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Isha Upanishad - Shloka 8
|by Dr. R. K. Lahri|
The word Prayagat used herein simply indicates the one who has gone out or abroad but here it simply means the one who has spread out far and wide with no limit or extent, or beyond all boundaries. Another word Sukram means bright. Bright is the light but It suggests the brightness of Self. The Self is not the bright light but the effulgence that shines through and remains a light-giving principle. Scathe-less and without muscle suggests that its withering away or coming into any harmful injury is impossibility as it has no fibrous tissue with ability to contract or produce any movement even. It indicates an immune nature and therefore it is suddha and pure, being without a physical form. It remains untouched by evils.
The seer describes the Self with the use of the words, prayagati, Akayam, Scathe less, without muscles, Suddha, pure, Appa-viddhan meaning immaculate, unpierced by evils, and perfectly clean and faultless.
The seer sees the Atman as bodiless – the three bodies, gross, subtle and causal are absent in its case. The Atman is above and beyond it and is therefore perfect. The seer says that the Self is the seer. In this world appearance, Jeeva is the vehicle of consciousness, Jeeva has ego-sense, and intelligence is the vehicle of ego-sense, mind of intelligence, prana of mind, senses of prana; body, senses and motion become vehicle of body and such a motion is called Karma, action. As a life-principle, the Prana, being the vehicle of mind, when takes away the mind then the mind is merged with the spiritual heart, prana does not move at all, then mind attains quiescent state. Self is thus the life principle and the only seer.
Self is also the knowing principle. It is omniscient. It appears without any cause; therefore is Reality which is alone, is. Atman is the First Cause, Causeless Cause, Primeval. It is Pure Conscious Awareness and is all-pervading; nothing pervading It.
Then there remains the only alternative that there is only one Self and none else. We can realise the Self by the Self in the Self. Self is both the knower and the known; the seer and the seen; the cognisor and the cognised at the same time. It is Pure Consciousness, non-dual, homogeneous and indivisible.
Self is self-luminous, shines bright all the times. It is the External light that reveals the world, body, senses and mind and intellect but is not revealed by them. It can be said that Self is Vishva at working level; Tejas at dreaming level; and Prajna at deep sleep level. These are layers of Awareness and not the alternative states for a person to step into. They examine the depths in the cosmos and the unconscious mind.
Self is all-pervading and nothing pervades It. It is said that, “That which is not consciousness of internal world, nor consciousness of the external world, nor consciousness of both the worlds, nor a mass of consciousness nor consciousness nor unconsciousness ,which is unseen, beyond empirical dealings, beyond reach of organs, unchanging, auspicious, non-dual, - That is the Self and that is to be intuited.”
The indivisible Consciousness exists everywhere. Self is all-pervading and it is the essence that holds everything together. That is also the creation; all this is the ever peaceful and blissful Brahman. It is the only moving finger behind the universe. It moves all natural phenomenon according to its law of nature Rita; Rta or rhythm displays a clear sense of ordered universe. It anticipates the Karmic laws and preserves the rule of creation. Rig Veda (x-190-3-) mentions, “Just as God created the sun, the earth, the moon, the electricity, the atmosphere, in the previous cycle, so He has done in the present and so He will do it in the future. His work is all flawless and absolutely without any error.”
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Hari Krishna Changmai
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