-39_Ishavasyam.htm

Ishavasyam

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 with the bronze of eight brief but sufficient words, he confronts them and sets them in their right and eternal relation. Īśāvāsyamidam sarvam yat kiñca jagatyām jagat. Isha and Jagat, God and 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. His is the veiled deity in the temple, the open householder in the mansion; 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. 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 and 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 truth of the remedy. They are here in the two words Isha and 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 way of escape for the victim of evil, the prisoner of limitation and death. On the other hand. Nature is a fleeting and inconstant motion preserved by the harmonious fixity of the laws 

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which governs her 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 realise, if we would escape from her confounding illusion, the other pole of our existence, unqualified Spirit or God. By rising to the God within us we become free and stand liberated from the bondage of the world and the snare of death. For God is freedom. God is immortality. Mṛtyum tīrtvā amṛtam aśnute. Crossing over death, w^ enjoy immortality.

This relation of Nature and Spirit, World and God, on which the Seer fixes. Nature the mansion. God the occupant, is their practical not their essential relation. Conscious existence is Brahman, single and indivisible. Spirit and Nature, World and God are one; anejadekam manaso javīyaḥ, — 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, our conscious existence. The distinction has been made by Spirit itself in its own being for the object which the Seer expresses in the single word vāsyam; God has thrown out His own being in the spatial and temporal movement of the Universe, building up forms in His mobile, extended self-consciousness which He conceives as different from His still and eternal, occupying and enjoying self-consciousness, so that He as soul, the subject, may have an objective existence which it can regard, occupy and enjoy, the householder of its self-mansion, 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 perfected and abso­lute freedom, eternally uninfringed with which the Spirit envisages the object and occupies its kingdom. The 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 at his will and to pull down what he has built up whenever it ceases to 

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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 entire, free and unopposed master of His creations.

This word ‘Isha’, the Lord is placed designedly at the opening of this great strain of Vedantic thought to rule as with a master-tone 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 pre-existence, 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 man 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 and 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 and the liberation from bondage.

(Incomplete) 

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