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object:Isha Upanishad
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description:The Isha Upanishad (Devanagari: IAST opaniad) is one of the shortest Upanishads, embedded as the final chapter (adhyya) of the Shukla Yajurveda. It is a Mukhya (primary, principal) Upanishad, and is known in two recensions, called Kanva (VSK) and Madhyandina (VSM). The Upanishad is a brief poem, consisting of 17 or 18 verses, depending on the recension. - Wikipedia

CONTENTS
Part One
Translation and Commentary Published by Sri Aurobindo
1.01 - Isha Upanishad

Part Two
Incomplete Commentaries from Manuscripts
2.01 - Isha Upanishad: All that is world in the Universe
2.02 - The Ishavasyopanishad with a commentary in English
2.03 - The Karmayogin: A Commentary on the Isha Upanishad
2.04 - Ish and Jagat
2.05 - The Secret of the Isha
2.06 - Chapters for a Work on the Isha Upanishad
2.07 - The Upanishad in Aphorism
2.08 - The Life Divine [Draft A]
2.09 - The Life Divine [Draft B]
2.10 - The Life Divine [Draft C]


questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com

--- OBJECT INSTANCES [0]


1.01_-_Isha_Upanishad
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.02.9_-_Conclusion_and_Summary
1.02_-_Isha_Analysis
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.07_-_The_Upanishad_in_Aphorism

--- PRIMARY CLASS


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chapter
cwsa
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--- SEE ALSO


--- SIMILAR TITLES [0]


1.01 - Isha Upanishad
2.01 - Isha Upanishad All that is world in the Universe
2.03 - Karmayogin A Commentary on the Isha Upanishad
Isha Upanishad
Isha Upanishads
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [76 / 1000 - 3 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   76 Sri Aurobindo

NEW FULL DB (2.4M)

   2 Isha Upanishad

1:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad Book III,
2:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad Book III,
3:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
4:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
5:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
6:The greatest have their limitations. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
7:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
8:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
9:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
10:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
11:Time is a convention of movement, not a condition of existence. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
12:Vision is not sufficient; one must become what inwardly one sees. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
13:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
14:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
15:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
16:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
17:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
18:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
19:Existence is a fundamental unity under a superficial diversity. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
20:The realisation of the Self as Sachchidananda is the aim of human existence. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
21:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
22:A progressively perfect realisation in the body is the aim of human evolution. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
23:Every individual man must be in little what the Cosmos is in large. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
24:The mind can hardly conceive unity except as an abstraction, a sum or a void. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
25:Man moves towards something which fulfils the universe by transcending it. ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
26:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
27:The beginning of wisdom, perfection and beatitude is the vision of the One. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
28:The Will is mightier than any law, fate or force. ~ Sri Aurobindo, Isha Upanishad The Ishavasyopanishad with a Commentary in English,
29:The soul does not move, but motion of Nature takes place in its perfect stillness. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
30:Renunciation is to go to the extreme, but also enjoyment is to be equally integral. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
31:The true knowledge is truth of existence, satyam, not mere truth of form or appearance. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
32:Bondage and freedom are states of the outer mind, not of the inner spirit. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
33:Chit is an action of Being, not of the Void. What it sees, that becomes. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
34:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
35:The chain of Karma only binds the movement of Nature and not the soul. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
36:God in thy victory, God in thy defeat, God in thy very death & torture, - God who will not be defeated & who cannot die. ~ Sri Aurobindo, Isha Upanishad ,
37:God transcends world and is not bound by any law of Nature. He uses laws, laws do not use Him. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
38:Desire is the badge of subjection with its attendant discord and suffering. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
39:It is necessary to remember oneself, but it is not necessary to forget phenomena. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
40:Renunciation of all in desire is the condition of the free enjoyment of all. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
41:Error is the constant denial by the All of the ego’s false sufficiency in a limited knowledge. ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
42:Mental knowledge is not true knowledge; true knowledge is that which is based on the true sight. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
43:In the worst Ignorance there is some point of the knowledge which constitutes that form of Ignorance ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
44:The Absolute is not a void or negation. It is all that is here in Time and beyond Time. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
45:Action has to be complete and ungrudging, but also freedom of the soul from its works must be absolute. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
46:Change represents the constant shifting of apparent relations in an eternal Immutability. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
47:Each object in the universe is really the whole universe in a different frontal appearance. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
48:The essence of bondage is limitation & the chief circumstances of limitation are death, suffering and ignorance. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
49:Space is a symbol into which Thought has translated an arrangement in supraspatial Consciousness. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
50:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
51:The manifestation of the Lord in life and works is the law of our being and the object of our world-existence. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
52: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. ~ Sri Aurobindo, Isha Upanishad ,
53:The soul in the body is not limited in space by the body or in experience by the mind; the whole universe is its habitation. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
54:Oneness constitutes and upholds the multiplicity, multiplicity does not constitute and uphold the oneness. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
55:Eternal perdition is impossible,—it fails to cross successfully over death & enters into trans-mortal darkness. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
56:The fundamental is not the final, the pratistha is not the consummation but only the means to the consummation. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
57:The bondage does not consist in the physical act of becoming, but in the persistence of the ignorant sense of the separate ego. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
58:Even the self-collected existence of the silent Yogin is an act and an act of tremendous effect & profoundest import. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
59:The active Brahman fulfils Itself in the world by works and man also is in the body for self-fulfilment by action. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
60:Nature is not an outcast from Spirit, but its Image, world is not a falsity contradicting Brahman, but the symbol of a divine Existence. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
61:All birth entails a constant death or dissolution of that which becomes, in order that it may change into a new becoming. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
62: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. ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
63: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. ~ Sri Aurobindo, Isha Upanishad ,
64: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. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
65: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 ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
66:0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1 ~ Sri Aurobindo, The Life Divine 1.17 - The Divine Soul,
67:Life has to be transcended in order that it may be freely accepted; the works of the universe have to be overpassed in order that they may be divinely fulfilled. ~ Sri Aurobindo, Isha Upanishad Birth and Non-Birth,
68: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. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
69: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. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
70: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. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
71: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 ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
72:7. 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? ~ Sri Aurobindo, Isha Upanishad Agenda Vol 7,
73: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. ~ Sri Aurobindo, Isha Upanishad Sri Aurobindo,
74:God & the World is my subject, ... 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. ~ Sri Aurobindo, Isha Upanishad ,
75:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol. ~ Sri Aurobindo, Letters On Yoga - I Integral Yoga and Other Paths -IV,
76: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. ~ Sri Aurobindo, Isha Upanishad ,

*** NEWFULLDB 2.4M ***

1:That man who seeth the self in all beings and all beings in the self, has no disdain for any thing that is. ~ Isha Upanishad,
2:The man in whose vision all things are becomings of the Self and who sees in all things oneness, whence shall he have grief or delusion? ~ Isha Upanishad,
3: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. ~ Sri AurobindoIsha Upanishad,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



31



   7 Sri Aurobindo


   15 Isha Upanishad
   7 The Life Divine
   2 Essays In Philosophy And Yoga


1.01_-_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object:1.01 - Isha Upanishad
  class:chapter

1.02.1_-_The_Inhabiting_Godhead_Life_and_Action, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga

1.02.2.1_-_Brahman_Oneness_of_God_and_the_World, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  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

1.02.2.2_-_Self-Realisation, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  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
  --
  
  Isha Upanishad: Analysis
  

1.02.3.1_-_The_Lord, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  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
  --
  
  Isha Upanishad: Analysis
  
  --
  
  Isha Upanishad: Part One
  

1.02.3.2_-_Knowledge_and_Ignorance, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga

1.02.3.3_-_Birth_and_Non-Birth, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga

1.02.4.1_-_The_Worlds_-_Surya, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga

1.02.4.2_-_Action_and_the_Divine_Will, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga

1.02.9_-_Conclusion_and_Summary, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  THE Isha Upanishad is one of the more ancient of the
  Vedantic writings in style, substance and versification,

1.02_-_Isha_Analysis, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  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.
  

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is an error, we repeat, to think that spirituality is a thing divorced from life. "Abandon all" says the Isha Upanishad "that thou mayst enjoy all, neither covet any man's possession. But verily do thy deeds in this world and wish to live thy hundred years; no other way is given thee than this to escape the bondage of thy acts." It is an error to think that the heights of religion are above the struggles of this world. The recurrent cry of Sri
  Krishna to Arjuna insists on the struggle; "Fight and overthrow thy opponents!" "Remember me and fight!" "Give up all thy works to me with a heart full of spirituality, and free from craving, free from selfish claims, fight! let the fever of thy soul pass from thee." It is an error to imagine that even when the religious man does not give up his ordinary activities, he yet becomes too sattwic, too saintly, too loving or too passionless for the rough work of the world. Nothing can be more extreme and uncompromising than the reply of the Gita in the opposite sense, "Whosoever has his temperament purged from egoism, whosoever suffers not his soul to receive the impress of the deed, though he slay the whole world yet he slays not and is not bound." The Charioteer of Kurukshetra driving the car of

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  0:By the Ignorance they cross beyond Death and by the Knowledge enjoy Immortality. . . . By the Non-Birth they cross beyond Death and by the Birth enjoy Immortality. Isha Upanishad.1
  1:AN OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality. All antinomies confront each other in order to recognise one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  each enters by its own gates, follows its own path or detour,
  aims at its own point of arrival. The Isha Upanishad and the
  Kena are both concerned with the same grand problem, the
  --
  holds in itself, inspires secretly and omnipotently governs. It is
  the Lord of the Isha Upanishad who inhabits all the creations
  of His Force, all form of movement in the ever mobile principle

1.17_-_The_Divine_Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1
  1:BY THE conception we have formed of the Supermind, by its opposition to the mentality on which our human existence is based, we are able not only to form a precise instead of a vague idea of divinity and the divine life, - expressions which we are otherwise condemned to use with looseness and as the vague wording of a large but almost impalpable aspiration, - but also to give these ideas a firm basis of philosophical reasoning, to put them into a clear relation with the humanity and the human life which is all we at present enjoy and to justify our hope and aspiration by the very nature of the world and of our own cosmic antecedents and the inevitable future of our evolution. We begin to grasp intellectually what is the Divine, the eternal Reality, and to understand how out of it the world has come. We begin also to perceive how inevitably that which has come out of the Divine must return to the Divine. We may now ask with profit and a chance of clearer reply how we must change and what we must become in order to arrive there in our nature and our life and our relations with others and not only through a solitary and ecstatic realisation in the profundities of our being. Certainly, there is still a defect in our premisses; for we have so far been striving to define for ourselves what the Divine is in its descent towards limited Nature, whereas what we ourselves actually are is the Divine in the individual ascending back out of limited Nature to its own proper divinity. This difference of movement must involve a difference between the life of the gods who have never known the fall and the life of man redeemed, conqueror of the lost godhead and bearing within him the experience and it may be the new riches gathered by him from his acceptance of the utter descent. Nevertheless, there can be no difference of essential characteristics, but only of mould and colouring. We can already ascertain on the basis of the conclusions at which we have arrived the essential nature of the divine life towards which we aspire.

1.20_-_The_Hound_of_Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The two Sarameya dogs, messengers of Yama, are mentioned in a late hymn in the tenth Mandala, but without any reference to Sarama as their mother. This occurs in the famous
  "funeral" hymn X.14, and it is worth while noting the real character of Yama and his two dogs in the Rig Veda. In the later ideas Yama is the god of Death and has his own special world; but in the Rig Veda he seems to have been originally a form of the Sun, - even as late as the Isha Upanishad we find the name used as an appellation of the Sun, - and then one of the twin children of the wide-shining Lord of Truth. He is the guardian of the dharma, the law of the Truth, satyadharma, which is a condition of immortality, and therefore himself the guardian of immortality. His world is Swar, the world of immortality, amr.te loke aks.ite, where, as we are told in IX.113, is the indestructible Light, where Swar is established, yatra jyotir ajasram, yasmin loke svar hitam. The hymn X.14 is indeed not a hymn of Death so much as a hymn of Life and Immortality.
  

1.23_-_The_Double_Soul_in_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  He who knows this Self who is the eater of the honey of existence and the lord of what is and shall be, has thenceforward no shrinking. Katha Upanishad.3
  Whence shall he have grief, how shall he be deluded who sees everywhere the Oneness? Isha Upanishad.4
  He who has found the bliss of the Eternal has no fear from any quarter. Taittiriya Upanishad.5

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:There is a Permanent, a Truth hidden by a Truth where the Sun unyokes his horses. The ten hundreds (of his rays) came together - That One. I saw the most glorious of the Forms of the Gods. Rig Veda.1
  The face of Truth is hidden by a golden lid; that remove, O Fostering Sun, for the Law of the Truth, for sight. O Sun, O sole Seer, marshal thy rays, gather them together, - let me see of thee thy happiest form of all; that Conscious Being everywhere, He am I. Isha Upanishad.2
  The Truth, the Right, the Vast. Atharva Veda.3

2.01_-_Isha_Upanishad_All_that_is_world_in_the_Universe, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object:2.01 - Isha Upanishad All that is world in the Universe
  class:chapter
  
  Isha Upanishad All that is world in the Universe
  
  --
  
  Isha Upanishad: Part Two
  
  --
  
  Isha Upanishad: All that is world
  
  --
  
  Isha Upanishad: Part Two
  
  --
  
  Isha Upanishad: All that is world
  

2.01_-_The_Yoga_and_Its_Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  "He who possesses the delight of the Brahman has no fear from anything in the world,"and that other in the Isha Upanishad,
   yE-mn^ svAEZ BtAEn aA(m

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object:2.03 - Karmayogin A Commentary on the Isha Upanishad
  class:chapter
  --
  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.
  --
  
  Isha Upanishad: Part Two
  
  --
  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
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
  --
  VII. Retrospect
  The Isha Upanishad logically falls into four portions, the first of
  which is comprised in the three verses we have already explained.
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  
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  Isha Upanishad: Part Two
  

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
    He am I. Isha Upanishad.1
  

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Seer, the Thinker, the Self-existent who becomes everywhere has ordered perfectly all things from years sempiternal.
  Isha Upanishad.1
  

2.07_-_The_Upanishad_in_Aphorism, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  The Upanishad in Aphorism
  THE Isha Upanishad
  
  --
  
  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 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.
  
  --
  
  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.
  

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The absolutist view of reality, consciousness and knowledge is founded on one side of the earliest Vedantic thought, but it is not the whole of that thinking. In the Upanishads, in the inspired scripture of the most ancient Vedanta, we find the affirmation of the Absolute, the experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experienceconcept; it is seized upon not as an appearance, but as an actual becoming. In place of a sole supreme exclusive affirmation negating all else than the transcendent Absolute we find a comprehensive affirmation carried to its farthest conclusion: this concept of Reality and of Knowledge enveloping in one view the cosmic and the Absolute coincides fundamentally with our own; for it implies that the Ignorance too is a half-veiled part of the Knowledge and world-knowledge a part of self-knowledge.
  The Isha Upanishad insists on the unity and reality of all the manifestations of the Absolute; it refuses to confine truth to any one aspect. Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spiritually or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who is without feature or action and the Seer and Thinker who organises the world and its objects; it is the One who becomes all that we are sensible of in the universe, the Immanent and that in which he takes up his dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the cosmic Ignorance is a blindness, but to confine oneself in an exclusive absolutism of Knowledge is also a blindness: to know Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its complete knowledge that builds the foundation of the Life Divine and makes its attainment possible. It follows that the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.
  On the one side, then, presented to us as the Reality, we have an absolute Self-Existence, an eternal sole self-being, and through the experience of the silent and inactive Self or the detached immobile Purusha we can move towards this featureless and relationless Absolute, negate the actions of the creative Power, whether that be an illusory Maya or a formative Prakriti, pass from all circling in cosmic error into the eternal Peace and Silence, get rid of our personal existence and find or lose ourselves in that sole true Existence. On the other side, we have a Becoming which is a true movement of Being, and both the Being and the Becoming are truths of one absolute Reality.

3_-_Commentaries_and_Annotated_Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  v kmAEZ,
  a limiting and restricting sense, eg Isha Upanishad k;v3
  "Thou shalt verily do actions (and not refrain from them)." But
  --
  It is in the spirit of this knowledge that the hymns of the
  Rigveda have been written. The Isha Upanishad is the Upanishad
  of the Rigveda and it is there that its spiritual foundations are
  --
  strength, (3) will or working force of the mind. For this last
  sense, cf Isha Upanishad 5to kt\ -mr where the collocation 5to
  kt\ shows that that power of the mind is meant which conducts
  --
  . For increase of life, of vitality & perhaps length of
  days - a frequent prayer of the Vedic Rishis who followed unhesitatingly the rule of the Isha Upanishad, jijivishech chhatam
  samah.
  --
  The verse expresses briefly what is expressed at greater length
  in three slokas of the Isha Upanishad - 9 - 11.
  12. Kavim shashasuh kavayo adabdha, nidharayanto duryasu
  --
  
  I have given the example of Helios replaced in later times by Apollo. Just so in the Vedic religion Surya undoubtedly becomes a god of inner light, the famous Gayatri verse and its esoteric interpretation are there to prove it as well as the constant appeal of the Upanishads to Vedic riks or Vedic symbols taken in a psychological and spiritual sense, eg, the four closing verses of the Isha Upanishad. Hermes, Athena represent in classical mythology psychical functions, but were originally Nature gods, Athena probably a dawn goddess. I contend that Usha in the Veda shows us this transmutation in its commencement. Dionysus the winegod was intimately connected with the Mysteries; I assign a similar role to Soma, the wine-god of the Vedas.
  

4.2_-_Karma, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  306. Three times God laughed at Shankara, first, when he returned to burn the corpse of his mother, again when he commented on the Isha Upanishad and the third time when he stormed about India preaching inaction.
  

Isha_Upanishads, #unset, #Jordan Peterson, #Psychology
  object:Isha Upanishads
  author class:Sri Aurobindo

Talks_With_Sri_Aurobindo_1, #unset, #Jordan Peterson, #Psychology
  
  [1] Sri Aurobindo has often emphasised the Isha Upanishad's parallel passage: The face of
  the truth is covered with the brlliant golden lid: O fostering Sun, that uncover for the law of
  --
  whole matter remains pending.
  SATYENDRA: Why did you take up the Isha Upanishad?
  SRI AUROBINDO: Because it agreed with my line of sadhana and experience.

the_Eternal_Wisdom, #unset, #Jordan Peterson, #Psychology
  
  3) The man in whose vision all things are becomings of the Self and who sees in all things oneness, whence shall he have grief or delusion? ~ Isha Upanishad
  
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  19) That man who seeth the self in all beings and all beings in the self, has no disdain for any thing that is. ~ Isha Upanishad
  

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