The Upanishads | Page 6

so unitedly and with loving hearts
teacher and disciples prayed to the Supreme Being for His grace and
protection. It is not possible to comprehend the subtle problems of life
unless the thought is tranquil and the energy concentrated. Until our
mind is withdrawn from the varied distractions and agitations of
worldly affairs, we cannot enter into the spirit of higher religious study.
No study is of avail so long as our inner being is not attuned. We must
hold a peaceful attitude towards all living things; and if it is lacking, we
must strive fervently to cultivate it through suggestion by chanting or
repeating some holy text. The same lesson is taught by Jesus the Christ
when He says: "If thou bring thy gift to the altar and there rememberest
that thy brother hath aught against thee; leave there thy gift before the
altar and go thy way; first be reconciled to thy brother, and then come
and offer thy gift."
Bearing this lofty ideal of peace in our minds, let us try to make our

hearts free from prejudice, doubt and intolerance, so that from these
sacred writings we may draw in abundance inspiration, love and
wisdom.
Paramananda

Isa-Upanishad

This Upanishad desires its title from the opening words Isa-vasya,
"God-covered." The use of Isa (Lord)--a more personal name of the
Supreme Being than Brahman, Atman or Self, the names usually found
in the Upanishads--constitutes one of its peculiarities. It forms the
closing chapter of the Yajur-Veda, known as Shukla (White).
Oneness of the Soul and God, and the value of both faith and works as
means of ultimate attainment are the leading themes of this Upanishad.
The general teaching of the Upanishads is that works alone, even the
highest, can bring only temporary happiness and must inevitably bind a
man unless through them he gains knowledge of his real Self. To help
him acquire this knowledge is the aim of this and all Upanishads.

Isa-Upanishad

Peace Chant
OM! That (the Invisible-Absolute) is whole; whole is this (the visible
phenomenal); from the Invisible Whole comes forth the visible whole.
Though the visible whole has come out from that Invisible Whole, yet
the Whole remains unaltered.
OM! PEACE! PEACE! PEACE!
The indefinite term "That" is used in the Upanishads to designate the
Invisible-Absolute, because no word or name can fully define It. A
finite object, like a table or a tree, can be defined; but God, who is
infinite and unbounded, cannot be expressed by finite language.
Therefore the Rishis or Divine Seers, desirous not to limit the
Unlimited, chose the indefinite term "That" to designate the Absolute.
In the light of true wisdom the phenomenal and the Absolute are
inseparable. All existence is in the Absolute; and whatever exists, must
exist in It; hence all manifestation is merely a modification of the One

Supreme Whole, and neither increases nor diminishes It. The Whole
therefore remains unaltered.
I
All this, whatsoever exists in the universe, should be covered by the
Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the
wealth of any man.
We cover all things with the Lord by perceiving the Divine Presence
everywhere. When the consciousness is firmly fixed in God, the
conception of diversity naturally drops away; because the One Cosmic
Existence shines through all things. As we gain the light of wisdom, we
cease to cling to the unrealities of this world and we find all our joy in
the realm of Reality.
The word "enjoy" is also interpreted by the great commentator
Sankaracharya as "protect," because knowledge of our true Self is the
greatest protector and sustainer. If we do not have this knowledge, we
cannot be happy; because nothing on this external plane of phenomena
is permanent or dependable. He who is rich in the knowledge of the
Self does not covet external power or possession.
II
If one should desire to live in this world a hundred years, one should
live performing Karma (righteous deeds). Thus thou mayest live; there
is no other way. By doing this, Karma (the fruits of thy actions) will not
defile thee.
If a man still clings to long life and earthly possessions, and is therefore
unable to follow the path of Self-knowledge (Gnana-Nishta) as
prescribed in the first Mantram (text), then he may follow the path of
right action (Karma-Nishta). Karma here means actions performed
without selfish motive, for the sake of the Lord alone. When a man
performs actions clinging blindly to his lower desires, then his actions
bind him to the plane of ignorance or the plane of birth and death; but
when the same actions are performed with surrender to God, they
purify and liberate him.
III
After leaving their bodies, they who have killed the Self go