of our fellow-creatures, so the old Vedantic Yogins,
not satisfied with observing the surface activities and ordinary
processes of our subjective nature, penetrated further, analysed,
probed, discovered hidden forces & extraordinary activities by
which our whole active mentality could be manipulated and
rearranged as one manipulates a machine or rearranges a set of
levers; pressing yet farther towards the boundaries of existence
they discovered whence this energy proceeded & whitherward
this stir and movement tended & worked. They found beyond
the manifest & obvious triple bond of body, life & mind, two
secret states & powers of consciousness which supported them
in their works — beyond this limited, groping and striving mind
& life which only fumble after right knowledge & labour after
the right use of power & even attaining them can possess
& wield them only as indirect & secondhand agents, they
discovered a principle of ideal consciousness, vijnana, which
Isha Upanishad: Part Two
saw Truth face to face & unerringly, looking on the sun with
unshaded eyes, and a principle of all-blissful power & being
which possessed in itself, by the very right of its eternal existence
& inalienable nature, right joy, right awareness & right action
as the very self-atmosphere of its manifestation in the universe.
Above this inferior trilogy of matter, life & mind (Annam Prana
Manas), there is a superior trilogy of Infinite Being, Force &
Bliss (Sat, Chit, Ananda) accessible to us & working on us
inhabitants of the lower spheres from the symbol of divine
beatific consciousness, the Anandatattwa, as its throne of world
rule, the home & fortress of the divine Master, and employing as
its distributing & arranging minister the truth-seeing ideal mind
to feed, supply & compel the activities of the lower being. They
saw, then, being arranged in seven stairs, seven worlds, seven
streams of world movement, seven bodies of things, seven states
of consciousness which inform & contain the bodies. They saw
this material consciousness & this material world as the lowest
stair, the least in plenitude & power & joy of these seven divine
rivers. Man they saw as a soul dwelling in matter, deriving his
activities from mind & holding them in mind but going back in
the roots of his being to the divine trilogy. Earth, in the language
of their thought, was the footing & pedestal of the human unit,
but the heavens of Ananda concealed the secret & ungrasped
crown of his world-existence. This conception of the sevenfold
form of our being & of world-being helps to constitute the very
kernel of the doctrine in the Upanishads. It is the key to their
sense in many passages where there is no direct mention or
precise reference to any of its seven terms. It is because we miss
these clues that so much in these scriptures comes to our mind
as a mystery or even as a vague & confused extravagance of
disordered mysticism.
In this septuple system of our Scriptures every individual
body obeys the laws of matter, every life the processes of vitality,
every mind the processes of mentality, every ideal being the processes of ideality and every free soul the processes of Beatitude.
The seven worlds are indeed different kingdoms, each with its
´ bhut
´ ani.
own nations & creatures, prajah,
But since God is
The Life Divine [Draft B]
always one, each separate motion contains in itself the presence
and potentiality of all the others; moreover, since it contains
the potentiality, it is irresistibly led to develop under its own
conditions that which it contains. For this reason Matter in the
world tends to manifest Life, Life in Matter to rise into Mind,
Mind in vitalised body to be released into Pure Idea, Pure Idea
in matter-housed Mind to be consummated in divine Beatitude.
The pervading law, therefore, which confines each species to
the rule of its kind is only one general rhythm of the movement; it is crossed by a higher upward and liberating movement
which leads the becoming we now are to strive for development
towards that other, freer & larger scale of becoming which is
immediately above it. This fresh rule of Nature, then, appears
& constitutes the rule of our freedom as the other was the rule
of our servitude.
The principle, “To each motion its law & to each inhabitant
of the motion subjection to the law” is crossed and corrected by
this other principle, “Each motion contains a tendency towards
the motion above it and to each type of becoming, therefore,
there comes in the progress of time the impulse to strain beyond
the mould it has realised to that which is higher than itself.”
In this complex arrangement of Nature where is man’s exact
position? He is a mental being housed in a vitalised body & he
tends through pure idea towards divine beatitude. Now just as
matter informed with life, no longer obeys the processes of matter only, but, even while it affects life-processes, is also affected
by them and finds its complete liberation in the conquest of
matter by life, just as mind in a life body is affected, limited and
hampered by vital & bodily processes, but still governs them and
would find its own liberation and theirs in the perfect conquest
of life & matter by mind, so, since this mental being is really a
soul imprisoned in mind, its perfect liberation comes by rising
out of the mould of mind through pure idea into beatitude;
escaping into beatitude, this mental existence is able to liberate
the whole lower system of being by renewing every part of it in
the mould and subjecting every part of it to the process of that
which we have now become. The mould and process of Ananda
Isha Upanishad: Part Two
is freedom, God, bliss, immortality, universality, & these, therefore, are the laws of being, the dharmas, the sum of a divine
beatific existence which we put on by rising out of mental ego
into infinite Ananda. The motion of pure Idea, vijnana, is the
door of our escape in Avidya; for it is the kingdom within us of
Truth and Illumination, domain, in the Vedic symbol, of the god
of the Sun, the prophetic Apollo, the burning and enlightening
Surya. Sa no dhiyah prachodayat.
The base of our being is in Matter, its knot is in mentality,
its escape into divine Bliss. Our aim as human beings must be to
rise through the pure Idea into divine bliss and there freed from
mental egoism & vital and material limitations spiritualise and
beatify our whole existence from the base to the summit.
We are a double birth, God the Spirit, God in Nature, Ish
and Jagat. In Nature we are bound in our consciousness, because
we are there a whorl of its motion, a wave in its sea; in Spirit
we are free, for there we are a part of nothing, but one with the
indivisible Spirit. But this double is really biune. God, unbound
by His divisibility, unbound by His indivisibility, weds the One
to the Many in the play of His consciousness, in His ineffable
beatitude. There God and Nature meet, Vidya and Avidya embrace each other, our real freedom governs and uses consciously
our apparent bondage, the bliss of Transcendence joins hands
with the bliss of manifestation, God shows Himself in humanity
and man realises himself as divine.
The joy of that reconciliation dwells in the Immortality to
which the Vedanta is our guide and its starting point is the
recognition by mind of the one Lord in all bodies, the one
´ anam
Spiritual Being in all becomings, atm
it is the all-blissful Lord who dwells within and Nature is for
His habitation and enjoyment, then a state of Nature which is
a state of bondage, sorrow-pursued, death-besieged, wrestling
with limitations, is convicted of being only a temporary mask
and a divinely willed starting-point for the Energy confined in
the triple bonds of mortal Mind, Life & Matter to work out
its own immortal freedom. The object of life is self-liberation,
the only aim of human existence consistent with the dignity and
The Life Divine [Draft B]
fullness of our being is the escape through Nature to God, out
of grief, bondage & death into joy, freedom and immortality.
Avidyaya´ mrityum t´ırtwa´ vidyayamritam
[The following passage, written on a loose sheet, seems to be
related to the above section.]
In our observation of the workings of law & freedom in cosmic
Nature we cannot fail to be struck by the principle of gradated
and progressive freedom by which she climbs up from an apparent rigidity of law to an apparent elasticity of freedom. We
observe that matter inert or informed only by an inert principle
of motion is the field of rigid law & of fixed process. We observe
next that in proportion as life develops in matter, the principle of
variation, of flexible adaptability, even of instinctive, if unconscious self-adaptation manifests & increases in her workings.
We observe that in proportion as mind develops in living matter
this variation, this flexibility & self-adaptation grow into a conscious struggle with & partial domination of the life & matter
in which mind operates. From this we arrive easily at certain
large corollaries.
(1) Mind, life & matter are, in all probability, one essence,
but not one principle. They are three different principles of Nature, each with its separate rhythm, principle of process & mode
of working.
(2) Consciousness is the principle of freedom, form is the
principle of law; the necessity of dealing with the rigidity of form
and its processes is the cause of the limitations of the freedom
inherent in consciousness.
(3) Consciousness and life evolve out of matter; they must
then have been all the time inherent & involved in matter.
(4) Life itself seems to be an operation of involved consciousness working itself out of the imprisonment in matter. It
is therefore conceivable that matter itself may be only a form of
involved consciousness.
Isha Upanishad: Part Two
(5) Mind is a principle of mental self-conscious sensation,
action-comprehension, reaction, attraction-repulsion rising into
a luminosity (prakasha) we call knowledge of which thought
is only the partial system or formula. In Life we notice in the
plant & metal a vital sensation, action-comprehension, reaction, attraction-repulsion, essentially the same as the mental but
expressed in a different system of values, — values of involved
consciousness. In Matter we do not observe sensation, but we
do observe the other common activities of Nature. Experimental Yogic psychists assert that matter does also receive & store
blind sensations & that the mind of man can discover records
of past events in material objects & convert them into values
of knowledge. Science even goes so far as to assert that all
sensations are an activity of matter & are stored in the brain
& can always be turned by memory under some stimulus into
values of knowledge. We may say therefore that the essence of
consciousness is at least present in matter, but it only organises
itself by evolution, through life in mind.
We cannot assert that the present state of consciousness
[which is] the consciousness of limited freedom & derived
knowledge in man is the last possible evolution of consciousness.
It is at least possible that an entirely free consciousness bringing
with it a spontaneous instead of a derived knowledge & an
entirely free mastery instead of a partially free manipulation of
mind, life & matter is concealed in Nature & its unveiling is the
final goal of her evolution.
If such a free consciousness exists, there must be a principle
in Nature superior to mind as mind is superior to life & matter &
this can be nothing else than the Vedic principle called vijnana.
This free consciousness, entire mastery, must be a power of
cosmic Nature & cannot be acquired by the individual except
by breaking down the habits of consciousness & exceeding the
fixed processes by which the individual action is separated &
differentiated from cosmic action.
The ultimate evolution must therefore end in the openness
of the individual for cosmic or infinite consciousness-being, not
limited by individual ego-sense, the workings of free infinite
The Life Divine [Draft B]
cosmic force, not limited by individual will; possessing entire
freedom, knowledge & mastery it must be in its nature an infinite joy & bliss in oneself & in all the cosmic workings which
enter into our experience. The highest state of Nature & goal of
evolution must be infinite Sacchidananda.
So much we can reasonably infer from the facts of the cosmos as we see them. We then arrive at the Vedanta results without starting from Vedanta; but if we accept the Vedantic premise
that all world is only a formation & operation of consciousness,
these inferences become inevitable conclusions.
Isha Upanishad: Part Two
Chapter II
The Golden Rule of Living —
Enjoyment & Renunciation
The first line of the Seer’s first couplet has given us very briefly
and suggestively the base & starting point of the whole thought
of the Upanishad; the second line of the same couplet opens
to us, with equal brevity, with equal suggestiveness the consummation of the whole thought of the Upanishad. The rest
of the eighteen shlokas fill out, complete, play variations; they
add much thought that is necessary to avoid error, to perceive
supplementary and collateral truths or to guide oneself aright in
the path that has been hewn out or to walk with unstumbling
footsteps through the doors that have been opened to us; but
all the practical need of man and the central gist of the Seer’s
thought about human life is compressed into these two lines
with their few brief words and their thousand echoes.
All the underlying Vedantic conceptions which we have had
to bring out in our first chapter, have had reference to the three
great practical factors of the human problem as it presented itself
to Vedantic thinkers, the reality of spiritual freedom, the appearance of material bondage and the means of escape out of the appearance and into the reality, out of matter into Spirit, out of Nature into God. But these expressions, freedom and bondage, are
intellectual, ideal or spiritual terms. This human being though he
lays hold on intellect as a guide and aspires to ideality and spirit,
does not live centred in those superior movements of consciousness; brain leads his thought when it can, but he lives in the heart
& lives in it, too, besieged by the nerves and body. His mentality
is, therefore, emotional, sensational and temperamental, not intellectual or ideal, and the practical aspect of his own problem is
not limitation or infinity, but the pressure of pain, grief, sorrow
and suffering and the possibility of escape from these his ruthless
and omnipresent persecutors. He could even be content for a
while with death and limitation if, free from this admixture of
pain & suffering, his short span of life & circumscribed sphere of
The Life Divine [Draft B]
action could be assured of that limited happiness which the race
at large is vainly pursuing. It was the agony of this problem that
seized on Buddha and drove him from his kingly home & rich
domestic joys to wander through the world as a beggar and ascetic; to escape from the insistent pain, grief and suffering of the
world the Lord of Pity discovered for man the eightfold path, the
law of compassion & self-sacrifice, the heavenly door of renunciation and the silent and blindly luminous haven of Nirvana. The
Seer of the Upanishad sets before himself the same problem but
arrives at a very different solution; for he proceeds not from pity,
but from a clear strength and a steady knowledge, perceiving the
problem but not overpowered by it, samahita,
dh´ıra. Dwelling
in a world of grief, pain, death and limitation, anityam asukham
imam lokam prapya,
yet irresistibly impelled by Nature to aspire
after joy, immortality and freedom, bound not to renounce that
apparently impossible ideal on peril of forfeiting our highest,
most consoling and most exalting impulses, how are we to
reconcile this ineffugable contradiction or to escape from this
unending struggle? This is the problem which the Seer solves
´ again a monuin three brief words, tena tyaktena bhunj´ıthah,
mental phrase whose echoes travel the whole of existence. It is
because it provides the true practical basis for the solution he is
going to suggest that he has preferred to announce at the outset
the immediate and active relation of our twofold existence, God
inhabiting Nature, rather than the remoter essential relation,
God and Nature one Brahman. For the first practical step towards freedom must always be to distinguish between the Inhabitant and the habitation and withdraw from the motion towards
the Lord of the motion. It is in the motion that these shadows of
limitation, grief and death appear; the Inhabitant is free, blissful
and immortal. To escape, then, we must turn from the world to
the Master of the world; in ordinary religious parlance, we must
renounce the world in order to find and possess God. So also
the Gita, after describing our condition, arrived in this transient
and troubled world, anityam asukham imam lokam prapya,
im´ Turn & cleave
mediately points out the remedy, bhajaswa Mam.
rather to me, the Lord. But the world was made by its Lord for
Isha Upanishad: Part Two
divine habitation & possession; the object of the renunciation,
therefore, cannot be to turn away utterly from the world after
abandoning it in itself & in the lower consciousness, but to
conquer and repossess it through the divine Krishna and in the
supreme & all-blissful conscious being of the Lord. Nivasishyasi
mayyeva. Thou shalt dwell in Me utterly, in My illimitable being
& not in a limited & mortal experience of the world. To form the
basis of the rule of life which the Seer enunciates, we have, then,
this practical corollary from the language of his first line: —
To escape from grief, death and limitation we must renounce
the world, to enjoy bliss, freedom & immortality we must possess ourselves in the Lord; but since His object in manifesting is
habitation of the universe and not its destruction, the bliss must
be enjoyed in this universe, through the Lord, and not in the
Lord apart from and exclusive of life in the universe.
This is the difference, the capital difference between the
Buddhistic solution — with all those later solutions affected &
governed by Buddhistic thought, such as Mayavada & monastic Christianity — and the ancient answer of Hinduism to the
problem put to man by life. These say, “Abandon life, put away
all possession & enjoyment; absolute asceticism is your only
salvation”; that said “Abandon the world that you may possess
and enjoy it.” One is an escape, the other a recoil and an aggression; one is a divorce, the other a reconciliation. Both solutions
are heroic; but one is a mighty heroism of difficult retreat and
flight; the other a mightier heroism of self-perfection and conquest. The one is the retreat of the Ten Thousand; the other is
Caesar’s movement from Dyrrhachium to [Pharsalus]. One path
culminates in Buddha, the other in Janaka and Srikrishna. The
language of the Seer is perfectly framed, as in the first line, to
bring about a confrontation of two giant opposites. Tyaktena in
the instrumental case suggests a means, and the very first word
after tyaktena, undivided from it by any other vocable or particle, the word which gives the object and work of this instrument,
the word which sets ringing from the outset the conclusive note
and culminating cry of the Upanishad and is suggested again
and again in jijivishet, in ko mohah kah shokah, in amritam,
The Life Divine [Draft B]
in kalyanatamam, in raye, is the magnificent bhunjithah, Thou
shouldst enjoy. Tyaga and bhoga, renunciation and enjoyment,
have always been presented to us as the two conflicting ideals of
human life & thought, — inevitably, for they are the two master
impulses of Nature — both of them eternal — and through the
ages they have perplexed and tormented humanity by their perpetual companionship in an always unfinished and inconclusive
strife, dividing us into Puritan and Pagan, Stoic and Epicurean,
worldling and ascetic, & perpetuating an opposition that rests
on a false division of a double unity, maintaining a strife that can
lead to no final victory. The Seer has deliberately brought these
two great opposites & enemies together and using a pointed and
unequivocal language, has put them side by side no longer as
enemies but as friends and mutual helpers; his aim is by a fearless
and puissant confrontation to reconcile and wed them eternally
to each other, as he has already in the first line confronted,
reconciled and eternally wedded the two apparent opposites,
Spirit and world-Nature. Had he said not “Tyaktena” but “Tyagena bhunjithah”, from which we might have concluded that
he pointed us to renunciation of the world for the enjoyment
of God aloof from the world, there would then have been no
real confrontation & no great monumental phrase but only a
skilful verbal turn of words pointing a contrast rather than effecting a reconciliation. But the instrument of the enjoyment is
not renunciation in itself and for itself but the world we have
renounced, tena, & the enjoyment is not the self-sufficient joy of
renunciation & escape, but the enjoyment of Spirit in the world,
the Lord in the motion. By means of all that is thing of world in
this moving universe we are to enjoy God &, through Him, no
longer as now apart from Him, to enjoy His universal motion,
— all this that is moving thing in her that moves becomes the
instrument of a divine delight, because the world is God and
part of His totality, so that by possessing & enjoying Him we
possess and enjoy world also. Enjoyment is to be reconciled then
to renunciation & even wedded to it, made to depend upon it as
the effect depends upon the cause, to stand upon it as a statue
stands upon its pedestal or the roof of a house on its foundations,
Isha Upanishad: Part Two
walls and pillars. Renunciation the means, enjoyment the end,
but renunciation of the world as mere undivine, ignorant &
fettered motion & becoming, enjoyment of God in Himself &
of the world only as a symbol, a formal expression of God; this
reconciliation founded on a knowledge of the true nature &
purpose of existence is the gospel of the Seer.
The ascetic gospel of renunciation is incomplete by itself; the
Pagan gospel of enjoyment is incomplete by itself. Renunciation
and enjoyment of the world must be reconciled by substituting inward for outward bliss, the bliss that goes from within
outward for the pleasure which seeks to appeal from without
inward, joy of God in the form & name of things for joy of
the finite appearance and the isolated idea. The reconciliation is
to be effected through the consummate experience of Ananda,
the divine beatitude at which we arrive by true seeing in the
kingdom of the pure Idea, satyadharmena drishtya.
Let us examine successively this renunciation and this enjoyment. We see, first, that tena refers back to the expression in
the first line, so wide, so carefully comprehensive, idam sarvam
yat kincha jagatyam jagat, by which the absolute unity of the
Inhabitant is affirmed. We are to abandon utterly the world;
we are to renounce every least or greatest detail of phenomenal
existence, whether held by us in possession or aimed at in our
desire; we are to surrender everything whatsoever that we have
or may hope to possess or dream of possessing in the universe.
We see that the demand in this second line is as sweeping and
unsparing as the all-comprehensive description in its base &
predecessor. We are to keep back nothing; all that is dearest to
us in our outward environment, wife, children, home, friends,
wealth, country, position, fame, honour, success, the respect of
men, the love of those we cherish, — all that is dearest to us
in our inward life; our loves, hates, jealousies, ambitions, sins,
virtues, principles, opinions, tastes, preferences, ideals, — these
and all we are, our body, life, mind, soul, personality, ego, all,
all have to be sacrificed and laid upon a single altar. We must
keep back nothing either of our outer or of our inner wealth; for
if, professing to make the complete surrender, we consciously
The Life Divine [Draft B]
& willingly keep back one doit or farthing, we are thieves before God, committing the Biblical sin of Ananias & Sapphira,
— stena eva sah, — conscious or half-conscious hypocrites, —
´ arah
sa uchyate, — and, even if the holding back be
unwilled or unconscious, still are we imperfect sadhakas not yet
having the right to grasp our crown. For the natural principle of
this surrender is precise: —
As one gives so one receives. God is All & he who would
gain all, must give all. The final sacrifice admits of no reservation
and even a slight defect of renunciation, however seemingly lofty
the scruple, vitiates the purity and effectiveness of the sacrifice.
But since the renunciation asked of us is not the objective
renunciation, — although that too is not excluded so far as it
is necessary for the real surrender, — since it is not an outward
process of flight from the objects of pleasure, it can only be,
in essence, an inner sacrifice to the Master of the world, to
Ish, the Lord. Since there is only One Lord in multitudinous
bodies & to Him the entire world belongs, everything that is
offered to the enjoyment not of the one Lord of the world, but
to the mind, senses, body as part of the motion, the jagat, is
an ignorant sacrifice on a false altar. It may be justified by the
great cosmic ignorance so long as that principle of consciousness
keeps its hold on us, but it can never bring the supreme good
or the divine bliss. A perverse & broken movement, it brings
a perverse and broken result.3 So long as we feel ourselves to
´ we
be at all separate existences from God and others, anyan,
are here as His deputies and instruments to receive out of what
the world possesses so much as the Lord of the world sends or
brings to us, and to offer them up not to our mind and senses
but to the Master of the Universe seated in ourselves and in
´ sarvalokamaheshwaram. He
others, bhoktaram
is the true enjoyer of all sacrifices and works of askesis, the
mighty lord of all the worlds. For this reason the Gita directs us
to offer up as an utter sacrifice to the Supreme all our actions,
all our efforts, all our enjoyments, yat tapasyasi, yat karoshi yad
3 Gita
Isha Upanishad: Part Two
´ Demanding nothing for ourselves, but receiving for Him
all that He wills to give us through the action of others or our
own, we are to refer them all to Him again for His acceptance.
Even what we do, we are to do not for our sake, but for God’s
sake, not for our personal & self-regarding aims, but for what
we see, rightly or wrongly, in the light we have, to be His aim in
us, concentrating on the action, not reaching out to its fruit. This
rule of life is the greatest we are capable of while still at work in
the ignorance and moving subject to the dualities; but if we wish
to go beyond, we must proceed to a yet more unsparing sacrifice.
The Gita begins with the sacrifice to God of our desires and the
fruits of our action; but it goes on to the giving up into God, mayi
sannyasya, of action itself and even the least internal or external
movement towards action, sarvarambhah; it insists, above all
& to the end, on the supreme renunciation of the ego-sense, the
ahankara, as the one all-satisfying and divine sacrifice demanded
by the ego-transcendent Universal Being from the ego-besieged
and ego-ridden human soul. We must, in this consummation,
fall perfectly passive in mind, life & body & allow the Divine
Power to use them from above, as a man uses a machine, wields
a sword or hurls a ball to its mark. These formulae of the Gita
are, also, the true sense of the inner sacrifice imposed on the
seeker by the Isha Upanishad. It is the sacrifice of the lower or
motional parts of our being to the higher or divine part — the
offering of jagat into the Lord.
The renunciation demanded of us is an inner sacrifice, effected in the surrender to God of all desire and attachment, of
all self-will and self-action, and of all ego-sense and separate
personality. Desire & attachment to possessions have to be cast
& dissolved into the mould of a desireless and all-possessing
bliss (Ananda or Jana); self-will & self-action cast & dissolved
into the mould of a divine action of the universal Shakti or World
Force (Chit or Tapas) which shall use the mind, body and life
as a passive, obedient and perfected instrument; ego-sense cast
and dissolved into the mould of divine & undivided being (Sat)
which regards itself as one in all things & the multiplicity of
minds, lives & bodies as only a varied motion of its own divine
The Life Divine [Draft B]
unity. This divine being, force & bliss constitute the higher part
of man’s being centred in the principle of Ananda; they represent
the direct, unveiled and unperverted action of the free & blissful
Sacchidananda. To this last and supreme Immortality (Amrita)
these lower mortal parts of man must be given up as the victims
of a high & ultimate spiritual sacrifice in the upward movement
of world-Nature.
Renunciation once determined for us in its spirit & type,
we arrive naturally at the other term of this great reconciliation,
´ To understand the place
the enjoyment pointed at in bhunj´ıthah.
and relation of the Seer’s gospel of divine immortality & bliss in
the thought and development of Hinduism, we must return for
a moment to the fundamental Hindu idea of sacrifice. For it is in
the light of this original idea of sacrifice that we must understand
the ancient transition from Veda to Vedanta. Sacrifice to the gods
was from the earliest times the central idea of the Hindu religion,
under the name of renunciation, sacrifice to God still remains its
whole spirit and teaching. The gods, Masters of natural forces,
act in Nature under God in the motional being of the Master
of all and distribute their energies to individual movements and
creatures; from their store, the individual receives whatever he
possesses of capacities, desires & enjoyments; at their hands he
must seek whatever, not possessing, he desires firmly to acquire.
But the principle of Nature, that great motion and complex
rhythm, stands in the harmony & interdependence of the individual & general, jagatyam jagat; the individual, therefore, can
neither gain what he has not nor keep what he has except by
sacrifice of his personal energies & possessions into the worldsubstance & the world-energies. By expenditure of what he has,
offering it into the general stream of the corresponding force
or substance in the perpetual flux and movement of Nature, he
is kept safe by the gods or he increases. If it is my purpose to
improve my muscular strength, I must first consent to an output, an expenditure in exercise of the strength I already have,
allowing it to escape as energy into the world-sum of energy,
sacrificing to Vayu and Prithivi; I must accept temporary loss of
power, weariness and exhaustion, losing a little that I may gain
Isha Upanishad: Part Two
more; then, what I have given is taken up by the deities in the
Jagati and, if the sacrifice has been properly conducted, returned
increased, doubled, trebled or even decupled to the giver. As it is
in our physical, so it is in our mental & emotional being. I must
pour love from myself in feeling & action into the world-stream
of love, sacrificing to Mitra; then only what I have given may
return to me increased, doubled, trebled, decupled in the love
and affection of others or in my own enlarged capacity for loving. The rule, being fundamental & universal, holds good with
all internal & external possessions and holdings, the dhanani of
the Rigveda. “Foster by sacrifice the gods,” says the Gita, “and
let those gods foster you; fostering each other ye shall attain the
supreme good, — param sreyah.” Attaining the supreme good
we pass beyond the gods and come to God; we leave Veda
to arrive at Vedanta or, rather, fulfil Veda in Vedanta. Then
we are no longer content to sacrifice this or that possession,
giving a share, making reservations, but offer unreservedly &
unconditionally the supreme sacrifice, yielding up on the highest
of all altars all that we are and possess; we give no longer to
Agni, Indra, Varuna or Mitra, but to the supreme & universal
´ Then, too, we receive in return
Lord, bhoktaram
not wealth, nor cattle nor horses nor lands nor empire, not joys
nor powers nor brilliances nor capacities, but God Himself &
the world with all these things in them as trifles and playthings
for the soul to enjoy as God enjoys, possessing them and yet not
possessing, wholly unbound by possession.
Renunciation of some kind, voluntary or involuntary, is the
condition of all growth and all existence; by expenditure acquisition, by sacrifice security, by renunciation enjoyment, this is
God’s universal law of sacrifice. The gods who are Powers of
Nature, receiving our due sacrifice, give us the partial gains &
enjoyments which come within their jurisdiction; God, receiving
our due sacrifice, gives us Himself and in Himself everything that
exists in Nature or beyond it.
There is a common agreement in the different schools
of Hinduism that to the man who has renounced, God gives
Himself in return for his renunciation; our difficulty has been
The Life Divine [Draft B]
to settle among our many conflicting conceptions what that
is in soul existence which God intends to reveal as His very
self and to what, therefore, we are called to aspire. The ascetic
sees Him in impersonal Being and actionless peace; he believes
therefore that we receive in return for renunciation release from
phenomena and the bliss of the unconditioned Brahman. The
devotee sees Him in divine Personality; he hopes to get, in
return for what he offers, Shiva or Rama, Krishna or Kali. Some
aspire to the Pure & Bright Stillness beyond, others like the
Tantriks, seeing Him as Universal Power, attempt to acquire &
feel Him here in a superior & divine power and mastery, yet
others would have God in Himself and yet God playing also in
His garden of the universe. The reason of these differences lies
in our human variation of temperament — for we live in heart
and temperament — and therefore of knowledge and approach
— for with us mental being seated in the heart temperament
determines our knowledge & action, — variations produced by
the differently distributed motion in us of Prakriti, of Jagati,
of the process of our world-nature. According to our nature
we seek God. It is always, in fact, by some principle in Avidya
itself that we are moved to exceed Avidya. Even as a man
approaches me, says the Gita, precisely in that spirit & in that
´ prapadyante tans
way I accept and possess him. Ye yatha´ mam
tathaiva bhajamyaham.
The spirit in which the Seer would have
us approach the Lord, is an all-embracing universality and the
way he chooses for us is to embrace the all-blissful One in the
world and in transcendence of the world, as the unity and as
the multiplicity, through Vidya & through Avidya, in the Spirit
and in the world, by God above Nature and by Nature in God.
Ishwara, Brahman, the Life-principle Matariswan, the Bright
and Pure Stillness, the supreme & absolute Personality, the
triple Purusha, Surya, Sachchidananda, Agni, — successively he
presents to us in the course of his thought these names, aspects or
images of the Eternal, not that we may accept one and exclude
others, but for our soul experience to embrace them all in a
multiple & blissful unity. Everywhere he reconciles, everywhere
he includes, seeking to understand and not to divide. In this
Isha Upanishad: Part Two
world he gives us the supreme felicity and in that world our joy
shall not be other. Why should we refuse to God in ourselves
any form of His divine sweetness? There is no dragon watching
at the gates of God to deny to us any of the fruits of Paradise; the
law of divisibility and opposition ceases when we have shaken
from our necks His leaden yoke of Avidya. But in these initial
couplets the Seer is insisting especially on a divine life in this
world, iha, as the necessary basis of the fulfilment which is held
in store for us at the end of the utter & perfect sacrifice. All
that we have renounced to Him, action and struggle, thought
and knowledge, the rose and the breeze and the moonlight, bird
and beast & human being, man and woman and children and
land and houses and gold and silver and oxen and raiment,
books and poetry and learning and science, mind, body and
life are, when renounced, to become the material, instrument
and medium of a divine enjoyment, objectively, by all that he
keeps for us or gives back to us physically during and after the
discipline of renunciation, subjectively, by the whole universe
and all that it contains, possessed through a man’s senses so
far as God in him accepts their action and in a man’s soul
by sympathy and identity with all beings & with universal
Nature. Still, these things will always remain the instrument of
enjoyment; the object of the enjoyment, the true object of all
bhoga, for the liberated soul, is God, — not Nature, although
God in Nature & through Nature. We shall enjoy God in &
through His universal manifestation, but always God and never
the universe falsely experienced as a thing existent & enjoyable
for its own sake, apart from God and different from Him.
The possession of God in the world-transcending height of
His being does not exclude possession of God in His worldcontaining wideness. To the liberated soul there is no high and
base, but only one equal divine bliss and perfection.
In the ideal of the Seer we do not cast away life and mind
and body into an eternal sleep; removal from universe is not
prescribed as a necessary condition before we can take possession of the supreme & ineffable bliss of the Brahman. The
Seer asserts on the contrary a liberated bliss in the world and
The Life Divine [Draft B]
in human life. “He whose Self has become all existences, how
shall he be deluded, whence shall he have grief”, so rings his
cry of triumphant freedom; it does not run “He whose Self is
dead to the knowledge of all becomings”. The most powerful
support and argument of purely ascetic philosophies is the Buddhistic idea, foreign to Vedic Hinduism, that true freedom and
true bliss are impossible in the universe and can only become
possible if we escape out of it into some world-shunning secrecy
of being, whether Nihil or Nirvana. The soul handling objects,
it is thought, must be attracted to them; or else the freedom
from attraction is so difficult and so rare that it is presumptuous to reckon on it as a practical possibility; in Samadhi the
spirit is blissful & free, awaking from Samadhi it is bound to
feel or be always susceptible to touches of limitation and of
grief; the duality of pain & grief is an irrevocable law of the
universe and where there is bliss in the world, there must also
be as its companion grief in the world, for unmixed bliss is
only possible where mind and its laws are excluded. These are
the fundamental ideas of Asceticism and if they were true with
this scope and this force, the very foundations of the thought
in the Isha Upanishad would be vitiated and annulled; but,
although generally held and insisted on by numbers of great
saints and lofty thinkers, they are an instance of partial truths,
perfectly valid, even perfectly general in their own province,
carried in practice beyond their province and so by a false extension becoming, like all exaggerated truths, the foundation
of error. They are perfectly true in the field where they apply
but they apply only in the limits of mind & so long as the soul
is subjected in the world to mind and its processes. But it is
not a fact that mind is the supreme principle in the world and
its movement & processes the dominant & ineffugable motion
and process of the universe. It is only true that mind is the
present centre of humanity & to humanity therefore seems,
falsely, the supreme principle of the active universe. It is no
doubt extremely difficult, without divine aid, for man to escape
from mind & living in the world, yet to remain superior to the
mental duality of joy & grief, pleasure & pain, which is the
Isha Upanishad: Part Two
ordinary law of our mundane existence. The difficulty of the
escape is the justification of Sannyasa. But the escape, though
difficult, is not only possible, it is the one real road to our selffulfilment as the human type of God-existence upon this earth,
evam twayi nanyatheto’sti.
It is possible because the supreme
principle and movement of the universe is not mind; the supreme
principle is Sat working out through Chit in Ananda, Infinite
Being working out through Infinite Force in Infinite Beatitude.
The Upanishads demand of us, and not only the Isha but the
Taittiriya & other Upanishads, not to dwell in mind untouched
by its laws, which would be a laborious & improbable achievement, but to raise ourselves beyond mind through Surya or
pure Idea into Ananda and live centred in that principle. From
this superior centre, seated free, imperial, Swarat, Samrat, in
the mountain citadel of our existence, we can, remaining in
the universe, yet govern our use of a subject and no longer
rebellious mind, life & body by the process and laws of our
blissful spirit and our divine Nature. The superior movement
then controls and uses the lower for its own purposes. But since
the principle of the superior movement is unmixed bliss, our
purposes and activities also must be purposes & activities of
unmixed bliss. If we are released only on the levels of mind,
then indeed sleep of Samadhi is our one safe & perfect state, for
coming out of that sure refuge & retreat, we are again naked in
mind and exposed to the efforts of mind to recover its natural
supremacy in its own kingdom. Rising to Ananda, liberated in
Ananda, living in Ananda, there is no such peril. The kingdom
of heaven imposes the will of God on the kingdom of earth,
the parardha takes possession of the aparardha, Sacchidananda
seizes & revels in the ecstasies of a liberated Manas, Prana and
Annam. In opposition, therefore, to the Buddhistic declaration
of the omnipresence of grief & pain outside Nirvana, we have
in the Vedanta the soul’s declaration of its ultimate & eternal
independence: —
To live in the world is not necessarily to live in the duality of
grief and joy. The soul seated in Ananda, even though it lives the
life of the universe, possesses as its dominant principle unmixed
The Life Divine [Draft B]
bliss and can use in this world & this human life mind, life &
body, sarvam idam, as instruments of God-enjoyment without
enduring the dominion of their dualities.
For the rest, these truths are a matter of experience. Those
who have attempted to enjoy the universe before renunciation
and, escaping from that error & delusion, have afterwards enjoyed God in the universe after renunciation, know, know with
a silent & inexpressible rapture, the alteration & seizing revolution, the immense and ineffable change, the seated sublimity and
all-penetrating intensity of that bliss of the Brahman towards
which the Upanishad points our faltering and doubt-besieged
footsteps. Before renunciation we enjoyed Nature ignorantly as
a thing in itself and we worshipped mind and the things of the
mind, followed after body and the things of the body, indulged
in life and the things of the life; after renunciation we enjoy with
knowledge, not the rose, but God in colour and petal and perfume, not a poem but God in the beauty of sound and the beauty
of words, not food, but God in taste and in vital satisfaction.
That which before renunciation was pleasure, has become after
renunciation bliss; pleasure which was transient, mutable and
fading, has become bliss lasting and inalienable; pleasure which
was uncertain, because dependent on circumstances & objects,
has become bliss self-existent and secure; pleasure which was
uneven, strained towards preferences, balanced by dislikes, has
become bliss equal and universal; pleasure which was even at its
highest impure and haunted, held with difficulty and insecurely
against a background of loss, deficiency and pain, has become
bliss pure, satisfying and perfect as God Himself. Before renunciation we besought objects to yield us a petty joy we did not
ourselves possess; after renunciation we perceive in the object
& receive from it the immeasurable bliss eternally seated in
ourselves. Before renunciation, we enjoyed with desire, seeking
and effort; after renunciation we enjoy desirelessly, not in the
satisfaction of desire, but in eternal possession, not as anish,
struggling to gain possession of what does not belong to us,
but as ish, already possessing all that the world contains. Before
renunciation we enjoyed, with egoism, only what the greedy
Isha Upanishad: Part Two
but easily tired mind and senses could grasp, possessing for
ourselves and that too only with our own lame, limited and selfish enjoyment; after renunciation we enjoy, without ego-sense,
all that we outwardly possess, all that others possess and all that
none but God possesses, and we enjoy it not only with our own
enjoyment but with the individual and collective enjoyment of
all our fellow beings animate and inanimate and with the divine
enjoyment of God in the universe. Finally, we enjoyed before renunciation many separate things all of a limited pleasurableness;
after renunciation we enjoy one thing in its multiplicity which
is all-blissful everywhere. Such is the enjoyment in the world to
´ and we have
which the Seer points us in the word, bhunj´ıthah;
always in addition, — for that transcendence is the condition of
this secure universality, — the bliss of the Lord’s pure being in
His self-existence beyond and above the motion of the universe.
The Life Divine [Draft B]
Chapter III
The Golden Rule of Life —
Desire, Egoism and Possession
Ma gridhah kasyaswid dhanam.
Immediately after this great fundamental reconciliation, the Seer
proceeds to a phrase which under a form of familiar commonness conceals an immoderate wealth of spiritual suggestion.
“Lust not after any man’s possession.” Ma´ gridhah kasyaswid
We seem to have stumbled out of deep and strange waters
into a very familiar shallow. Read superficially and without an
eye to the words that precede or to the whole serried thought of
the Upanishad, this closing cadence of the Seer’s opening sloka
would suggest only a commonplace ethical suggestion identical
in form & spirit with the last of the Mosaic commandments, —
just as read superficially and apart from the coherent & inter´ need not
woven thought of the Upanishad tyaktena bhunj´ıthah
go beyond a rule of moral self-discipline in which the aim of the
Epicurean finds itself married to the method of the Stoic. But the
Upanishads are never, like Greek epic & Jewish scripture, simply
ethical in their intention. Their transcendence of the ethical plane
is part of their profounder observation of life & soul-experience.
The Greeks sought always for a rule of moral training & selfdiscipline; the Mosaic Law imposed always a rule of outward
conduct; and both aimed at an ethical balance of mind or an ethical balance of action; but the Vedanta rejects all mere balancing
and arrangement. The Vedic thinkers went straight towards
the soul and an inner rebirth. A radical change of outlook on
life was their motive force for the change, if any, of outward
conduct; a complete revolution & renovation of the soul was its
demand on the inner life of man. Troubling themselves little with
the management of conduct & feeling always for the springs
of life & action, they left the care of ethics to other Shastras;
neglecting comparatively the regulation of temperament, they
Isha Upanishad: Part Two
searched for that within from which temperament proceeds and
by which it can be automatically regulated. When once that
secret spring is touched, when once the soul is found & the lord
of the temple manifests himself, ethics with its outer intellectual
& emotional sanctions becomes superfluous; the outward life
then flows spontaneously out of the sweetness, power & fullness
of a supreme inner change. To the Vedantin the ethical stage is
only important as a preliminary clearing in the jungle of desires
& passions which prevents us from even attempting seriously
to find our way through to the temple of the Lord.
Is there here the indication of such a preliminary ethical selfpreparation? No; for it is the constant literary principle of these
inspired writings that each phrase in Veda, as in the motion of
the universe itself, lives not to itself but goes back to all that has
gone before and reaches out to all that is coming; all moreover
obey an unexpressed central unity which once grasped, illumines
the whole text, but without which these writings break up into a
mass of disconnected thoughts. In this Upanishad the one central
thought is multiplicity of existence unified and freed from the
sense of the dividing ego. The Seer does not allow himself for
a moment either to ignore or to deny the multiple existences of
the universe, but neither will he for a moment allow us to forget
that all these many are really one, all this variety exists in its
own unity, Jagat in Ish, the moving Brahman in the stillness,
sarvabhutani in Atman, the many Purushas in the One. The
present phrase, understood as an ordinary ethical rule, would
be a contradiction and not an affirmation of the one ever-present
and unifying thought of the Isha Upanishad. It would provide us
with a preliminary rule of life founded upon the acceptance &
not the denial of the dividing ego-sense. The ethical rule against
covetousness is an ordinary human rule and stands on a strong
affirmation of the ego-sense & it has no meaning in a gospel of
divine life & universal consciousness. The phrase can only stand
here, not as an ethical rule, but a rule of the inner life, tending
not to the confirmation but to the annulment of the ego.
The Mosaic commandment is consistent in itself & with the
spirit of the Decalogue. These Judaic moral Ten Tables start from
The Life Divine [Draft B]
an uncompromising dualism; their conception of righteousness
is the straight road decreed for our walking by a personal Deity
as different from His ephemeral creatures as the great eternal ocean from the soon-dried & inconsiderable puddles in a
rainswept highway. The particular prohibition of covetousness
stands partly on the idea of the morally seemly, the epieikes of
the Greeks; much more (and in the Jewish temperament entirely)
it rests on the stronger & more mechanical conception of legal
justice between man and man, the Greek dikaion. In either case,
it proceeds, like all ethics, from an original acceptance of the
egoistic outlook on the universe; starting from the symbols I
and thou, mine and thine, its aim and business is not to get
rid of the ego-sense but to regulate and check those of its fierce
and disorderly movements which poison individual peace and
disturb social well-being. Even altruistic ethics starts from this
fundamental recognition of egoism. Except in the Vedantised
teachings of the Buddha, it does not seek to annul, — rather altruism lives & satisfies itself by an inverse satisfaction of the ego.
But the whole aim and spirit of the Vedanta is to annul, to kill, to
root out the ego-sense. Similarly ordinary ethics seeks to check,
scold and limit desire, as an unruly servant, but would shrink
from killing it as an enemy. We are, indeed, allowed by some
systems to extend and pasture this eternal hunger, others permit
us to satisfy it under severe restrictions; but always we must
satisfy desire ethically, with justice & decency, with the sense of
measure of the Greeks, avoiding the aischron, the adikon, the
perversion, or with the religious enthusiasm of the Jews, shunning offence to the Lord of Righteousness. We must indulge it
[in] what we possess or can lawfully acquire, our own wives, not
the wives of others, our own wealth, not others’ gold and silver
and horses and cattle. But in Vedanta, it is wholly improbable
that we should have any such ethical & social preaching of the
epieikes & the dikaion. The principle of the Vedanta is to make
no compromise with the inner enemy, but rather merciless war
ending in its utter extinction, jahi shatrum durasadam.
In this Upanishad we have just had a tremendous and sweeping exclusion of all desire, an inexorable demand to give up
Isha Upanishad: Part Two
the whole world spiritually to the Lord. It is incredible that
immediately, without transition, warning or explanation of his
purpose the Seer, this great master of language & its effects,
should immediately weaken his thought & hamstring the great
impulse he has created by the intrusion of a shallow and minor
injunction, that he should say in effect, “Seeing God everywhere,
abandon the whole world in Spirit that thou mayst enjoy the
whole of divine existence, — but take care not to lust after
other people’s property.” Such an interjection would be either
a grotesquely unneeded warning to a soul free from desire and
already enjoying the whole world in a free and pure satisfaction,
or the suggestion of a preliminary discipline so awkwardly introduced as to break the effect of the great rule towards which
it was intended to lead. We could have understood if the Seer
had written, reversing the order of the clauses, “Covet not any
man’s possession, nay, abandon the whole world and all it contains”, or even, though this would be contrary to his effective
& cumulative style, “Abandon the whole world &, first of all,
abandon the desire for other men’s possessions.” But he could
not have written as it must stand now without link or clue;
“Abandoning the whole world, enjoy by the whole world; covet
not any man’s possession.” Even if permissible in any other
style, such a vicious stumble is impossible to the divine Muse.
The moment we read the line in the light of the whole structure
& thought of the Upanishad, the difficulty at once vanishes,
the real meaning of the clause emerges. Like all the others it
is a smooth and clear surface covering many waters. In the
careful structure of the Upanishad it starts naturally from the
opening Isha´ vasyam
and its conclusion tyaktena bhunj´ıthah
´ ut
´ sarvabhut
´ ani
´ of the seventh
and points forward to atmaiv
Thus understood in its right place as a link between this
4 I have written on this point at a perhaps disproportionate length as an example of
the great care necessary in studying the Upanishads. It is not enough to have a correct
verbal rendering, everything must be understood in the spirit of the entire unity, not as
a separate text apart from its setting. It is only by a strict adherence to this rule that we
can really get the secret of the Upanishads.
The Life Divine [Draft B]
starting point and the yet deferred conclusion, the thought of
the Seer is seen, as he intended it, perfectly simple & straightforward in substance, admirably rich in suggestion. “All forms are
various dwelling-places of one self; sorrow proceeds out of desire
and egoism contradicting this truth of oneness, ekatwam, from
the consequent lust of possession, from the sense that he is he, I
am I, his is not mine, the sense that others are kaschid anyah and
objects kasyaswid dhanam. This sorrow misbegotten of desire
disappears if the mind’s outlook on world can be remoulded
in a form of the truth of things & not their false appearance,
if it can be made to see that these others, anye, are not at all
others, but entirely myself in the world-supporting reality, &,
´ ut
´ sarvabhut
´ ani.
here in world, becomings of myself. Atmaivabh
The decisive mental step to the true perception and practical
sign of the true realisation is the selfless purity of the once
impure & desiring heart when, possessing by abandonment of
desire and by realisation of the one Inhabitant in all persons &
bodies, — for person is only persona, a mask, a dramatic role
of the sole & universal Personality, — it has ceased to hunger
& thirst after what others have in their keeping from the false
idea that they are different from myself and their possessions
are not already my possessions.” The difference of ideas between the Jew & the Indian becomes at once palpable. “Lust
not after thy neighbour’s goods,” says the Jewish lawgiver in
effect, “for he is he, thou thou, and thou hast no righteous claim
to another man’s possessions.” “Lust not after thy neighbour’s
possessions,” cries the Vedantic Seer, “for he is not thy neighbour other than thou, he is thyself & in him it is thy own self
that already possesses. Thou hast no need for this desire & this
lust.” The object of the injunction is not to accept right egosense & discourage greed as wrong ego-sense, but to persuade
& lead us to denial of the whole attitude of egoism implied
in the lusting after possessions which this particular mind &
body do not in the apparent movement of Nature possess, but
which are so possessed by us in another mind & body, another
habitation of our indwelling Self. In the words of men the letter
is nothing. It is the spirit, the supporting stress of thought & the
Isha Upanishad: Part Two
temperament behind which give to the spoken symbol its import
& its effect.
Let me observe in passing, for the observation is needed
in these days of the siege of our religion and philosophy by
inadequate European conceptions, that we have here the key to
an important difference between Vedantic & Western thought,
which is not to the discredit of our great national Scripture.
We need not be too sensitive to the reproach that the Vedanta
is non-ethical or too eager to vindicate an ethical intention for
its teachings. Non-ethical may be either infra-ethical or supraethical. Let us beware lest in vindicating the claim of Vedanta to
an European eminence & elevation, we bring it down from its
own heaven touching domain upon its Asiatic and Himalayan
mountain tops. Ancient Indian thought and life regularised in
teaching a practical difference which the West admits in practice
and denies in theory; it admitted three distinct standards determinant of conduct, the customary law, ethical rule and spiritual
state; the mass of our pre-classical literature with its greatness of
law & custom, its rich abundance & delicacy of moral aspiration
& perfection & its great spiritual altitude faithfully reflects this
triple recognition. But in the many provinces, the varying levels
of human conduct the Vedanta seeks always the summits; its
consistent search is for spiritual truth and spiritual standards.
Seeking always that which exceeds & includes the lower life, it
exceeded also the limits of ethics, finding Brahman in the all &
´ anyatradharm
´ otherwhere
not in the part, anyatra dharmad
than in virtue and otherwhere than in unrighteousness, & it
fixed its eyes only on so much of conduct as helps us to realise
the universality of God, the divine oneness of mankind & the
unity of all existences. Avoiding these modern pitfalls, we find
the full and profound sense of this final phrase disengaging itself
naturally by the light of its surroundings.
In this path the cessation from all lusting after things as the
possessions of others is the sign of the dissolution of ego in the
heart; for it proceeds from the heart’s recognition of the truth
that one Lord inhabits all bodies. It shows that the truth is no
longer only an idea in the intellect but is being lived in the whole
The Life Divine [Draft B]
being. The possessions of the one and only Self in one body are
also his possessions in all other bodies; what the self in Shyama
owns, that the self in Rama
The exhortation to freedom from the desire of the heart,
Ma gridhah, is the answer to all practical difficulties that may
arise from the initial teaching of the Seer. Enjoyment by the
world precludes physical abandonment of the world; yet physical abandonment is what we usually contemplate when we use
the term renunciation; for although we are mental beings, yet
ours is a mentality emmeshed in matter and impelled by that
physical Maya to give a materialised or sensible value and a
material expression to all our mental conceptions. We hardly
admit a truth until we see it cloaked in an outward form or
in an outward event & action. What then is this new rule
of abandonment which impels not to denial and cessation of
world-life, but to a free and perfect enjoyment? We have, at
once, the answer in this phrase of the Seer, Ma gridhah. Thou
shalt not have the greed of desire in thy heart, — that is the
practical effect of the call to renunciation. Mental beings, souls
throned in mind, it is in mind our centre not in matter which
is to us a mere case, circumference and result of mind, that we
should seek our secret of bondage and our means of deliverance.
All outward material action is in itself Maya, a thing without
self-existent reality. Action is effected only as the outflow and
physical symbol of mind; it has no inherent moral or spiritual
value, but is capable only of bearing such values as are put on it
by the manomaya purusha, the spirit centred and veiled in mind.
Humanity still imprisoned in its surroundings, servilely reflects
in its mind the habitual impact of outward things, the bahyasparshah, & gives to them a fixed & conventional mental value.
The more humanity moves towards freedom & perfection, the
more it will live in the mind itself, use outward circumstances
of life & matter only as symbols of a free mental existence &
fix their values by the mentality they express and not by some
conventional standard determined by the action itself in its outward appearances. Therefore tyaga, the inner renunciation, is
preferable to sannyasa, the physical renunciation; for the latter
Isha Upanishad: Part Two
takes resignedly account of the present weakness of humanity
and its false preoccupation with body and helps indeed that
weakness to pass out from itself by the extinction of active
existence, freeing us from life, but not freeing life for us; but the
inner renunciation leads us through our real nature as mental
beings, takes account of our strength and teaches us to insist
upon it and realise its perfection in God. Sannyasa is a rapid
road of escape for our self-accepted weakness; tyaga is a path
of fulfilment, the strait and narrow road, for our slowly-realised
´ Agni Vaisvanara, God’s
divine strength. By this road, supatha,
´ asman.
pure force in man, leads us to our felicity. Nayati raye
Bodily action is useful as a pressure on the materialised
mind, but the better way is to act from within outwards, not
from outwards within. To the man who lives the inner life,
mind-state is all-important, bodily action only a variable symbol
or a theatrical demonstration. Great spirits have yearned after
Sannyasa as a symbol of inner renunciation and freedom; but
the truth that has to be symbolised is selflessness in God, not
renunciation, which is only a means towards that selflessness.
When desire is driven from the heart, the only necessary
renunciation is already accomplished; all other self-mortification
is, then, a superfluous austerity which may be severely lofty or
even gracious, but can no longer be serviceable for the perfect
aim of human existence.
The main intellectual difficulties opposed to the practice of
renunciation disappear before this but there is also a more concrete obstacle. We have this high doctrine that the soul in itself
is free and God, but bound and divided in world-motion; in the
sense of division from God and its fellows it is bound and by its
realisation of oneness with God and all beings it recovers its freedom, — ekatwam anupashyatah. But in practice some obscure
obstacle interposes itself and baffles of their expected results
the intellectual recognition and the emotional surge towards
unity. Mankind has constantly been groping for this obscure and
elusive knot of our bondage; but though it plucks at this twist
and loosens that complexity, it reaches no better result than a
temporary easing of the strings of that disastrous net in which the
The Life Divine [Draft B]
world-Magician has caught our labouring minds. In the midst of
our unprofitable labour we hear the inspired voice and receive
the illuminating word of the Vedantic Seer, “Ma´ gridhah. Desire
founded on egoism is the knot of your bondage; cut through
that complexity, undo that twist and you are free.” All other
loosening of knots is a fumbling search or an incidental labour;
desire and egoism slain, every other knot is of itself dissolved and
collapses. We have seen that by our very nature as human beings,
the knot must be hidden somewhere in our minds, and, particularly, it should be sought in the emotional part of our minds. For
where the centre of our active being is, there must be the knot
of our bondage, and there also must we seek for the secret of its
unloosing. If we had been material beings or centred in matter,
the knot would have been in some material habit and the release
dependent on a material adjustment; for the individual, perhaps,
Hathayoga and the conquest of the body by the physically effective Will would have been the one effective instrument. If we
had been vital beings or centred in vitality, the knot would have
been some vital obstruction and the release dependent on a vital
adjustment; perhaps, then, Pranayama and the conquest by the
vitally effective Will of the dualities which affect the nervous life
and energy of man would rather have been the true instrument
of our freedom. But our centre is mind and especially that part
of mind which is sensational in its reaction to outward things &
emotional in its valuation of them & in its moral response. We
live in that subtle heart in us which taking up into itself the lower
bodily and nervous impacts turns them into objects and media
of dislike and desire, pleasure and pain and bringing down into
itself the higher formations of thought and reason makes them
subservient to the same imperative emotional & sensational
dualism. We get therefore this law of disciplinary practice: —
Although ego-sense is the cause of the soul’s bondage, yet
the knot of the bondage in man is in the subtle heart where his
active being is centred and it consists in the emotional egoism of
desire. To get rid of ego-sense, we must, practically, labour to get
rid of desire, for until that liberation is accomplished, the mere
intellectual rejection of ego-sense, from which we have to start,
Isha Upanishad: Part Two
cannot be perfectly operative upon the lower mentality and the
vital and bodily existence.
Desire, the cause of our pain, has itself its cause or rather
its secret essence in the ego-sense transferred from the discriminating mind to the responsive heart. Vedantic psychology sums
up the motion of the Jagati in our mentality, — the complex
thing we call mind, — in a quadruple knot; — the nodus of
sense-forming mind reactive to outward impacts, the nodus of
discriminating mind receptive and critical of these reactions,
the nodus of responsive & formative heart or temperamental
mind setting in motion waves of emotional or temperamental
consciousness which first forms the stuff of the others & shapes
itself out as their reaction and their criticism, the nodus of egosense which centralises & relates to one mental self-idea all these
functionings; — buddhi, manas, chitta, ahankara. Formed in the
discriminating mind, egoism enslaves its creator & descends
to dominate the heart. “I am I” cries the discriminating mind,
enslaved by egoism, “he is he; mine is mine & not his; his is
his & so long as I cannot have or take, I can never regard
it as mine.” Thus discriminative ego shuts up man in his one
bodily habitation and prevents him from enjoying his proper
estate, the rich universe, rajyam
samriddham, full of beautiful
and noble possessions. Egoistic reason turns man into a sort
of monomaniac emperor self-confined & limited who fancies
himself a prisoner in his single palace, although, really, & if he
chose, the wide earth is freely his and all that it contains. The
heart accepts from the discriminating mind this false limitation
& delusion, undergoes sense of want, sense of confinement, sense
of difference & is tortured by their evil emotional results. While
desire is our counsellor, pain and suffering must always be our
We must always remember that if ego were the truth of
our being, limitation would not be painful, grief would not be
the reaction of our activity. The heart, incapable of excessive
yearnings, would rest in its proper circle. But we are capable
of excessive yearnings because we ourselves exceed our bodies
& circumstances. We are driven by an infinite stress towards
The Life Divine [Draft B]
increase, because we are ourselves elastic and really infinite.
There is always something within us which is dissatisfied with
the Is & gropes for the May be, something which is soon tired of
present accomplishment & possession & reaches out for something larger, better or at the lowest new. It is the universe, it is
infinity that the hidden Angel within us seeks. The Self within us
knows its own infinity & sees itself as the lord of its [creation]
[......................................] the heart, more passive & therefore
more responsive, receives dimly & without understanding — for
it is not its function to understand, but to feel — the silent message. Hence it has this striving, this dissatisfaction, this torture
of pain, unease & grief. God puts the heart upon the rack of
desire so that it may not be satisfied with smallness. He forces
it to aspire towards the greatness & infinity of the Spirit, the
´ a.
´ “Nalpena sukham asti, bhumna sukham
mahat, brihat, bhum
asti,” cries the Upanishad. There is no abiding happiness in the
small; happiness comes by the vast & free.
From the strife of this secret truth & this open falsehood desire in the heart contracts its disquieting double nature of wants
terribly unlimited & capacities for enjoyment & satisfaction
terribly limited & soon exhausted. The Nature-force available
to the individual through his ego-centre is normally confined to
the small amount of energy necessary for the maintenance of
body, life & mind in their habitual & indispensable activities;
there is no real provision in this limited nature for the greater
things to which man in his expansion aspires. That he must seek
from the infinite; that he must acquire from God or the gods, by
effort, by sacrifice. The sound, sane, normal, animal man hardly
aspires, perhaps would not aspire at all, but for the stress of
hunger, the irritation of other men pressing upon his little share
of the world & above all the stimulus of that class of beings
just above him whom God has partially or entirely awakened to
the beyond. But when we strain beyond the normal circle of our
energies, — unless we have sought refuge in God first, — then,
after the first fervent joy of struggle and partial success, our
instruments begin to fail us, the pleasure we are seeking loses
itself or turns into pain, pain of effort, pain of longing, pain of
Isha Upanishad: Part Two
disappointment, pain of incapacity. We advance by suffering, &
water the tree of our growth with our blood & tears.
All this pain would be unnecessary, the journey as well as the
goal would be Ananda, not suffering but delight, if the ego-sense
had not taken possession of our heart & reason. We seek our
infinity not only through the finite, but by insisting on the conditions of the finite & exaggerating them. Physical, vital & mental
man, acting & striving under these conditions, must always be
limited in his realisation and in his best satisfactions never entirely or permanently satisfied. He reaches towards physical,
vital and emotional satisfactions which, in the quantity, range
or intensity he covets, are & must be forbidden or opposed by
his habitual capacities, by his imprisoning & determining environment and by his constant clash with the equally outreaching
egoistic desires of other men. He escapes perhaps into mind
and seeks an unlimited satisfaction in the enjoyments belonging
to that more elastic principle, in art, science or literature; but
there too, though freer & better satisfied, he is both fettered
by his nerves and body and hedged in by the limitations of the
mind itself. The mind in sensational & vital man, incapable of
an universal catholicity of possession and enjoyment, measures,
divides, erects standards & hedges, rooted customary habits of
capacity, fixed associations of enjoyment and fixed associations
of failure in enjoyment, till we have built up a whole system of
conventional values of pleasant and unpleasant, good and bad,
beautiful and ugly, attractive and repellent, and in this mighty
forest of conventions, this jungle of dualities move & live; as
the forest is unseen for its trees so the fictions of mind, — mind,
the purblind stumbler among details, — obscure from us the
truth and real bliss of existence. The mentalised body, too, has
its own habitual standards of contacts which it can bear and
contacts which it cannot or does not wish to bear; therefore we
are divided between bodily pleasure and pain and those neutral
sensations which conform decidedly to neither of these values.
The mentalised nervous energy has, no less, its standards of
contacts which it can assimilate and contacts which it wishes to
reject, and we have, therefore, to reckon among the links of our
The Life Divine [Draft B]
life-chain vital enjoyments & vital sufferings, these also divided
by their neutral borders. Even when busy with its own proper
experiences, the mind has its standard of contacts with which
it can harmonise itself and contacts with which it is at discord
or else remains unattracted, — grief, joy and indifference are the
resultant emotional responses. Based upon these standards each
individual or species has built up its own system of habitual
wants & cravings and its own arrangement of accumulated
conventions. So has grown the huge tree of desire and its associations, sanskaras as they are termed in our philosophies,
which has grown out of the seed of ego-sense in the heart and
conceals that seed in every part of its flowerings and branchings.
Nor is the uprooting of that upas tree a facile undertaking. For
desire does not perish easily by enjoyment; it seeks always to
renew enjoyment or go beyond; hardly it perishes by surfeit, for
it revives or it seeks other objects; nor is it, either, readily slain
by coercion, for it sulks concealed in some invisible den awaiting
for a treacherous or violent re-emergence and revenge. To finish
with desire altogether by attacking & destroying its seed of egosense in the heart, is our only escape from present pain and our
only safety from renewed suffering.
Man desires because he is infinite Self seated in the egoridden heart. The self is one in being and its nature is bliss;
therefore the heart confined by ego seeks to reach out to the unity
& to realise the bliss but it seeks, mistakenly, through physical
and emotional enjoyment in the jagat. Man desires illimitably
because he is universal and illimitable; he cannot satisfy his
desires illimitably because egoistic self-division persuades him to
limit himself to his individual mind, life and body. Man desires
with pain & weeping because by creating habitual wants, conventional dualistic standards of delight and false values of grief
and joy, pleasure and pain he has bound himself not to recognise
infinite Ananda in the world, not to perceive that to the secret
self, because it is unegoistic, all things are delight, even those
touches which to the mind and body present themselves falsely
& unnecessarily as grief and pain. While he persists in these
conditions, desire, failure, discontent & pain must be always his
Isha Upanishad: Part Two
portion. He must recognise the Truth, for the Truth only can set
him free.
Throughout the human ages we seek an escape or a remedy,
but all our solutions fail because either they seek escape from
the results of ego by affirming the ego or else deny or unduly
limit God’s purpose in the ego. “Accept your limitations, work
and enjoy as perfectly as you may within boundaries,” is the
creed of a practical Paganism. For a century or two it may serve
man’s need indifferently, but he is infinite and universal and after
a time Nature in him heaves restlessly and strains out towards
its element. She accepted the Greek ideal for a century, then
rose up and broke it to pieces. “Recognise that you are yourself,
others not yourself, and make a rule of life out of the moral
consequences of that distinction; desire only that to which you
have a right,” — this is the solution of ordinary ethics. But still
man remains universal; if egoistic vice is the poison of his life,
egoistic virtue is not its fulfilment; he breaks back towards sin
and unregulated desire or forwards towards something beyond
vice and virtue. “Desire what you please, enjoy what you can,
but without violating my laws and conventions,” is the dyke
raised by society; but man is a universal as well as a social
unit and the societies he creates are a Procrustean bed which
he moulds and remoulds without ever finding his measure. He
supports himself on social conventions, laws & equities, but
cannot limit himself by his supports. “Desire is sinful; observe
duty and the Shastra, discourage & punish enjoyment,” is the
Puritan’s law of self-repression; but duty is only one instinct of
our nature and duty satisfied cannot eradicate the need of bliss.
Asceticism digs deeper into the truth of things, “Compromise
will not do” it cries; “flee utterly from the objects of desire,
escape from the field of ego, shun the world.” It is an escape,
not a solution; God in man may admit escape for the few, but He
denies it to the many, for He will not allow His purpose in life
and world to be frustrated. Religion digs still deeper: “Replace
many desires by one, drive out the desires of this miserable earth
by the desire of God and of a future world not besieged by these
unsatisfied yearnings.” But to postpone the problem to another
The Life Divine [Draft B]
life is not to solve it; and to desire God apart from life and not
in life is to divide the unity of His being. He will indulge a few in
that evasion, but not the mass of mankind; therefore the many
have to return with hearts still hungry from the doors of the
temple; therefore the successive moulds of religion fail, lose their
virtue and are cast away and broken. For Truth is imperative
and demands inexorably its satisfaction. And the truth is always
this that man is universal being seeking an universal bliss and
self-realisation and cannot repose permanently on the wayside,
in hedged gardens, or in any imperfect prison whatsoever or
bounded resting place.
Universal Ananda & possession is our secret nature, to move
towards it till it is reached, God’s inexorable impulse in His
creation. All solutions that deny or conflict with our nature, can
only be palliatives, evasions or individual remedies.
It remains, therefore, to accept the two factors of the problem in their entirety and work out a solution on the basis of a
reconciliation. This is the aim of the Seer. By the enjoyment of
the whole of universal being in God, the legitimacy of the secret
demand in us is recognised, by the renunciation of the attempt
to enjoy through egoistic desire and in physical possession, the
stumbling-block in the way of fulfilment is distinguished and
removed. Mind and heart desire the universe; Self alone can
possess it and already possesses it. Therefore the whole secret
is to shift our centre from mind and heart to the all-blissful
Self, from Jagat to Ish, from our temporary place in Nature
besieged by the movement, to our eternal seat in the Godhead
possessing, overtopping and controlling the movement. We can
take the universe and all it contains into our self and possess it,
— nay, we need not take, for it is already there; we have only
to reveal it to ourselves; but we cannot take it into our hands
or permanently keep any slightest part of it in our personal
possession. It is too vast for our grasp and too slippery. We
can possess the joy of the whole world physically, mentally &
emotionally only by possessing it in the Spirit and through the
Spirit; the desire to possess its form instead of its joy, or to
claim it for the heart, mind & body in us and not for God
Isha Upanishad: Part Two
in heart, mind and body, indriyartham and not atmartham, is
the capital error of our egoism. The remedy therefore is to get
rid of this desire of false possession and ascend into the truth
of real possession. Were we to put this in modern language we
should say: Man is evolutionary, not evolved; his present state of
mentality in heart guided by reason is a transition, not his final
nature; in mentality he is tied to desire, in body to limitation
and in both to suffering, but when he evolves from the mental
into the spiritual being, he will be free from grief because, living
in infinite Spirit, he will have done with desire and limitation. In
the true Vedantic view of things we must express it otherwise.
Man is Anandamaya Purusha not yet or always manifested,
but in course of manifestation. At present he is manomaya, tied
to mind and living by desire; he is besieged therefore by pain and
limitation, from which, so long as he remains on the mental level,
he can only escape entirely by Sannyasa. But if he has the will,
he can even in this life and body manifest his true anandamaya
self and become in Nature all-possessing & in life all-blissful.
Since then desire is the knot of our bondage and the seat
of our sorrow, the seat must be abolished, the knot cut through
or loosened. Chidyate hridaya-granthih, says the Upanishad,
speaking of the state of liberation, “the knot of the heart is
cut asunder.” For the heartstrings are the cords that bind us
through emotions of love and hate, attraction and repulsion, to
the desire-created falsehoods of the world and hold back the soul
from rising to its throne in the Vastness, the natural Righteousness of things, the Love, the Bliss. Desire binds to sorrow because
it is the sentinel of egoism, the badge of the soul’s subjection to
its self-created environment and the veil of our absorption in the
limited and fleeting. Egoism is the cause of sorrow, but desire
is its seat. “I am I, thou art thou, mine is mine, thine is thine”;
this false conception of things is the seed of all evil; but its hold
would be transitory, if there were not this compelling emotion
of desire which adds, “Thou art not I, therefore thee I must
control or possess; mine is mine, therefore mine I must cling to
and keep; thine is not mine, therefore thine too I must acquire or
seize.” If this reaching out to our not-selves is inevitable because
The Life Divine [Draft B]
our nature is a seeming particularity reaching out to its own real
universality, if desire is the sign of the soul emerging out of matter
and articulating, with whatever falsehood and stammering, its
secret sense that it is the Lord of the universe, yet must it deny &
transform itself, if it is to effect its grandiose object. The mighty
Asura, Hiranyakashipu or Ravana, Attila, Alexander, Napoleon
or Jenghiz, reaching out to possess the whole world physically
as the not-self, is the Godhead in man aiming at self-realisation,
but a godhead blind and misdirected. The Seer seeks instead to
possess in the Spirit and through the Spirit; afterwards what shall
be physically possessed or not possessed, is the Lord’s business.
The first step therefore must always be to get rid definitely of this
craving for objects as the not-self in the possession of not-selves.
Ma´ gridhah kasyaswid dhanam.
Egoism, seated in the sense of personal difference, is the first
element of the heart’s error that has to be eliminated. Kasyaswid
in the Seer’s phrase is absolute and all-embracing like yat kincha
and tena; there can be no limitation, no casuistry, no question
of legal right or social justice, no opposition of legitimate claims
and illegitimate covetings. Nor does dhanam in the Vedic sense
include only physical objects, but all possessions, courage, joy,
health, fame, position, capacity, genius as well as land, gold,
cattle and houses. If we wish to understand the spirit of the rule,
we may recall the example of the great Sannyasin who ran after
the frightened thief with the vessels dropped in his flight, crying,
“Lord, pardon me & take them; I knew not Thou hadst need of
them.” It is not, indeed, the form of this action that has to be
observed and imitated, — the form is a mere symbol, — but the
spirit it symbolises; for it breathes of the sense that there is one
Lord only in all these habitations and nothing belongs to this
body or to that mind or to the mental ego in which their motions
are summed and coordinated; but all only to the Lord, one in
all bodies. Isha´ vasyam
idam sarvam. It is immaterial whether a
particular object belongs physically to myself or another, is kept
with me or stolen from me, surrendered by me or recovered
by me; that shall be according to the Lord’s play and pleasure.
Whether He plays in me outwardly the part of a beggar or the
Isha Upanishad: Part Two
part of a king, of the philanthropist or the conqueror, is not the
essential; the essential is that I should know Him in myself and
others and live seated in His being and not in my mental ego.
Then instead of coveting, enjoying with egoism & sorrowing
over loss and disappointment, I shall desire nothing and possess
everything in myself, in God and in others, freely, perfectly and
Subjection, seated in the sense of non-possession, is the
second element that has to be eliminated. The Lord, the Ish,
does not desire, He possesses; desiring objects, we are anish,
not lord, pursued by the false dream of non-possession; we see
things withheld, things to be acquired, anavaptam
Regarding the object as not-myself, we struggle to possess it,
against men, against circumstances, against forces of Nature in
the midst of which our body is a straw in a whirlwind, our life an
insect fluttering candlewards, our mind a bubble in an eddy. All
the while, we are in our souls the Lord and possess everything;
all this is our estate. Therefore we have to correct our false
idea of not having and, shifting our centre from the anish to
the Ish, replace temporary acquisition by eternal possession. Ma´
gridhah dhanam. Liberated in Ananda, I cannot fail to possess all
things in myself inalienably and eternally, without being bound
to possession or loss as are those who seek & acquire only with
personal possession & through the physical body.
The concentration of our vision on the form of things & in
the outward motion of desire is the third element of error that
has to be eliminated. We desire and suffer because we mistake
form and name for essential existence; we fix on the perishable
parts of things, a rose, a piece of gold, an acre of land, a horse,
´ jagat,
a picture, fame, lordship, reputation. All this is jagatyam
myself an object in Nature reaching out to objects in Nature.
But the principle of form and name in Nature is motion, separation, flux; therefore my desire & enjoyment in Nature must
necessarily be limited, mutable & transient. It is only by shifting
the motion of desire to whatever is eternal in the form and name
that I can escape from this limitation and this mutability. But the
eternal in the form & name of all objects is the eternal in myself
The Life Divine [Draft B]
& need not be desired outside myself, or in each thing separately,
since it has only to be found in myself to be possessed in all
beings & objects. Once more, the universal spiritual possession
proves to be all and to include or render immaterial the particular physical possession. Ma´ gridhah kasyaswid dhanam. The
treasure you have to seek is in yourself; its possession includes
all other possessions. Not only the kingdom of heaven, but all
the riches of the earth are within you.
At the same time we must not from this great & vital truth
stride forward by a false rigidity of logic into the error of asceticism. Because universal spiritual possession renders immaterial
and dispensable the material possession, we must not presume
that material possession is worthless & evil. On the contrary
by rendering it dispensable and immaterial, it renders it also
good and worth having. For so long as the material possession
is to our desires & knowledge indispensable for enjoyment, it
becomes a bondage & renders life to us a curse & action in the
world an evil; but once spiritual possession becomes the root of
the matter to us, we become free in the material enjoyment of
the object. It no longer binds us, since we no longer either strain
after it or suffer by its absence or loss. By that abandoned we
enjoy. Even our pursuit of objects becomes a play, the racing or
wrestling of boys in a meadow in which there is no evil thought,
no harm intended, no possibility of sorrow experienced. Material possession & enjoyment also is intended by God in the
human being; for material enjoyment & possession He created
this world and made matter its formal basis; but eventually He
intends the enjoyment of the object as a symbol of the spirit
in the spirit, freely. God in us is the poet, is the musician who
throws out some few forms of the infinite world within him into
symbols of word or sound, so that the material enjoyment of
the sound ceases to be material & becomes a form of spiritual
enjoyment and an extension of spirit into matter. I am free at any
moment to begin it, at any moment to suspend it; & even when
I throw away the temporary outward form of the enjoyment, I
keep always the inward eternal form of it in my spirit. So a man
who has once seen the Matterhorn rising into the Swiss heavens,
Isha Upanishad: Part Two
keeps always that for which he was sent by the spirit within him
to the toils & perils of Alpine climbing; he keeps in his soul the
image of the white and naked peak, hard, firm and detached, a
supreme image of matter which seeks to persist by solidity, yet
is transient in the end like the rose and the insect, which rises
towards but never attains that vaulted azure form above of the
unsubstantial, unseen but eternal ether in which & by which it
lives. He has done that for which the world of form was created.
He has seen & enjoyed God in the symbol of the material object.
He has embraced & possessed in his soul through the material
organ one becoming of the only & eternal Being.
The Life Divine [Draft B]
Chapter IV
The next stride of the Upanishad brings us to one of the greatest
and most resounding controversies in Indian metaphysics, the
quarrel between pragmatism & quietism, action and inaction,
as the goal of man’s existence or the condition of his highest self.
Here, as always, the Seer solves the problem by a reconciliation
of the two opposites. The substance of his teaching may be
summed up in three mutually complementary & indispensable
formulae, the one fulfilling utterly the pragmatic instinct in man,
the other fulfilling utterly his quietistic instinct, & the third
reconciling these ancient enemies.
In enjoyment continuance of action, in renunciation continuation of action; for continuance of action is the continuance of
God’s will in the universe.
The secret Spirit in man is always infinitely calm and free
from the touches of its action; the sphere of disturbance is always on the surface only of the ocean of being in the waking
consciousness. We should attain in waking mind, too, to that
stillness; for without it there can be no freedom in our outward
living. We should be perfectly & consciously still in the soul
even though a whirlwind of action outwardly.
Since we are in the spirit inalienably free & untouched by
action, but in the mind seemingly bound and subject to its stains,
our true and only way is not to renounce action but to vindicate
that secret spiritual freedom hidden within us as a possession for
our outward and active mental consciousness. So shall a man be
free, calm & joyous and yet through action accomplish God’s
purpose in him in the motional universe.
The strife between quietism and pragmatism in philosophy
and religion is the intellectual symbol of an unaccomplished harmony in man. The universe and all things in it are the manifest
Brahman and in the manifest Brahman there are always two eternal aspects, the aspect of incessant and all-pervading action and
energy and the aspect of sempiternal and inalienable stillness and
peace. The world of matter in which the mental being called man
finds himself dwelling is a sensible manifestation of the principle
Isha Upanishad: Part Two
of energy supported by the secret and non-manifest presence of
the principle of rest and stability. This world is a manifestation
of Force which is never at rest and even the apparent stabilities
of Nature prove when analysed to be whorls of motion. All here
´ jagat, motion in her that moves. Yet invisibly filling
is jagatyam
all her motion, supporting her activities and inspiring them,
imposing an essential stability on the apparent flux and reflux
of her infinite movement we perceive, not discoverable by the
analysing reason, but real enough to the synthetic vision and the
perceiving mind, the Sthanu, the eternal, imminuable immutable
on which & from which all this motion works and in which all
its actions result. Because this Eternal & Immutable is there, the
parts & constituents of Nature vary, but its sum is unalterable;
its appearances are a whirl of mutable forms, its essence is stable
and immutable. Nature herself, manifest to the senses & the
material reason only as motion and knowable only in the terms
of motion, is equally manifest to the poised & considering soul,
dh´ıra, samahita,
as an infinite power of peace & stillness. On
a basis of eternal stability the world exists, to the expression of
the stable Eternal it feels itself to be proceeding. Imperfection
is its apparent starting point & medium, and the essential term
of imperfection is mobility; perfection is its aspiration & goal
and the essential term of perfection is acquired status. Through
imperfection therefore Nature moves, in perfection it rests. But
the perfections which are attainable in the movements of Nature are only perfections of the part and therefore their stability
is temporary, illusory and precedent to a fresh motion. Only
in an infinite perfection can there be an eternal stability. This
perfection is a concealed completeness in us which we have to
manifest; we are already an infinite perfection in our being, we
have to manifest that hidden thing in our becoming. It is towards
this infinite perfection that all things in Nature are, consciously
or unconsciously, by her inborn tendency and movement irresistibly impelled. The whole problem of existence therefore
resolves itself into some harmony or at least some settlement
between these two terms. Whatever ignores either term, be it
victorious Science or be it supreme Buddhistic Nihilism, has
The Life Divine [Draft B]
not understood the terms of the problem and cannot find its
Man dwelling in Nature is compelled towards action and
demands rest, lives in imperfection and progresses towards his
ungrasped perfection; for action & motion are convertible terms.
Action is the motion of man, motion is the action of Nature. All
mobility, all change, all play of cause & effect, whether in the
mind or the body, whether in animate or inanimate Nature, is
therefore karma, action or work, — work is the essential characteristic of Jagati, universal Nature, infinite Force in its universal
play. But where then in Nature shall man find rest? Lassitude is
not the rest he seeks, sleep is not the rest he seeks; all lassitude, all
inertia is still movement but movement of disintegration; sleep is
a mass of dreams, sometimes half lit by fugitive and incoherent
perceptions, sometimes shut up in a dark shell of bodily unconsciousness. Neither in his bodily nor in his subjective being
is a man ever at rest while he lives in this body; what he calls
rest is only a change of occupation or a shifting of the action
from the waking to the subliminal sleep-consciousness which is
always at work behind the waking self. Neither is death the rest
he seeks; for death, like sleep, is only a shifting of the habitation,
a transference of activity to another field. It is no more rest than
the passing of a labourer reaping in a field of corn to work in a
field of barley. His temporary & partial realisations of that he
seeks are also not man’s rest, for from these halting places he
moves forwards towards a new activity and a continued journey.
Like everything else in Nature man’s motion, known to him or
unknown, moves towards rest in a perfection which shall be
eternal and really stable, not partial and apparently stable. To
seek this higher perfection he is eternally moved and if he ever
tries at all to rest in the material and temporary, he is soon driven
forward again by the inexorable law of his nature to the old
imperative endeavour. The frequent attempt of man to escape
from his own soul by plunging his head into the running waters
of Matter, is one of the recurrent jests, one of the constantly
laughable mysteries of the universe. He cannot keep his head
down in that alien medium; after some moments he must come
Isha Upanishad: Part Two
up gasping for the necessary breath of his natural existence.
Since we cannot find a real & ultimate peace in material
world, that great flux & whirl of movement, we are driven to
look within for a principle of eternal stability. To look within
is to look behind the veil of our material life. The very movement supposes that material existence is not everything, that our
waking consciousness is not the whole field of our consciousness, but only one outward movement of our being & there is
something more in us that is curtained and can be unveiled. This
attempt necessitates in practice our acceptance of all subjective
experiences as realities, not hallucinations, — as much realities
as our experience, which is after all itself subjective, of life &
death, of hunger & thirst, of wind & sun & rain. All experience,
called by us subjective or called by us objective, corresponds in
this view to some reality whether of this world or of another or
of something beyond world, to some fact which it represents or
misrepresents, and the truth of which has, in either case, to be
discovered. Now in this inward looking, as we proceed from experience to yet deeper experience, we do come across a principle
of eternal stability, a principle of eternal peace within ourselves
which we perceive also to be omnipresent and pervasive of all
time & space & to exceed & go beyond all time & all space, a
principle we can not only perceive, feel & possess but in which
we can live. Hallucination or no hallucination, this is a thing
which can be seen, can be grasped, can be sensed by the mind,
can be entered into, can be lived. Fact of material existence or
no, it is an indubitable fact of spiritual experience and seems for
a time to be the only wholly blissful fact, the one thing of which
we can say Anandam Brahma, Delight is the eternal Reality,
Bliss is Brahman. It is as described in the Upanishad, shukram
avranam asnaviram
shuddham apapaviddham,
luminous, bodiless, invulnerable, without sinews of force & action,
pure, unpenetrated by evil, — whether evil of sin or evil of suffering. The soul in this state has for the world, at first & inalienably,
either a peaceful or a joyous indifference, — not a repugnance,
but an equal-souled acceptance or an equal-souled rejection of
all things in the world which it regards not as binding fact but as
The Life Divine [Draft B]
vision of form and name in itself. What has happened when the
soul enters into this stable peace & quiet bliss? It has risen out
of action into that principle of Brahman manifest in us which
is essentially the principle of transcendent self-stability, Sthanu,
anejad, fixed and unmoving, in which & by which this world of
apparent motion exists. Passing into that inexpressible peace &
stillness, we are liberated from the world; we have entered out
of the whirling universe of Nature into Brahman’s eternal calm.
The whole of our later Hindu philosophy is full of this
mighty realisation of the still, self-luminous & inactive Brahman.
In those preBuddhistic ascetics, naked of the world and utterly
calm, whom the unresting Macedonian found in the Asiatic ultima Thule of his insatiable march, in the all-conquering
soul of Buddha, in the victorious intellect of Shankara, in the
aspiration and self-fulfilment of a million saints and hermits
before and afterwards our race has aspired with an ultimate and
limitless sacrifice, with a sovran self-giving, to the boundless
Master of peace. Even the latest of the mighty Ones, the great
Vivekananda, who was in outward seeming a storm of speech
and thought & force and action, was yet reaching always to the
rare, remote & icy-pure linga of Amarnath, the still & silent
Mahadeva, as his inmost self & goal; in him too the millennial
endeavour, the irresistible yearning endured. But is then this
sacrifice really the ultimate sacrifice, this yearning the supreme
human tendency, this goal the final & unsurpassable restingplace? If so, the gospel of the Isha Upanishad is either a vain
message or a halting place for inferior souls. But the Seer will
not have it so. Thou shalt act, he says; for thus has God made
thee & not otherwise; other is the fruit of Vidya alone & not
the supreme gain, the param sreyah. Nor is he in this insistence
departing from the highest teaching of Vedanta. For this sacrifice
is not really the ultimate sacrifice; the ultimate sacrifice is the
renunciation even of mumukshutva, the giving up to God even
of the desire for stillness & peace and of the attachment to
inaction and the acceptance in its place, no longer with desire,
attachment and passion, but with a free soul, of the Lila as
well as the Silence, the great eternal play of the Ishwara no
Isha Upanishad: Part Two
less than his vast eternal peace, the complex and progressively
self-fulfilling movement of the Jagati no less than the single &
ever-fulfilled immutability of the Ish, the joy of the ejad as well
as the calm of the anejad Brahman. That, say the sages, is the
final perception of the Vedantin and the supreme consummation
of his knowledge when he discovers that there is none bound,
none freed, none desiring freedom, but only Brahman variously
manifesting, only God in the infinite rest & play of His own
Being & becomings, — God & Brahman whom none can bind
& who, therefore, even when figured to Himself as man in
this apparent cage of a mind and body is still in Himself free
— infinitely and for ever. The yearning towards stillness and
peace is not then man’s supreme tendency; not peace is his goal
but divine Ananda of which peace is only the flooring and the
threshold. If our ordinary world-existence is that of the Kshara
Brahman, which seems to move & change, to be born & grow
and perish, & our ordinary soul-state that of the Kshara Purusha
who seems to lose himself in the world and to move and change
with it, to be born and grow and pass with the mind and body,
if the higher existence beyond the mutability of the world is that
of the Akshara Brahman, calm, still, unmoving, indifferent, at
peace and the soul-state through which we move subjectively
to freedom is that of the Akshara Purusha who sits above all
this flux & reflux of world-energy at its work, careless of it
´ ınavad as´
´ ınah, yet is not that the last
& untouched by it, udas´
goal nor the unsurpassable resting-place. Beyond & containing
the Kshara and the Akshara Brahman we perceive the supreme
existence of the Param Brahma which, transcendent, realises in
Itself the harmony of [the] stillness & the movement; beyond and
containing the Kshara & the Akshara Purusha we arrive at &
inhabit the supreme soul-state of the Purushottama, the Para Purusha, Ishwara & Bhagavan, who, transcendent, is the possessor,
user and sovran reality of the movement and the eternal self of
the stillness. In Him we find our rest and in Him simultaneously
we find our active self-fulfilment; for He alone is our complete
and utter being. Buddha and Shankara and our immense ascetic
impulse of three thousand years are not the last word of our race
The Life Divine [Draft B]
nor of humanity; they are the expression of a salutary and violent
necessity seizing on man & driving him to abandon utterly the
world in its false appearances, by renunciation of all that here
we perceive only as motion of Nature, sarvam idam yat kincha
´ jagat, they are a divine inspiration and a compelling
impulse which will have us by any means and at any cost open
our eyes to the truth that not in besotted attachment to the name
and form of things, not in the blind, unillumined or falselyillumined movements of the Jagati, not in that ignorant state of
the soul in which it seems to the mind to be anish & not Ish and
acts as anish, not Ish, subject and not Lord of the Jagati, is the
ultimate fulfilment God intends for us, but there is a stillness beyond the movement which we have to reach, a self-luminousness
of the soul in its true peace, freedom & wideness to which we
´ But when we have obeyed
have to aspire. Anyad ahur
the impulse, it should, normally, lead us beyond itself; for when
we have conquered & transcended the movement, we have yet
to surpass and transcend the stillness. Beyond the Kshara &
Akshara we rise into the comprehensive infinity of the uttama;
lifted above Buddha & Shankara stand Janaka & Krishna, the
supreme Yogin & the entire Avatar; they in full action are in
entire possession of peace and, conquerors of desire & ego or
eternally superior to them, keep their hold on the real and divine
bliss of God’s triple self-manifestation; they know and exercise
the simultaneous & harmonious enjoyment of His transcendent
being, His universal Self and His individual play of becoming.
This then is the fundamental position assumed by the Seer,
not denying the realisations of the quietistic sages but exceeding
the goal of quietism, not preaching attachment to the world, but
fulfilling desirelessly & happily, as eternal inhabitant & possessor, God in the world, it asks us to live in God’s peace while em´
bracing God’s action. Kurvanneveha karmani;
thou shalt verily
do actions in the world and not abstain from them; thou shalt not
renounce thy human activity among these many kinds of races
of thy fellow beings, for God’s will in thee is towards action,
kurvanneva, not inaction. Evam twayi nanyath
´ doing all human actions one should
jij´ıvishet shatam samah,
Isha Upanishad: Part Two
accept the full term of human life, not seek to flee untimely
from the sambhuti, the birth & becoming in this world or in the
human body, not, like the Nihilist, mistake freedom for a silent
nothingness, not blindly & impatiently cut short by physical
or spiritual means one’s full term of life or full measure of
human activity. For those who do these things are, inasmuch
as they maim the fullness of God’s intended self-fulfilment in
´ self-slaying births, — not less, but in a
man, atmahano
way even more so, bhuya
iva, than the more numerous herd
of beings who by an ignorant attachment to bodily life and
outward objects maim that self-fulfilment on its other necessary
side. To renounce the condition of self-fulfilment is no less a
blind darkness, andham tamas, than to be bewildered by the
condition and by attaching oneself to the path, sacrifice the
goal. All exclusive knowledge is a form & manner of ignorance;
all narrow seeking is a mutilation of our secret and ultimate
vastness and infinity.
The emphasis with which the Seer enounces the necessity of
life and action, kurvanneva, nanyatheto’sti,
is demanded from
him by the truth of things as a necessary counterpoise to the emphasis with which he has declared the necessity of renunciation
and the abandonment of desire in the immediately precedent
phrases. For the first natural result of renunciation and the
abandonment of desire is a tendency to pure peace and stillness,
a disinclination to action as the source of all grief & disturbance
and an attachment to inaction as the condition of peace, the
sango akarmani of the Gita. Desire, in the ordinary machinery
of our nature, is the motive-spring to action; by the touch on
this spring the whole machine is set and kept working. Nor does
God slacken or destroy that human spring till the machine has
written out for Him in dual letters of pleasure & pain, joy &
grief, sin & virtue, success and failure, upward evolution and
backward sliding, the harmony of His inferior rhythms and His
lila as the Ego in the kingdoms of Ignorance. But if the spring
is destroyed or if the divine finger no longer falls upon it, then
the machine no longer works. Egoistic action, the only activity
to which mortal mind is habituated or which it understands, is
The Life Divine [Draft B]
impossible without desire or at least without its essential feature,
liking and disliking, emotional, sensational and intellectual preference and rejection. Hence, the first result of unsparing inner
renunciation, is not only peace & calm, but inaction. If, departing from that calm of inaction, we seek again to act, the force
of habit in past Nature associates with that rhythm of action
its old triple gamut, ego, desire and suffering. It is the old keys
that again are struck, the old painful music that again quivers
through our being. This force of habit in past Nature mistaken
for ineluctable law of eternal Nature, this obstinately persistent
experience mistaken for ultimate and imperative experience is
the root and basis of the quietistic gospel which declares action
incompatible with peace & joy in Brahman, the false music of an
original Illusion, the morbid throb of a great cosmic disease or,
in its law, the ordering link of an incoherent series of sensations
and to an unreal soul in its whirl of births a rigorous double
chain. It is these phantasms that the Seer of the Isha Upanishad has to conjure, — phantasms of an overhasty metaphysical
generalisation, imperfect conclusions of the soul escaping from
its fever & mistaking the inactive repose of convalescence for
its ultimate state of health. Not inaction & inert repose, but a
healthful activity is our final state & release. We escape from this
fever and struggle in which we live not by the drastic remedy of
extinction but by emergence into right form of action and our
true life in God. The Seer justifies God in the world to man by
declaring His whole purpose in it, His complete action behind
& beyond material appearances and our true infinite & cosmic
being. The whole error arises from mistaking the root of our
suffering and bondage; the doctors of metaphysics have deluded
themselves and us with a false diagnosis. This error the Seer sets
right in one of [his] brief, mighty and ample phrases, Na karma
lipyate nare, Action cleaveth not to a man.
Action is not the cause of our bondage; attachment is the
cause of our bondage. Inaction binds as much as action, if it is
stained with attachment; action binds no more than inaction, if
we are free from attachment to our works.
The constant association of ego & desire with action is due
Isha Upanishad: Part Two
to the relapse of the mind back into its egoistic workings, sahankara, sakama. It is this twin relapse which the seeker after perfection has entirely to overcome. We have not either to descend
back from non-ego into ego or to take refuge in world-oblivion,
but to ascend into God’s infinity whose action is eternally unegoistic, cosmic & purely self-fulfilling, nirahankara and nishkama.
There we shall find & repeat in our own lives at once the utter
reality of His self-collected calm and the perfection of His divine
force at work, shama & tapas united in an action which is the
fulfilment of a mighty Silence expressing itself in waves of power
& bliss. That harmony & oneness of divine calm & divine work
is man’s ultimate experience & the true nature of God active in
the world.
This high teaching of the Seer, na karma lipyate nare, seems
to contradict violently the great current doctrine of the bondage
of Karma which Buddha found as an important but subordinate
tenet of our early Vedantic philosophy and brought forward
from the second to the first plane of our current metaphysical
ideas, impressing it in the process so forcibly on the general
Indian mind that it has left a dominant and indelible mark on all
our subsequent thinking. In order, therefore, to recover the early
thought of Vedanta, it is necessary to understand precisely the
intellectual basis of the great Buddhistic doctrine and the point
at which it separated from the lesser idea of Karma we find indicated in the Brahmanas and Upanishads. In the world as we see
it, there are two fundamental aspects or faces in which existence
presents itself to our ultimate mental perceptions, first, selfconscious, self-governing existence, secondly, mechanical Force.
According to our view of the mutual relation of these two grand
entities will be the nature of our philosophy and our outlook
on life. If we hold the self-conscious, self-governing existence to
be subordinate to mechanical Force, contained in it and one of
its appearances and results, then we are naturally & inevitably
driven towards the conception of a tyrannous self-existent Necessity as the true nature & governing force of existence; the
self-conscious, self-governing entity dwindles into a side play
of that Necessity, governed by it & not really self-governing;
The Life Divine [Draft B]
conscious only of its movement by that movement itself and not
inherently, it yet mistakenly erects one nodus or one stream of
mechanical Nature into the false idea of a self. This is the attitude
towards life and existence of Buddhism, of materialistic Rationalism and, with one all-important modification, of Mayavada.
On the other hand, if we hold the mechanical Force to be subordinate to the self-conscious, self-governing existence, contained
in it and one of its appearances and conscious creations, then we
are naturally & inevitably guided towards the conception of an
all-constituting Self-Conscious Existence & Power, — Brahman,
Ish, popularly conceived as Bhagavan, as God, which is the true
being & governing force of existence, — then the apparent mechanical Force reveals itself as no blind or mechanical movement
of dead life, that insoluble riddle, that ultra-Eleusinian mystery
of modern Rationalism, but the conscious Will of the Sole Existence, its Tapas, its Atmashakti or Chit-Shakti which formulates
itself freely into laws and processes — the daivya´ adabdha´ vrata´
of the Rigveda — for the ordering of the universe. This is the
attitude towards life & existence of the Veda & Upanishads. All
other philosophies are halting-places or compromises between
these two master-conceptions of existence. The wide divergence
between the Vedic & the Buddhistic conceptions of Karma arises
as the inevitable result of this direct opposition between their
fundamental conceptions of existence itself. Both admit that all
active existence is of the nature of energy or work. Vedanta uses
the terms Shakti, Force, Power, or Prakriti, Processive Working, for the energy, Karma, Apas, work, or the plural Karmani,
works, for the activities & effects of the energy; Buddha ignores
Shakti & Prakriti, because he denies the existence of God and
soul or of any essential unity, but he sums up the work done
in the general singular word Karma and elevates this ever indeterminate, ever increasing sum of work, into a determining
conception which governs & constitutes our phenomenal existence. He is bound to this position by his idea of the world as
void of unity & existence as consisting of a successive continuity
of habitual subjective sensations, — sanskaras, — not an inherent continuity of self-existent Being, — whether that being be
Isha Upanishad: Part Two
a self-conscious existence or unconscious Force. For Buddha
therefore all phenomenal existence is determined by Karma,
the sum of previous works; for the Vedanta all phenomenal
existence is determined by the working of Shakti or Prakriti,
Force of Nature, under the will & choice of Soul, Self or Spirit.
This Soul or Spirit, variously termed Deva, self-luminous conscious Being behind the Force of Nature, or Purusha, informing
Male inhabitant and possessor of this female executive Energy,
or Ishwara, omnipresent Lord of this Will Power, this Shakti
formulated in Force of Nature, is the beginning & end, the
continent & inhabitant, the source & material of all objects
& existences; for this Shakti, Prakriti or Nature produces all its
works, objects & happenings only in the Ishwara’s self-extended
conscious existence. So, the Swetaswatara Upanishad defines
´ am,
Prakriti as Devatmashaktim
swagunair nigudh
of the Divinity concealed by its own modes of working. The Self
in Vedanta is not only Swayambhu, self-existent; it is Swarat
and Samrat, self-governing and world-governing. The Ishwara
is master and user of his works, not Himself their slave, creature or instrument. Therefore, while Vedanta accepts the law
of works as a subordinate and external instrument of rebirth
and prolonged phenomenal existence, a bond unreal in itself
& even in its action many-sided, elastic and flexible, Buddhism
imposes it as the one cause of rebirth & a mechanical and in its
action an ineluctable Necessity & rigid chain; while Vedanta becomes by its fundamental conception the gospel of a recovery by
self-realisation in outward consciousness of an always existing
freedom & mastery in a world which is secretly anandamaya,
all-blissful, Buddhism becomes by its fundamental conception a
gospel of escape by self-extinction from a sorrowful, intolerable
& otherwise ineffugabl