Archives and Research
a biannual journal
Volume I; No 1
A Commentary On The Isha Upanishad
Chapter 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. Ishā is the first word of the Upanishad; it is with the Lord that we must clothe all things in this Universe, it is the Lord whose presence, will, energy we must realise 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 realisation by senses, mind or speech; it is not even Sachchidananda, 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 realisable, 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 Himself as He is not; this is Avidya. In the first aspect He is Sachchidananda, 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 and 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 Sachchidananda 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 and 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 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 and of those who have no refuge; Brahma, the Creator, who puts forth life and stays not his hand for a moment; Vishnu, the Preserver and Saviour, the Master of Power and Love and Life and Light and Sweetness. With all these aspects of Isha, the Lord, Hindu worship has associated names and 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 smaller self; but it is of importance and 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.