Talk:Commentary on Īśāvāsya Upaniṣad: Nature of the Divine
By Vishal Agarwal
Context
When the Jīvanmukta ātmā finally sheds its mortal body, it transcends all limitations of space, time, knowledge, happiness, and moral conditioning. It attains a divine state identical with Brahman, except for the absence of control over cosmic functions such as creation and dissolution. The following mantra describes the nature of Brahman in which the liberated ātmā abides after the attainment of mokṣa.
Mantra 8
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८ ॥
Translation
He is all-pervading, luminous, bodiless, without wound or opening, without veins or sinews, pure, untouched by evil. He, the sage, all-wise, transcendent and self-existent, has duly ordained all objects according to their natures through infinite time. Īśāvāsya Upaniṣad 8
Purport
The opening portion of the mantra may also be rendered as, “He, the spiritually enlightened one, reaches the luminous and mighty Being,” where the subject refers to the Jīvanmukta described in the preceding two mantras. In this reading, the verse simultaneously describes the nature of Brahman and the state attained by the liberated ātmā upon release from embodiment.
The attributes of Brahman enumerated here recur throughout Hindu scriptural literature. Unlike the human body, which requires muscles for movement and networks of veins and nerves for nourishment and sensation, Brahman is all-pervading and requires no physical organs to sustain or govern the universe. Without limbs or bodily structure, Brahman nevertheless directs all cosmic processes. Being omniscient, Brahman is the source and revealer of the Vedas and of all knowledge. From eternity, Brahman has assigned to all beings and objects their inherent characteristics, such as heat to fire and fragrance to flowers. Brahman is self-existent, being uncreated and dependent on nothing else for existence. He is called Kavi, the sage, because all wisdom and insight arise from Him.
Certain Advaita commentators observe that the first half of the mantra employs neuter grammatical forms, indicating a transcendent Brahman beyond all attributes and distinctions, corresponding to Nirguṇa Brahman. The second half employs masculine forms, referring to aspects of Brahman that are connected with the universe and its order, corresponding to Saguṇa Brahman. Thus, the mantra encompasses both the transcendental and immanent dimensions of the Divine.
Illustrations
Who Is the Greatest Emperor
One evening, King Akbar invited his courtiers and Birbal to a banquet. In a moment of pride, the King proclaimed that he considered himself the greatest ruler in the world, greater even than Bhagavān. He asked those present whether they agreed with him. The courtiers, fearing the King’s displeasure, remained silent.
Birbal alone rose and declared that Akbar was indeed greater than Bhagavān. Pleased, the King asked him to explain. Birbal replied that if someone offended Akbar, the King could banish that person from his kingdom, whereas Bhagavān could not banish anyone from His kingdom. Akbar then understood the deeper implication. Bhagavān is the emperor of the entire universe, and there is no place outside His dominion. Wherever one goes, one remains within the kingdom of Bhagavān. Realising this, Akbar felt ashamed of his pride and recognised the all-pervading sovereignty of the Divine.
Story: The Third Eye of Śiva Once, Bhagavān Śiva was absorbed in deep meditation. His eyes, though slightly open, were turned inward rather than towards the external world. In a playful moment, Devī Pārvatī covered Śiva’s two eyes with her hands. Instantly, darkness spread throughout the entire universe, and all beings were plunged into fear, unable to see.
Moved by the devotion and terror of the beings, a third eye appeared on Śiva’s forehead. When it opened, a brilliant flash of light emerged and illumined the whole universe, restoring sight to all. Through this event, Pārvatī realised that the vision of Śiva could never be obstructed and that the very capacity of the universe to see depended upon His sight alone.
These illustrations convey the truth that Brahman is all-pervading, self-existent, and the ultimate ground of all power, perception, and order, within whom the liberated ātmā abides after attaining mokṣa.