Lessons on the Upanishads: 22 - Swami Krishnananda.

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Tuesday 17, February 2026, 05:30.
Books
Upanishads
Lessons on the Upanishads: 4.1.
Chapter 4: The Isavasya Upanishad -1.
Post-22.

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Of the many Upanishads, I mentioned the names of ten that are very important. Among these ten, one is known as the Isavasya Upanishad. Inasmuch as it occurs in the mantra portion, or the Samhita part of the Vedas, it is also called the Mantra Upanishad. Though it is very short, it is a very important Upanishad.

In a sense, this Isavasya Upanishad gives us four important instructions. Four types of knowledge are imparted to us by this Upanishad. Firstly, the Creator pervades the whole of creation. Secondly, everyone is to do one's duty. Thirdly, knowledge and action have to be combined and not be considered as opposites. Fourthly, we should view God and the world as being in a state of harmony, not as opposed to each other.

Isavasyam idam sarvam yat kim ca jagatyam jagat, tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam (Isa 1) is the first mantra of the Isavasya Upanishad. This mantra says: “All this is enveloped by the Supreme Being.” The word 'enveloped' has to be understood in its proper connotation. I am enveloped here by this piece of cloth. You are enveloped by a shirt. Is it in this sense that the Creator envelops the universe, or is there any other meaning implied in this great statement? The philosophies, or Darshanas as they are called, have many things to tell us about this matter.

The Creator, whom we call God, manifests this universe, creates this universe. In what manner does He create the universe? There are instances of someone creating something in this world. A carpenter creates a table or a chair. A potter creates a mud pot. Is this the way in which God creates the world? Some say that this is not the way in which God creates, because a carpenter requires some tool and some material out of which and through which he can manufacture a table or some furniture. But, where is the instrument or tool, and where is the material for God? If we say that there is some material outside God, then there will be another difficult question: Who created this material? If God created the world out of some existent material, someone must have created that material also. Is God Himself the creator of that material wood or furniture of this cosmos? The question is a vicious one; it is what is called 'begging the question'. Hence, problems connected with the creation of the world do not seem to be easily solvable by merely assuming that there was some material before God at the time of the creation of this universe. Though there are some thinkers and philosophers who hold this opinion that there is an eternally existing material out of which God fashions this universe, there are others who feel that this is not the proper way of visualising the fact of creation.

God must have modified Himself into this universe, as milk modifies itself into yogurt or curd. Otherwise, we cannot explain how God creates this world. The assumption of a totally independent material existence outside God is not permissible for various reasons, one of the reasons being that it would limit God to a finite entity. Finitude is that state of being which has something outside it, another finite. Everyone is limited and everyone is finite because of the existence of other finitudes—in the sense that there are things and persons outside every person and thing. God also would become finite because the existence of another thing outside God, such as the material for creation, would condition God to a limited existence. Therefore, the doctrine that the creation of the world came out of an already-existing material would be a contending factor before God, an opposition to God. God would then not be infinite. Therefore, God must Himself have become this universe. This is the second doctrine.

The first doctrine is called Arambhavada. A creation out of something and producing something totally new is the doctrine of Arambhavada, which involves multiplicity and duality in creation. As I mentioned, the assumption of a duality between God and the material of creation would limit God to a finite existence and He would be mortal like anybody else. He would no more be immortal. This is the reason why the Parinama doctrine, which is the second one, the transformation theory, was conceived by certain philosophers. God has become this universe, as milk has become curd.

However, there was a third set of philosophers who thought that this is also not a very reasonable way of arguing the case. How can God modify Himself? That would mean He transforms Himself into something else. Milk can never become milk again, after it has become curd. It is destroyed; it has become something else. 'A' has become 'B'. When 'A' becomes 'B', 'A' ceases to exist afterwards. There would be no God. There would be only creation, as there would be only curd and no milk in the act of transformation. Where is the point in searching for God and aspiring for the attainment of God if He does not exist at all and He has already destroyed Himself by a self-modification of His being into the form of this cosmos? This theory, known as Parinamavada, is not to be regarded as very appropriate to God's eternity and immortality.

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