The Isa Upanisad is the fortieth chapter of the Vajasaneyi Samhita of the Shukla Yajurveda.
In addition to a reading intended for cremation ceremonies, the Isa Upanisad contains many fundamental ideas of Hinduism very compactly presented.
For this reason, an explication is desired.
This particular Upanisad derives its name from the first word of the first verse, "isa," meaning "of the Lord.
" In this definition, one could interpret the lack of a subject as connoting all subjects.
The Upanisad begins, All this, whatever moves on earth, is pervaded by the Lord.
Not to be confused with pantheism, this Upanisad presents a panentheistic worldview, where Brahman is equivalent to material existence and yet extends transcendentally beyond as well.
This becomes more obvious as one considers the rest of the passage.
In regards to material existence, the Isa Upanisad continues, Renounce it first and then enjoy.
Covet not the goods of any man at all.
This renunciation and enjoyment refers to ignorance and knowledge.
The Upanisad states that those who follow the path of ignorance fall into a blinding darkness, and yet those who practice learning fall into an even deeper darkness.
The temporal arrangement is plainly emphasized; that we should renounce first, and then obtain knowledge.
Like the Zen koan, we must first empty our cups before we can receive more tea.
But it also states we should fulfill both ignorance and knowledge, lest one or the other lead us into darkness.
Before ignorance, only material knowledge can be deduced.
After, transcendental knowledge is available.
This renunciation and non-coveting informs the reader of the suggested approach to attachment.
If Brahman pervades and includes all, and the Self is Atman which finds equivalency in Brahman, then who is actually in possession of ownership of things? Who, then, is the performer of actions? To be attached is to be ignorant of the transcendental truth, which leads one into darkness.
The ignorance that is desirable is the ignorance of the delusion of the independent nature of the self and material existence, which is to say that one should adopt the panentheistic worldview.
Only then can reality be perceived in both its dual and non-dual configurations.
Solely in this fashion can a liberated life be led which remains integrated with consensus reality.
When the true identity of the owner and doer of all things is delineated, one's personal work becomes divine play.
Karma becomes Lila.
In addition to a reading intended for cremation ceremonies, the Isa Upanisad contains many fundamental ideas of Hinduism very compactly presented.
For this reason, an explication is desired.
This particular Upanisad derives its name from the first word of the first verse, "isa," meaning "of the Lord.
" In this definition, one could interpret the lack of a subject as connoting all subjects.
The Upanisad begins, All this, whatever moves on earth, is pervaded by the Lord.
Not to be confused with pantheism, this Upanisad presents a panentheistic worldview, where Brahman is equivalent to material existence and yet extends transcendentally beyond as well.
This becomes more obvious as one considers the rest of the passage.
In regards to material existence, the Isa Upanisad continues, Renounce it first and then enjoy.
Covet not the goods of any man at all.
This renunciation and enjoyment refers to ignorance and knowledge.
The Upanisad states that those who follow the path of ignorance fall into a blinding darkness, and yet those who practice learning fall into an even deeper darkness.
The temporal arrangement is plainly emphasized; that we should renounce first, and then obtain knowledge.
Like the Zen koan, we must first empty our cups before we can receive more tea.
But it also states we should fulfill both ignorance and knowledge, lest one or the other lead us into darkness.
Before ignorance, only material knowledge can be deduced.
After, transcendental knowledge is available.
This renunciation and non-coveting informs the reader of the suggested approach to attachment.
If Brahman pervades and includes all, and the Self is Atman which finds equivalency in Brahman, then who is actually in possession of ownership of things? Who, then, is the performer of actions? To be attached is to be ignorant of the transcendental truth, which leads one into darkness.
The ignorance that is desirable is the ignorance of the delusion of the independent nature of the self and material existence, which is to say that one should adopt the panentheistic worldview.
Only then can reality be perceived in both its dual and non-dual configurations.
Solely in this fashion can a liberated life be led which remains integrated with consensus reality.
When the true identity of the owner and doer of all things is delineated, one's personal work becomes divine play.
Karma becomes Lila.
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