The first step is to notice “the Universal” present in the diversity of the objects. Name, form and action are the particulars of Beingness-Knowingness. Noticing the Beingness-Knowingness is like seeing the all-pervading gold in the ornaments. By this process, we will know the substratum.
The second step is to realize that AtmA modulates Itself in the form of all the objects. That means one sees the diversity as the manifested forms of AtmA. In the first step, the intrinsic nature of all the objects is grasped. In the second step, different objects are perceived to be different appearances of the AtmA. This is akin to realizing that it is Gold itself which appears in different forms as ornaments.
Such a process helps us understand the play of AtmA in this world. We recognize the world as AtmA. We realize that all that is seen is AtmA and it is AtmA which appears as all the things. The experiential understanding will be that everything in the world is “My form” and all forms are “Me.”
Once this understanding is assimilated, there is no longer any urge to escape from what IS, for what is perceived is recognized as AtmA itself. The impulse to escape arises only when there is an “other.” When everything is seen as the same AtmA, what remains to escape from? Fear too dissolves, because there is no ‘other’ left to be afraid of.
We now come to the third step.
The metaphor of the wave and the ocean helps us to grasp the third step. The waves are a manifestation of the ocean waters. That means, the waves are nothing but water. In other words, water appears as waves and also as the ocean. When we are thus able to see the wave in the waters and water in the waves, there is no more two-ness. All of them are seen as One. We realize that it’s all one unbroken continuity of the waters as the ocean and the waves.
Likewise, we realize that all names, forms and actions are Consciousness-Beingness and that Consciousness-Beingness Itself is appearing as the world. The supreme AtmA and the world are then non-different.
In the experience of the unbroken Oneness of all, both ‘Me’ (Self) and ‘Mine’ (not-Self) will be seen to be ‘Me.’
The seeker who intuitively experiences the Non-dual Oneness thus neither will have delusory attachment to any object nor will s/he experience sorrow and misery.
Desires will end, effort to procure things will cease, and one will be free from the cycle of births and deaths.
The veil which has been thus far obstructing the Self-knowledge (vidyA) will lift. The self-effulgent brilliance of Consciousness spreads automatically everywhere and one will identify oneself with It. The feeling of “I am an individual” and “I see a world” will disappear. The essential Truth of what IS will be im-mediatedly (i.e., directly and not through any medium) experienced.
While AtmA stays by Itself undisturbed within Itself, It has laid out an inviolable scheme of action for each one of Its creatures – be it the Creator or the gods or the Seers or the human beings and so on down to demons and others. Their actions have been defined and set to the last ‘t.’ None can violate the scheme as they are all under the control of AtmA.
यथातथ्यतो—ऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ — mantra 8, IshAvAsya upa.
[Meaning: (That (Self) did allot in proper order) to the eternal Prajapatis …]
Recapitulating briefly what was said earlier, both Ishwara and AtmA are, in essence, one and the same. Without any adjuncts the Self is AtmA; with adjuncts It is Ishwara. Self is called Ishwara when It puts on the costumes like an actor playing a role in a drama. Without the costumes, It is AtmA and remains as Itself like the actor being himself outside the drama. Names, forms and actions are the costumes.
Hence, we should learn to see every one of the objects and actions in the world as Ishwara, the Lord. If we notice only the name, form and action, it will be like missing to notice the actor, being engrossed with the role played by him. If we notice Ishwara in all names, forms and actions, we will not be bound by the samsAra, the cycle of births and deaths.
The next question that comes up is what happens to those who faithfully perform the ritualistic actions (karmayoga) or follow the method of devotional worship (upAsanayoga). Do they also achieve Self-knowledge?
Those who go after ritualistic action, worship etc. may get the limited benefit which they look for, but they will not attain the Non-dual Oneness spoken about in this Upanishad. That means, they cannot achieve liberation. The Upanishad also informs us as follows:
अन्धं तमः प्रविशन्ति ये अविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायां रताः ॥ — mantra 9, IshAvAsya upa.
[Meaning: Those who worship avidyA (karma born of ignorance) go to pitch darkness, but to a greater darkness than this go those who are devoted to vidyA (knowledge of the Gods).]
विद्यां चाविद्यां च यस्तद्वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥ — mantra 11, IshAvAsya upa.
[Meaning: He who knows both vidyA and avidyA together, transcends mortality through avidyA and reaches immortality through vidyA. (Translation: V. Panoli).]
The performance of meritorious deeds alone is inadequate; nor is devoted worship of a deity by itself sufficient. The Upaniṣad, in its compassion, instructs seekers inclined toward action or devotion that ritualistic worship is superior to the mere performance of meritorious deeds. This is because, after the death of the gross physical body, meritorious actions can at best lead the seeker to the world of the manes (pitR-loka), whereas ritualistic worship of a deity can elevate the seeker to the realm presided over by that deity.
The Upanishad advises that it is beneficial if both action and worship are carried out together. However, it is important to bear in mind that the actions done and the worship performed have to strictly conform to the code prescribed by the scripture.
It is not uncommon that many people are not able to grasp the full and correct meaning of the words used by the Upanishad in the above mantras. For example, the word avidyA used here does not have its usual meaning of nescience. It means karma (action) as explained by Shankara. Similarly, the word amRita does not have the usual meaning of conquering death. It denotes longevity.
(To Continue … Part 5 (Isha))