Isha Upanishad: Difference between revisions

It is a key scripture of the [[Vedanta]] sub-schools, and an influential [[Śruti]] to diverse schools of [[Hinduism]]. It is the 40th chapter of [[Yajurveda]]. The name of the text derives from its incipit, ''{{IAST|īśā vāsyam}}'', "enveloped by the [[Ishvara|Lord]]",<ref name=ralphgriffith>[[Ralph T. H. Griffith]], [https://archive.org/stream/textswhiteyajur00grifgoog#page/n326/mode/2up ''The Texts of the White Yajurveda''], pages 304-308</ref> or "hidden in the Lord (Self)".<ref name=maxmuller>[[Max Muller]], ''The Upanishads, The [[Sacred Books of the East]]'', Part 1, Oxford University Press, Reprinted by Routledge in 2013, {{ISBN|978-0700706006}}, Vol. 1, pages 311-319</ref> The text discusses the [[Ātman (Hinduism)|Atman]] (Soul, Self) theory of Hinduism, and is referenced by both [[Dvaita Vedanta|Dvaita (dualism)]] and [[Advaita Vedanta|Advaita (non-dualism)]] sub-schools of Vedanta.<ref>AK Bhattacharyya, ''Hindu Dharma: Introduction to Scriptures and Theology'', {{ISBN|978-0595384556}}, pages 25-46</ref><ref>Madhava Acharya, ''The Commentary of Sri Madhva on Isha and Kena Upanishad'', {{oclc|24455623}}; also ''Isavasyopanisad bhasya sangraha'', {{ISBN|978-8187177210}}, {{oclc|81882275}}</ref>

Ralph Griffith and [[Max Muller]], each interpret the term "Isha" in the Upanishad interchangeably as "Lord" and "Self" (one's soul).<ref name=ralphgriffith/><ref name=maxmuller/> Puqun Li translates the title of the Upanishad as "the ruler of the Self".<ref>P Li (2012), A Guide to Asian Philosophy Classics, Broadview Press, {{ISBN|978-1554810345}}, page 4</ref>

Buddhism scholars such as Richard King date Isha Upanishad's composition roughly to the second half of the first millennium BC, chronologically placing it after the first Buddhist Pali canons.<ref>Richard King (1995), Ācārya, Gauḍapāda - Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā, SUNY Press, {{ISBN|978-0-7914-2513-8}}, pages 51-54</ref>

 

The 8th-century Indian scholar [[Adi Shankara]], in his ''Bhasya'' (review and commentary) noted that the mantras and hymns of Isha Upanishad are not used in rituals, because their purpose is to enlighten the reader as to "what is the nature of soul (Atman)?"; the Upanishad, thus, despite Yajurveda Samhita's liturgical focus, has not historically served as a liturgical text.<ref name=mmullercci/><ref name=adishankaraisha>[https://archive.org/stream/upanishadssrisan00sita#page/n7/mode/2up The Isa, Kena and Mundaka Upanishads and Sri Sankara's Commentary] Adi Shankara, SS Sastri (Translator), pages 1-29</ref> Isha Upanishad is a philosophical text.<ref name=charlesjohnstoncomments>Charles Johnston (1920), {{Google books|8ZUBBQAAQBAJ|The Mukhya Upanishads: Books of Hidden Wisdom}}, Reprinted by Ksetra Books, pages 49-83</ref>

Ralph Griffith interprets the word "Isha" contextually, translates it as "the Lord", and clarifies that this "the Lord" means "the Soul of All, and thy inmost Self – the only Absolute Reality".<ref name=ralphgriffith1>[https://archive.org/stream/textswhiteyajur00grifgoog#page/n326/mode/2up Book the Fortieth] White Yajurveda, Ralph Griffith (Translator), page 304 with footnote 1</ref> The term "This All" is the empirical reality, while the term "renounced" is referring the Indian concept of [[sannyasa]], and "enjoy thyself" is referring to the "blissful delight of Self-realization".<ref name=ralphgriffith1/><ref name=maxmullercomments>Max Muller (Translator), [https://archive.org/stream/upanishads01ml#page/314/mode/2up Vajasaneyi Samhita Upanishad], Oxford University Press, pages 314-320</ref>

The [[Advaita Vedanta]] scholar Shankara interprets the above hymn 1 as equating "the Lord" as the "Atman" (Soul, Self).<ref name=adishankaraisha/> In contrast, [[Madhvacharya]], the [[Dvaita Vedanta]] scholar interprets the hymn as equating "the Lord" as [[Vishnu]], or a monotheistic God in a [[henotheism|henotheistic]] sense.<ref name=madhavabhasya>[https://archive.org/stream/isopanishadmadhva/isopanishad_madhva#page/n0/mode/2up Isopanishad with commentary by Sri Madhavacharya] Extracted pages 1-5 (in Sanskrit)</ref> Other interpretations have also been suggested. For example, the more recent scholar [[Mahīdhara]] suggested that hymn 1 may be referring to Buddha, an interpretation that Max Muller stated was inadmissible because of the fundamental difference between Hinduism and Buddhism, with Hinduism relying on the premise "Soul, Self exists" and Buddhism relying on the premise "Soul, Self does not exist".<ref name=maxmullercomments/><ref>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref>

Adi Shankara suggests that "he" in hymn 6 (last sentence in above quote) is the "seeker of emancipation, on a journey to realize Self and Oneness in innermost self and everyone, and includes those in [[sannyasa]]";<ref name=adishankaraisha/> while Madhvacharya suggests "he" is "the individual soul in loving devotion of God, seeking to get infinitely close to the God soul".<ref name=madhavabhasya/>

Max Muller, in his review of commentaries by many ancient and medieval Indian scholars,<ref name=maxmullercomments/> states that these verses of Isha Upanishad are proclaiming the "uselessness of all rituals, whether related to sacrifices or precepts of [[dharma]]", but simultaneously acknowledging the "harmlessness and necessity of social activity, that may be seen as potentially intermediate preparation to the path of Knowledge". The Isha Upanishad, is reminding the reader that neither routine life and rituals are right nor are they wrong, states Max Muller.<ref name=maxmullercomments/> They may be necessary to many, nevertheless, to prepare a person for emancipation, to show the path where cravings feel meaningless, and to produce a serene mind that longs for meaning and one that can discern highest knowledge.<ref name=maxmullercomments/> Ralph Griffith suggests the verses 2–6 of Isha Upanishad are condemning those who perform ''Karma'' in order to "get future advantages in life or to gain a place in heaven", because that is ignorance. The avoidance of "soul knowledge and its eternal, all-pervasive nature" is akin to "killing one's soul" and living a dead life states Isha Upanishad, states Griffith.<ref name=ralphgriffith/> The pursuit of Self is the seeking of the eternal, the whole, the all-transcending, the self-depending, the Oneness and law of all nature and existence.<ref>Astrid Fitzgerald (2002), Being Consciousness Bliss: A Seeker's Guide, Steiner, {{ISBN|978-0970109781}}, page 52</ref>

In final hymns 15 through 18, the Upanishad asserts a longing for Knowledge, asserting that it is hidden behind the golden disc of light, but a light that one seeks. It reminds one's own mind to remember one's deeds, and accept its consequences.<ref name=adishankaraisha/> The Madhyandina recension and Kanva recension vary in relative sequencing of the hymns, but both assert the introspective precept, "O ''Agni'' (fire) and mind, lead me towards a life of virtues, guide me away from a life of vices", and thus unto the good path and the enjoyment of wealth (of both karma's honey and Self-realization).<ref name=charlesjohnstoncomments/><ref name=maxmullercomments/> The final hymns of Isha Upanishad also declare the foundational premise, "I am He", equating one soul's oneness with cosmic soul.<ref name=adishankaraisha/><ref>E Röer, Bibliotheca Indica: A Collection of Oriental Works, Isha Upanishad, Asiatic Society of Bengal, Volume 15, pages 69-74</ref>

* [[Sri Aurobindo]], ''The Upanishads''http://www.sriaurobindoashram.org/ashram/sriauro/downloadpdf.php?id=32 [http://www.sriaurobindoashram.info/Contents.aspx?ParentCategoryName=_StaticContent/SriAurobindoAshram/-09%20E-Library/-01%20Works%20of%20Sri%20Aurobindo/-12_The%20Upanishad_Volume-12]. [[Sri Aurobindo Ashram]], [[Pondicherry (city)|Pondicherry]]. 1972.