ISAVASYA BHASHYAM

Talks By Swami Paramarthananda

Summarised by N. Avinashilingam

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 ISAVASYA BHASHYAM CLASS

BY SWAMI PARAMARTHANANDA - A SUMMARY

SUMMARY OF CLASS 1 (December 27, 2021)

INTRODUCTION

This Upanisad begins with the word Isavasya. Hence this Upanisad is named
Isavasya Upanisad. This belongs to shukla yajur Veda. Isavasya Upanisad is a
mantra Upanisad and Brihadaranyaka Upanisad is a Brahmana Upanisad. Hence
Brihadaranyaka Upanisad is considered as an explanatory Upanisad on Isavasya
Upanisad.

SANTI MANTRA

Well known Purnamada purnamidam..... is the santi mantra. That Brahman is

limitless. This world is limitless. From that Brahman this world has originated. There
is karana karya sambanda. Suppose we separate the karanam Brahman from the
karyam world, Brahman alone will remain. World will disappear. Brahman alone
gives existence to the world. World has borrowed existence. Brahma satyam. Jagat
mithya. There is satya mithya sambanda.

INTRODUCTION BHASYAM

Veda has two distinct parts- karma kanda and jnana kanda. Jaimini has written
purva mimamsa sutras. Vyasa has written uttara mimamsa sutras. They are two
distinct sastras according to Advaitins. Other schools say that Veda is one single
sastra.

Knowledge does not come under action. Karma has four results- reach, produce,
modify or purify. Knowledge cannot do any of these four. The result of karma is
dharma, artha or kama. The result of jnanam is moksa.

The subject matter of karma kanda is kriya (action), karaka (accessories) and phala
(result). In jnana kanda nothing is to be done. Just as eye reveals the object,
Vedanta reveals the nature of Brahman. Brahman is akarta, abhokta and nithya.
Hence kriya, karaka and phala are falsified. Jnana kanda mantras are not intended
for doing something. They are meant to reveal the real nature of Jivatma, which is
Paramatma. Vedanta reveals an atma which is not related to any karma.

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SUMMARY OF CLASS 2 (January 5, 2022)

INTRODUCTION

Purva mimamsaka says that Veda has only one subject. The subject matter is kriya
(action), karaka (accessories) and phala (result). They have chodaka vakyam
instructing a person to do karma.

Vedanti says that the latter part of Vedas, Upanisads is an independent branch of
knowledge. It reveals that the svarupa of jivatma is paramatma. They have siddha
bodhaka vakyam revealing knowledge. Atma is not related to kriya, karaka and
phala. Karma phala in the form of production, reaching, modification or purification
is not there.

Purva mimamsaka says that siddha bodhaka vakyam should be converted into
chodaka vakyam.

Vedanti says that Upanisad reveals the nature of atma. Gaining the knowledge of
atma gives fulfilment. Upanisad does not prescribe any action. Also smriti grantas
like Gita, Moksa dharma have the same subject matter as central topic.

Jivatma mistakes himself as a doer and enjoyer. He seeks karma phala. Veda
reinforces his mistake and validates. It prescribes various karmas for various
phalam. But once the person has acquired the four fold qualification, it will teach
that atma is akarta and abokta.

SUMMARY OF CLASS 3 (January 12, 2022)

INTRODUCTION

Karma kanda talks about kriya (action produced by accessories), karaka

(accessories) and phala (results produced by action). Veda purva paga prescribes
the qualifications (adikari) for doing karma which are desire for karma phala,
physical fitness and no scriptural disqualification. It looks upon jiva as a karta and
boktha.

Adikari for Vedanta is one, who is not interested in karma phala. Subject is
revealing the Self. The primary result is moksa or removal of self ignorance and self
misconception. The secondary result is freedom from worry, fear and conflict. It can
be said FIR reduction. Reduction in frequency, intensity and recovery period of
emotional disturbance. The relationship is Revealer and Revealed sambanda.

The study of Isavasya Upanisad will give knowledge that atma is Brahman, akarta,
aboktha, asanga and nitya mukta. The adikari, visaya, prayojana and sambanda for
karma kanda and jnana kanda are different. Hence this is a distinct subject matter.
Backed by the Guru parampara, Sri Adi Sankara is writing this Bhashyam.

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SUMMARY OF CLASS 4 (January 26, 2022)

The Upanisad begins with the word Isavasya. Hence it is called Isavaya Upanisad or
Isopanisad. It contains 18 mantras.

1st Mantra gives the essence of Jnana Yoga

2nd Mantra gives the essence of Karma Yoga
3rd Mantra to 8th Mantra elaborates Jnana Yoga
9th Mantra to 14th Mantra elaborates Karma Yoga and Upasana
15th Mantra to 18th Mantra gives the Prayer offered by the Upasaka.

MANTRA 1 – ESSENCE OF JNANA YOGA

Brahman is the cause and the world is an effect. The world is a huge bunch of
names and forms in Brahman. Brahma satyam. Jagat mithya. We miss Brahman and
see the mithya world. World as though ‘covers’ Brahman. World has beauty and
novelty. But no stability. Moha is due to expectation of stability from the world. Soka
is the suffering due to moha. We should reverse the process. ‘Covering’ Brahman
with the world is samsara. ‘Covering’ the world with Brahman is moksa. Take to
sannyasa ashrama to pursue this knowledge.

Isa or Brahman is the satya vastu that rules over everything. May you cover the
world and make it as good as non existence. Covering is falsification of the world.
You are that Brahman, which is changeless consciousness and changeless existence
and the truth behind every object. Brahman is the content of everything. Things
should be covered or falsified by this knowledge.

SUMMARY OF CLASS 5 (February 9, 2022)

MANTRA 1 – ESSENCE OF JNANA YOGA

Entire Isavasya Upanisad is like a puzzle. Without commentary we cannot

understand the continuity. Shankara Bhashyam is based on pada sastra, vakya
sasra and pramana sastra.

The whole world should be covered with the cloth of Isvara or Brahman. Covering
the world is understanding the mithyatvam of the world. The world should be
renounced. Intellectual notion that I am a jiva should be replaced by the intellectual
perspective that I am Satchitananda atma appearing as the world.

When sandal wood is wet, it emits a foul smell. But when you rub the sandal wood,
its natural fragrance comes out. Doership, enjoyership and knowership covers my

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real nature. When I remove them, I get the new perspective that Isavasya idam
sarvam. Presence or absence of the world will not change my glory as Brahman.

A jnani even if he performs activity, it is karma abhasa or akarma. It will not produce
invisible result of punyam. Hence he need not remain as a householder. He is not a
fit candidate for vaidika karma. Sannyasa is relevant for him. He can do more
mananam and nididhyasanam.

One who has Isvara atma bhavana, is fit for vidvat sannyasa giving up desire for
son, wealth and loka.

SUMMARY OF CLASS 6 (February 23, 2022)

MANTRA 1 – ESSENCE OF JNANA YOGA

Understand the world as mithya through Brahma jnanam. Sannyasa is ideal for
nididhyasanam. By renouncing the world, you protect yourself. You drop your need
for security. May you not get attached again. Do not get attached to a few things in
your custody. Do not desire for other’s wealth. Be ready to lose the losable.

If you understand yourself as atma, there is no more desire for wealth. The world is
mithya.

One should understand atma as oneself. He should renounce the world. He should
protect himself by nididhyasanam.

SUMMARY OF CLASS 7 (March 9, 2022)

A qualified student may spend quality time and quality mind in nididhyasanam. One
may try to shed the ahankara vesham. For a less qualified student, karma yoga is
prescribed.

MANTRA 2 – ESSENCE OF KARMA YOGA

Go through the experiences of life. Then you will get vairagyam. Do yagna, dhana
and tapas. Do nithya karma. It will not produce binding punya papa. But you will
gain spiritual punyam and chitta suddhi.

One should compulsorily desire to perform nitya, naimittika karma and live for 100
years. Nitya naimittika karma will produce punyam which promotes liberation. If one
lives like this, it will reduce samsara. The message of this mantra of Isavasya
Upanisad is explained in detail in Bhagavad Gita.

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Jnana karma samuchaya vadi says we should combine jnana and karma. For this
siddhanti replies that the attitude is different for both. A jnani has the attitude of
akarta, abokta while doing karma. It is called karma abhasa. A karma yogi identifies
with varna, ashrama, gothra and sutra. He performs karma with a desire for its
results. Since the attitude is different, jnana and karma cannot be combined.

SUMMARY OF CLASS 8 (March 23, 2022)

MANTRA 2 – ESSENCE OF KARMA YOGA

Jnana karma samuchaya vada is negated. There is no need to combine karma and
jnana for moksa. Also karma and jnana cannot be combined.

A junior seeker should start with karma yoga. But he should be acquainted with
jnana yoga. The outline and purpose of jnana yoga should be clear. Karma yoga is
dominant. There is also exposure to jnana yoga. Remain in grahasta ashrama and
develop sadana chatustaya sampatti. Be a grahasta sannyasi. Be an internal
sannyasi. Let the likes and dislikes be converted into preferences. He is a candidate
for jnana yoga. He is a senior seeker. Jnana yoga is predominant.

Through first mantra it is mentioned that a person of monastic order is fit for jnana
yoga. Through second mantra it is mentioned that a person not ready for monastic
order may remain as a householder and do karma. There is no samuchaya of karma
and jnana. There is a sequence, first karma yoga and later jnana yoga. The
candidate, subject matter, benefit and relationship are different for karma yoga and
jnana yoga. Hence they cannot be combined.

Let one wish to live long and follow compulsory duties prescribed by the Vedas. The
significance of kriya, karaka and phalam is to be known.

Sri Adi Sankara’s view on sannyasa as per traditional Vedic view is - May you not
desire to accumulate wealth from any one. If a householder wants to pursue jnana
yoga, you have should have detachment towards life and death. You should go to
forest and not come back to the society.

Swami Paramarthananda’s view on sannyasa is PORT (Possession, Obligatory duties,

Relationship and Transactions) reduction. Then one will have quality time for
Vedanta and will have unpreoccupied mind. Lord Krishna supports this view in
Bhagavad Gita.

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Mahanarayana Upanisad mentions that karma yoga leads to jnana yoga. Jnana yoga
is superior as it is the direct means to liberation. There is no desire for children,
wealth or various lokas or various positions.

In Mahabharata Santi Parva Chapter 2.41 Sloka 6, it is mentioned that are two
paths- preyo marga or pravrti marga and sreyo marga or nivrti marga. This Vyasa
teaches to his son Suka. Vyasa has well ascertained the purport of Vedas and is the
compiler of Vedas. He is an avatara of Vishnu.

SUMMARY OF CLASS 9 (April 6, 2022)

MANTRA 2 – ESSENCE OF KARMA YOGA

Mahanarayana Upanisad Mantra 78, mentions that karma yoga leads to jnana yoga.
Mahabharata sloka 2.41.6 mentions that karma binds and jnana liberates.

Junior students should concentrate on karma yoga with exposure to jnana yoga.
Later they should spend more time in jnana yoga. This is done through PORT
(Possession, Obligatory duties, Relationship and Transactions) reduction.

MANTRA 3 – EXPANSION OF JNANA YOGA

All ignorant people are self destroyers. One who ignores the atma by ignoring
spiritual studies for him, self is as good as non-existent. By ignoring it they are not
deriving its benefit. For a person interested in sensory pleasures, body is an asset.
He will have rebirth.

All living beings including devas are called ‘asuras’. From Paramatma’s stand point
they are asuras. For those interested in worldly relations, their wealth is the body.
The body is called ‘asurya’.

Everything experiencable is loka. Spiritual darkness makes one blind due to self
ignorance. After dropping the body they will have rebirth. According to my thought
my next birth will be there.

SUMMARY OF CLASS 10 (April 20, 2022)

MANTRA 3

All the 14 lokas are immersed in the darkness of samsara due to self ignorance.
Loka, janma and sariram are synonymous in this context. Jnani attains videha mukti

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or Isvara ikyam or Brahma ikyam. In keeping with meditation and action ajnanis get
next birth. They reach any of these 14 lokas.

Self ignorant people are called killers of the self. They are ‘as though’ killing atma
when they are ignorant of it. It is as good as non-existent. Due to ignorance, atma
which is existent and eternal is concealed.

When one acknowledges atma, he can claim I am atma. He is free from decay and
death. Those who are ignorant of atma, are ‘as though’ self destroyers. They
continue as samsaris. They will be reborn.

MANTRA 4

Ajanis continue in samsara as they ignore atma. Jnanis who do not ignore atma are
freed from the life of birth and death.

Atma and anatma are diagonally opposite. It is physically not possible to exclude
anatma. Only by understanding anatma can be excluded intellectually. Anatma is
mithya and is as good as non existence. As atma is eternal and all pervasive, it has
no time wise and space wise movement. The three types of beda are not there in
atma. In all living beings one atma is there. It is like space being inside and outside
the pot.

ISAVASYA BHASHYAM CLASS

BY SWAMI PARAMARTHANANDA - A SUMMARY

SUMMARY OF CLASS 11 (June 8, 2022)

Isavasya Upanisad Mantra 1 presents the summary of jnana yoga. Mantra 2 presents
the summary of karma yoga. Mantra 3 to Mantra 8 is elaboration of jnana yoga.
Mantra 9 to Mantra 14 is elaboration of karma yoga. Mantra 3 is the glorification of
jnanam and criticism of ajnanam. Only through jnana yoga, atma jnanam and moksa
are attained.

MANTRA 4

Atma is explained at paramartika level and vyavaharika level. Jnani’s view and
ajnani’s view are given. One is not associated with upadi and another is associated
with upadi. Hence they appear to be paradoxical.

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Atma tatvam is motionless. But atma is said be faster than the mind in movement.
There is no defect here because, without upadi, atma is motionless and with upadi,
it “seemingly appears” to move.

Mind is fast-moving. Mind is located in the body, but thought can go to brahma loka.
Hence the mind is considered the fastest in the relative world. Atma has to bless the
thought by giving existence and consciousness to the thought. Atma “as though”
moves in advance before the mind reaches. Sopadika dristya atma travels.
Nirupadika dristya atma is motionless.

Atma is running faster than the mind. Sense organs also run, but they are slower
than the mind. When a faster mind cannot catch atma, how can slower sense organs
catch the atma? The implied meaning of this is, the mind and sense organs cannot
objectify atma.

SUMMARY OF CLASS 12 (June 16, 2022)

MANTRA 4

Mind is faster than the sense organs. But atma is faster than the mind. Atma is not
objectified by sense organs and the mind.

Atma in its intrinsic nature is free from all modifications. But it seems to have
modifications due to association with upadi and ‘as though’ suffer due to samsara. I
appear to be one among many jivatmas.

In the presence of atma, prana tatvam becomes active. At micro level, prana is
great. At macro level Hiranyagarba is great. Both function because of the blessings
of atma. By its mere existence atma makes vayu (prana) function. Prana can reflect
consciousness. Depending on prana tatvam, physical body, 10 indiryas and mind
function.

Like fabric is woven in thread, Hiranyagarba is required for the entire creation. Prana
sustains the body. Hiranyagarba sustains the universe. Hiranyagarba allots
responsibilities to other devatas.

SUMMARY OF CLASS 13 (June 22, 2022)

MANTRA 4

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The entire universe is inert. It functions according to the law of karma. It is backed
by chetana tatvam atma. In the presence of atma, Hiranyagarba allots and
maintains duties of burning, lighting and raining to agni, aditya and varuna.

All functions of physical body, subtle body and causal body happen at the total level
and individual level due to aksharam Brahman.

MANTRA 5

Vedic mantras repeat again and again to emphasis. Atma tatvam does not move by
itself. But it appears to move. Atma tatvam is closest for the wise person. Atma
tatvam is ‘as though’ far away for the ignorant person. Atma tatvam is the inner
essence of everything in this universe. Atma tatvam is both inside and outside. Atma
tatvam is subtler and more pervasive.

SUMMARY OF CLASS 14 (June 27, 2022)

MANTRA 6

The whole anatma prapanja is super imposed on the atma. This is the binary format.
I am satyam adistanam. The world is mithya adhyasa. Jnani has no attachment or
aversion to the world. He has no desire to protect himself. Anatma body will be
affected by the anatma world.

Jnani sees in himself, from maya upto a small plant as present in him. He gives
existence and consciousness to all of them.

This is jnani’s vision: Just as I am atma of this body and give existence and
consciousness to this body, I am atma of everybody, lending existence and
consciousness to all of them. By my mere presence I am witness and enliven the
mind in my body. Similarly I am atma of all the other bodies also. I enliven the mind
in all the other bodies also.

Jnani has no aversion to this world.

SUMMARY OF CLASS 15 (July 6, 2022)

MANTRA 6

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A wise man sees all anatma as super imposed on atma. A wise man sees atma as
the adistanam of all anatma. A jnani will not have an aversion to anatma. There is
no second thing to cause aversion. It is anuvada. Veda reinstates the known.

MANTRA 7

In the vision of a jnani anatma prapanja is displaced by atma. He sees non duality
after displacing duality. There is bada samanadi karanyam. e.g. rope snake.

There is no delusion and no grief for a jnani. Jnanam and discontentment cannot
coexist. Ignorance root along with soka moha tree is totally eliminated by self
knowledge.

SUMMARY OF CLASS 16 (July 13, 2022)

MANTRA 6
I, atma is the substractum. Anatma is superimposed on atma. I am free from
anatma caused problem. I am free from the notion of samsara.

MANTRA 7
Nature of atma from its own stand point is explained. Atma is always free from the
three bodies.
Atma is all pervasive like space, shinning, pure, free from subtle body, free from
gross body, free from causal body and free from punyam and papam. Atma is the
illuminator of all minds. Atma being absolute reality, transcends everything which
are of empirical reality. Atma appears as all higher beings and lower beings.

SUMMARY OF CLASS 17 (July 20, 2022)

MANTRA 7
Nature of atma from its own stand point is explained. Experiencable Brahman is
always with maya. Nirgunam Brahman is there only in our understanding. Brahman
itself ‘becomes’ the world without any external help. As maya is internal to Brahman,
it is not considered external help. Brahman itself becomes everything that is cause
and effect.
As per punyam, jivas attain the status of devatas. Devatas, Prajapatis will have their
position and responsibilities.
MANTRA 8

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Jnana itself will give moksa. For seekers who have no desire for son, wealth or
higher world, can take to sannyasa ashrama and pursue moksa only. Vaidika
karamas are prescribed for an ignorant person, who desires dharma, artha, kama or
chitta suddhi. Brihadaranyaka Upanisad elaborates their thinking pattern and
dramatically explains.

SUMMARY OF CLASS 18 (July 27, 2022)

MANTRA 8

First karma and later jnana yoga can be pursued. They cannot be combined at the
same time. Karma and jnana are totally different. Anubanda chatustaya (candidate,
benefit, subject and connection) for karma kanda and jnana kanda are different.

Vaidika karamas are prescribed for an ignorant person, who desires dharma, artha
and kama. He has no desire for moksa. He practices upasana of mind as atma, vak
as wife and prana as children. He will get the benefit of higher lokas.

Brihadaranyaka Upanisad explains the thinking of seekers who desire moksa. They
have no desire for son, wealth or higher world. They can take to sannyasa ashrama
and go to a Guru and pursue moksa only.

Isvara creates according to karma phala of jivas.

SUMMARY OF CLASS 19 (August 3, 2022)

MANTRA 8

Karma and jnanam are totally different. The required mindset, infrastructure and
lifestyle are different.

Jnanam has two meanings. Nirguna Brahma jnanam and Saguna Brahma upasana.
Karma and Saguna Brahma Upasana can be combined.

Brihadaranyaka Upanisad explains the thinking of one brahmachari. He wants wife,

children and money. He can become a house holder. There is another seeker who
desires moksa. He has no desire for son, wealth or higher world. He can take to
sannyasa ashrama. Mantras 3 to 8 are relevant for sannyasis and senior Vedanta
students.

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Svetasvatara Upanisad says that teaching about Brahman is given to sannyasis.
Brahma vidya is sought by seekers of knowledge. The seekers are clearly
segregated.

For those interested in karma phala, karma is relevant. They want to live long. The
following 6 mantras are meant for them.

MANTRA 9

The contextual meaning of avidya is karma and vidya is saguna Brahma upasana in
this mantra. If one does karma and saguna Brahma upasana separately, they will
get inferior result.

If one does karma and saguna Brahma upasana together, without desire for higher
worlds, he will gain moksa. He will gain moksa through nirguna Brhama jnanam in
this janma, called satyo mukti. Or he will gain moksa in Brahma loka through
nirguna Brhama jnanam, called krama mukti.

SUMMARY OF CLASS 20 (August 10, 2022)

MANTRA 9

In earlier mantras, self knowledge for senior students is given. For junior students
combination of karma and saguna Brahma upasana is prescribed in this mantra.
Doing karma and saguna Brahma upasana separately is criticised. It is not criticism
for the sake of criticising. It is for the purpose of glorification of combination.

Karma and nirguna Brahman upasana cannot be combined. Non combinable things
cannot be paired. Karma requires doership. Nirguna Brahman Upasana requires non
doership. Hence they cannot be combined. Karma and saguna Brahman upasana
can be combined because both of them require doership.

SUMMARY OF CLASS 21 (August 17, 2022)

MANTRA 9

When upasana is independently performed, brahma loka is gained. When karma is

independently performed, svarga loka is gained. To glorify their combination,
separate performance of upasana and karma is criticised.

Karma promotes doership. Hence it is opposed to self knowledge. It is mentioned

that independent performance of karma will lead to svarga where there is spiritual
darkness. There are spiritual obstacles due to sensory enjoyments. It is mentioned
that independent performance of upasana will lead to brahma loka where there is
more spiritual darkness. As sensory pleasures are more in brahma loka, there are

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more spiritual obstacles. Combination of karma and upasana is suggested for gaining
higher result.

MANTRA 10

If for one karma, phala is not mentioned and for another karma phala is mentioned,
the first one is anga and second one is angi. As karma and upasana have
independent phala, both of them are angi. Combination of karma and upasana is not
compulsory as they have independent phala. Combination of both gives higher
result.

This is how we have heard from our Guru parampara. Isvara is the first Guru.

SUMMARY OF CLASS 22 (August 24, 2022)

MANTRA 10

Karma and upasana can be done separately as separate result is given for both. But
the result will be less than when they are performed together.

MANTRA 11

If a person is not performing religious karma, he may be leading a non religious

material life. This will be a spiritual death. If a person is not doing saguna Brahma
upasana, he may be meditating on his likes and dislikes. That will also be spiritual
death.

One performing karma, will get purified of his papam. One performing upasana will
get devata svarupam. One who combines karma and upasana will get higher result
of going to Brahma loka, if done with the intention of material benenfit. One who
combines karma and upasna not for material benefit but for self knowledge, will gain
mental purification and concentration power and will get self knowledge in Brahma
loka.

MANTRA 12

To glorify the combination of Avyakta upasana and Hiranyagarba upasana, their

independent practice is criticised. One who does only avyakta upasana will go to
spiritual darkness. One who does only Hiranyagarba upasana wil go to still darker,
spiritual darkness.

SUMMARY OF CLASS 23 (August 31, 2022)

MANTRA 12

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Prakriti upasana is also called asambuti upasana or maya upasana or avyakta
upasana. Upasana is on before creation. The benefit is prakriti laya. The one who
does only avyakta upasana will go to spiritual darkness.

Hiranyagarba upasana is also called sambuti upsana or vyakta upasana. Upasana is

on after creation. The benefit is Brahma loka. The one who does only Hiranyagarba
upasana wil go to still darker, spiritual darkness.

MANTRA 13

Prakriti upasana and Hiranyagarba upasana when both performed separately have
independent results. We have heard from our Gurus.

The distinct result for Prakriti upasana is prakriti laya. The jiva will merge into
prakriti until the current sristi is resolved. He will be free from birth and death until
the current sristi is resolved.

The distinct result for Hiranyagarba upasana is going to Brahma loka. He will gain
eight great siddhis. He will have a superior body and will enjoy superior sense
pleasures.

SUMMARY OF CLASS 24 (September 7, 2022)

MANTRA 14

Prakriti upasana and Hiranyagarba upasana have independent result. Hence their
combination is possible. Due to Hiranyagarba upasana they will get over the desire
to do adharma and cross over the limitations of the body and mind. Due to Prakriti
upasana they will merge into prakriti and will remain without birth upto the end of
the kalpa.

As per context sambuti is taken as asambuti. Also due to grammar rule of

conjugation, ‘a’ is dropped and sambuti to be taken as asambuti.

All prakriti upasana are done with worldly wealth, knowledge of Vedic mantras and
knowledge of upasana. The highest result is parkriti laya.

SUMMARY OF CLASS 25 (Septemeber 14, 2022)

MANTRA 15

This mantra is the prayer by a Upasaka who has done combination of karma and
upasana and who is on the way to Brahma loka in the bright path.

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The Upasaka has done nitya naimittika karma. He has combined the karma with
Hiranyagarba upasana.

In case if the Upasaaka’s sankalpa for the karma and upasana was only for mental
purification, and he has got self knowledge through Guru and Sastra, he will not
travel. He will get jivan mukti and videha mukti in this world itself.

In case if the Upasaka’s sankalpa for the karma and upasana was for gaining
Brahma loka, he will travel to Brahma loka in the bright path.

The way to Brahma loka is through surya mandala. The entrance to surya mandala
is covered with a bright shining golden disc. The upsaka requests Surya Devata to
open the entrance for Brahma loka as he has done the required sadana for going to
Brahma loka.

There is also a Vedantic explanation. The way to Jnana yoga is obstructed due the
desire for material prosperity. As the student has no desire for worldly wealth, he
requests the Lord to open his way to jnana yoga.

SUMMARY OF CLASS 26 (Septemeber 21, 2022)

MANTRA 15

The upsaka requests Surya Devata to open the entrance for Brahma loka.

MANTRA 16

Please withdraw your glaring rays. May I look at you. I have done ahankara
upasana.

MANTRA 17

The dead body will be burnt and turned to ashes. May the individual body merge
into total body. May the individual prana merge into samasti prana.

SUMMARY OF CLASS 27 (October 12, 2022)

MANTRA 17

This is the prayer made by an upasaka who has done karma and upasana together.
Om means Hiranyagarba or satyam or agni.

Hi Agni! Let the subtle body travel through shukla path to Brahmaloka. Let the gross
body be offered to the sacred fire and be reduced to ashes.

Hi Mind! At the time of death remember the karma and upasana done.

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MANTRA 18

Hi Agni! I offer my namaskara. You are aware of all the karma and upasana done by
me. I am tired of the dakshina path, of going to svarga and coming back to the
earth. I plead again and again to lead my subtle body through the auspicious shukla
path to Brahmaloka, which does not involve going and coming back.

SUMMARY OF CLASS 28 (October 19, 2022)

MANTRA 18

The upasaka offers this last prayer to Agni. He says that I am tired of going through
Krishna path to svarga and coming back. I want to enjoy my karma and upasana
phala in Brahmaloka.

May you lead us to Brahmaloka as we have earned that through our punyam. May
you destroy any papam, which may obstruct our travel. We are not able to do
physical namaskaram. Hence we are making verbal namaskaram.

With this mantra, the Upanisad is over. Now Sri Adi Sankara, goes to his favourite
topic of jnana karma samuchaya kandanam for concluding the bhashyam.

In mantra 11, vidya and karma samuchaya is talked about. Vidya means upasana.
Karma friendly upasana is saguna brahma upasana. Hence we take Saguna Brahma
upasana in this mantra. Samuchaya of karma and saguna brahma upasana will not
give absolute immortality or moksa. Hence we take relative immortality of going to
Brahmaloka.

SUMMARY OF CLASS 29 (October 26, 2022)

While analysing Mantra 11, we take the meaning of Vidya as Saguna Brahma
Upasana and Amrutatvam as relative immortality of going to Brahmaloka.

Purvapaksi says that Sastra commands do not hurt any living being. But as a part of
some yagna, animal sacrifice is mentioned. We do not say there is any contradiction
because the general rule is ahimsa and exception is himsa. As Veda prescribes
avidya (karma) and vidya (nirguna Brahma jnanam) they can be combined.

Siddhanti replies that Kathopanisad says that jnana marga and karma marga are
diagonally opposite. The causal factor of karma marga is desire for anatma. The
causal factor for jnana marga is desire for atma. The nature of karma is will based.
The nature of jnana is fact based. The result of karma is anityam. The result of
jnanam is nityam. Therefore vidya and avidya cannot be combined.

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Purvapakshi says that option is possible. For example in a ritual, offering can be
made before sunrise. Optionally the offering can be made after sunrise.

Siddhanti replies that Karma is an act and Jnanam is a fact. Hence option is not
possible.

ISAVASYA BHASHYAM CLASS

BY SWAMI PARAMARTHANANDA - A SUMMARY

SUMMARY OF CLASS 30 (November 2, 2022)

While analysing Mantra 11, we take the meaning of Vidya as Saguna Brahma
Upasana and Amrutatvam as relative immortality of going to Brahmaloka.

In Kathopanisad it is clearly mentioned that the paths of Sreyas and Preyas are
diagonally opposite. In karma and jnanam, there are hetu, svarupa and phala
virodha. After jnanam, there is no doership and what is done is not karma, but
karma abhasa.

Just like light and darkness cannot be combined jnanam and karma cannot be
combined.

After directly knowing that fire is hot and bright, opposite misconception that fire is
cold and not bright is not possible. There is no doubt about the nature of fire.
Ajnana, samsaya and viparyaya are not possible.

In Mantra 7, it is mentioned that the jnani sees everything as atma with different
names and forms. He cannot have ajnana, samsaya and viparyaya.

Prayer is made by the upasaka for Brahma loka in shukla gati at the time of death.
For a jnani, there is no travel after death. Amrutatvam only refers to relative
immortality of going to Brahma loka.

Therefore jnana karma samuchaya is not the intention of Mantra 11.

Summarised by N. Avinashilingam.

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