ISAVASYA UPANISHAD : - 9. Swami Tejomayananda.

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Saturday, July 30, 2022. 20:00

Wave 3: Mantras 9-14 (6 No.): 

The Integration of KNOWLEDGE

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IN THIS SECTION of 6 verses, we have two sets of 3 verses, each set following the 

same pattern. These are mystical verses and require the help and guidance of a Teacher to 

explain them. They have many interpretations, according to the orientation of the various 

schools of thought. They address the eternal problem facing man: Does the solution to the 

problems in life lie in Action & Devotion or in pure Knowledge? Is the solution secular or 

spiritual? How are we to view the manifested and the Unmanifested levels of creation?

This problem is tackled in both sets of verses. The first set tackles it from the 

individual’s standpoint, i.e. from the Microcosmic level, known as Vyashti. The second set 

tackles the same problem from the cosmic standpoint, i.e. the Macrocosmic level, known as 

Samashti.

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A. AVIDYA & VIDYA:The Microcosmic Perspective

In the first case, the two avenues open to man are termed Avidya and Vidya. These 

represent the path of Action and of Knowledge respectively. The former concerns the 

activities of man aimed at survival of his civilization, including the knowledge of all secular 

matters. Relative to the ultimate standpoint of Vedanta, this is classified as the realm of 

Avidya or ignorance.

The latter concerns the knowledge of matters related to the spirit of man, and deals 

with knowledge of God. This knowledge is grouped together and given the name of Religion. 

This pathway is all that is “other-worldly”, and makes us look at the life hereafter, the life in 

heaven or hell as we know it. Vedanta’s goal falls in neither of these two categories.

The problem of man has always been which path does he follow – the secular or the 

religious? Proponents of both these paths tend to be extremists, restricting themselves to 

solely one of these realms to the complete neglect of the other. A die-hard materialist want 

nothing to do with God; and a die-hard religionist wants nothing to do with the world. The 

Vedantin says that both these approaches are wrong. A happy combination of these two 

avenues in life has to be sought and practised. That is the way for man’s emancipation.

Man has to use his discrimination and common sense and not go to the extremes; 

the middle path is recommended by the sage of this Upanishad. This is the way forward that 

is most conducive to his spiritual and material well-being. We cannot have a world without 

God, nor can we have a God without the world as long as we are locked in our body consciousness.

 Both aspects need to be taken into consideration in our individual lives.

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B. SAMBHOOTI & ASAMABHOOTI: The Macrocosmic Perspective

In the second case, taking the cosmic approach, the two methods open to man are 

termed Sambhooti and Asambhooti. These represent the two major dividing lines in 

creation, namely the manifested world (Sambhooti) made of the five elements, and the 

unmanifested or causal world (Asambhooti) prior to the birth of the elements. The former is 

the Effect we see as this universe and the latter is the unmanifested Cause of it.

At the cosmic manifested level, creation includes both the gross as well as subtle 

manifestations (the mind, intellect, ego, life-forces, etc). The subtle is also part of the 

manifested world although we cannot grasp it with our senses. This realm is headed by 

Hiranyagarbha, who is the “First-born” within this realm, and everything else that is created 

falls under him. Technically, Hiranyagarbha is Consciousness that is associated with the 

subtle level of manifestation. This realm is referred to as Sambhooti in this Upanishad.

Higher than Hiranyagarbha lies the realm of Ishwara, which is the pure Causal world. 

This realm consists of the Supreme Being in association with His creative power called Maya,

constituted of the three Gunas in equilibrium. Nothing is manifest in creation yet. This realm 

of Ishwara is what the Upanishad refers to as Asambhooti. 

As in the microcosmic level, here also the tendency is for us to concern ourselves 

only with one and ignore the other, for precisely the same reasons. Worshippers of the 

material manifestations adopt Hiranyagarbha as their supreme Deity. Under Him come 

Indra, Agni, Vayu, Varuna, etc, in Vedic times; and Deities like Rama, Krishna, Shiva, Devi, 

Hanuman, etc, in post-Vedic or Puranic times. The common name for these is “Personal 

Gods”. In contrast, worshippers of Ishwara fix their concentration on the “Impersonal God”, 

as symbolised in Om, Brahman, Atman, etc. The divide is further differentiated by classifying 

the former worship as Bhakti (Devotion) and the latter as Jnana (Knowledge).

The same remarks as for combining Avidya with Vidya apply equally to a 

combination of Sambhooti and Asambhooti. In their combined worship lies the happiness of 

man. When both are taken care of, we have the proper development and unfolding of all 

aspects of man’s life. The Truth conveyed to us by the Upanishad is that man is a spiritual 

being having a material association in this universe. Both realms need to be taken into 

consideration and given their due for the overall well-being of man. This overall well-being is 

referred to here as “conquest over Death” (no more pain, sorrow, suffering, fear, etc), under 

Avidya and Sambhooti; and as the attainment of “Immortality” (no more death, rebirth, 

transmigration, Samsara, etc), under Vidya and Asambhooti.

The “well-being” is described in other ways, too, according to the leanings of the 

school of thought. The highest goal set out in the Upanishads is Sadya Mukti or immediate 

liberation from the cycle of worldly life. A second-tier means to this goal is provided for as 

Krama Mukti, or gradual liberation, leading from Karma to Upasana and then to Jnana. The 

former can be attained in this birth itself, whereas in the latter evolution continues in the 

higher heavens such as Brahmaloka until the same final liberation is attained.

With this background or overview, the verses can be read with more clarity and 

understanding of their full import and meaning. The ‘mystery’ shrouding the mantras has 

been cleared. We can now take up a detailed study of the mantra.

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Next - A. AVIDYA AND VIDYA

Mantram - 9: Worship of Avidya & Vidya

To be continued ....

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