ISAVASYA UPANISHAD: “The All-Pervading Reality”: 6 - Swami Gurubhaktananda.

==========================================================================================

Friday 14, November 2025, 19:25.          
ISAVASYA UPANISHAD:  
18 Mantras on: “The All-Pervading Reality” 
Reflections: Swami Gurubhaktananda 
on the 12 Lectures delivered: Swami Tejomayananda:  to the 15th Batch Vedanta Course:   at Sandeepany Sadhanalaya, Powai, Mumbai 
July 11th – July 16th, 2012
Post-6.

===========================================================================================

ISHAVASYA UPANISHAD 
MEDITATIONS on the Self
Wave 2: Mantras 4-8 (5 No.) 

============================================================================================

Gajendra Moksha, the power of Surrender!

Mantram - 5: Finding the Correct Means:

1 

Tat ejati tat na ejati, = That (the Atman) moves and yet It moves not;

2 

tat doore tat u antike; = It is far away and yet It is near; 

 3 

tat antah asya sarvasya, = It is within all of this;  

 4 

tat u sarvasya asya baahyatah. = and yet It is also outside of all this. 

=============================================================================================

This second mantram dealing with the “Riddles”, places before us more clues as to where the Self could be hiding. The whole hunt seems to be afutile exercise. The point being made is that we are using the wrong means to discover the Self.  Until we adopt the right means, it is going to be impossible to find the Self.  

To know if a flower is real or artificial what are the right means? It cannot be the eyes; the artificial flower looks identical to the real. It cannot be the ear; both remain as  dumb as doorposts. It cannot be the nose because the artificial flower has been sprayed with the same scent as a real one. The ‘touch test’ too is not conclusive; both flowers can feel the same to the skin. 

The answer is Time.  If given sufficient time, the real flower will fade while the artificial flower will not. Time is the correct means to ascertain the truth about the flower. 

1-4

In the same way, this verse gives us the strongest hint that we are seeking the Self with the wrong means. The Self is beyond all mental concepts. Far and near, within and outside, moving and unmoving – all these are concepts in the mind, based on time and place. They tell us that with the mind we can never ‘catch’ the Self. The mind and the Self are in two totally different realms of reality. 

Such mantras are deliberate and quite common in Vedantic literature. The author knows that it is only when the mind is compelled (by such contradictions) to abandon its pet ideas, will it quieten down and make it possible for the Self to shine forth of its own accord. Mantras such as this do not allow one to form a concept. When the mind is forced to stop making concepts, that is the only time it can get close to understanding what the Reality is. It may feel uncomfortable in the zone it is being pushed into but at least it has a better chance there than in its own fanciful conceptual world. The contradictions themselves need not be taken seriously, nor is it necessary to find  philosophical explanations for them. That would only lead to building up more concepts. 

Guruji added a riddle of his own: “Which runs faster, heat or cold?” Answer: “Heat – you can catch a cold quite easily!” 

Reading such mantras has bewildered many people. There was one Western critic who  said, “The Upanishads are a blabbering in early childhood.” Well, if that is so, then the blabbering was done in perfect Samskrit! 

Guruji defended these verses purely on the basis of logic, leaving out all emotional reasons there may be, such as defending one’s “national pride” and so on. He said it was all to do with which standpoint we are observing from. The standpoint from the perspective of the body and mind (the Upadhis) will naturally be diametrically opposite to the standpoint from the Self, which is the standpoint the Upanishads are pointing to. 

The view from the ground is always different from the view at the top of the mountain. Common experience is at ground level and God-experience is at the mountain top. The viewpoints are bound to differ. From ground level it is not possible to understand what it is like at the top. This is what is being highlighted by verses such as mantras 4-8. 

*****

Next
Mantram - 6: The Jnani – Seer of the Self
Continues

=========================================================================================================