Dissolve away

To be born like a wave in ocean, 

A momentary distinction

And all the joys and sorrows to hold on to then

How real is that?

All relations and achievements,

All gains, possessions and giving aways!
When, the wave will dissolve away

Back to being ocean

Would the limited experience be so valuable then?
I thought this,

And then,

My heart flooded 

With uninterrupted joys 

Of the manifold, 

Of vastness,

Of no fear of separation or loss.

Ah! The ride as the wave became precious

For, it made me recognise the water! 

Enquiring ‘Creation’

To the thinkers of Vedanta, it is too obviously, blatantly fallacious to conclude that creation ‘began’ with a big-bang or any other theory! There is no eruption seen without its underlying cause. When the seed sprouts from the soil, we don’t say, a sapling is created. We say a sapling has emerged. So too, the creation is not created, it emerges. Instead of wasting human enquiry on discovering ‘WHEN’ the creation started? It would perhaps be fruitful to enquire, where did it emerge! ‘WHERE’ has the creation emerged?

DV thinks first, this is a maddening enquiry! Where? How can creation emerge in another creation? Then that creation in another and so on. This is the loop of ‘ad infinitum’. No wonder, Man is recycling his invention within creation. He cannot get out of the ‘created’.

And then DV saw! Creation is an emergence. Creation Exists even as its ‘unseen’ state. But where, WHAT is that soil which holds the seed and the sprout? And more importantly, Which is, by itself not a creation and certainly not its product.

Ah Brahman! The ever existent! For some tangibility, is called by a name “AUM” 🕉

Significance of a religious life.

In Vedās, a religious life is prescribed for all those who have :

a. Absence of Ātma Brahman Aikya jñanam.
b. Who have rāga-dveśa.

Absence of knowledge that the real nature of oneself- Ātma, is in fact, Brahman – the vast. Popularly referred to as Self-knowledge. The Self here is Ātma as oneself, and not the notion that I am an individual. This absence is referred to as Self-ignorance or simply ignorance. Ignorance is not referring to absence of any objective knowledge, like that of Physics, Economics etc. But it is stating the ignorance regarding Self-knowledge.

In the absence of Self -knowledge, the obvious outcome is “I am an individual”. And in such a notion of individuality, obvious is the presence of rāga-dveśa, likes and dislikes.

Man is afflicted by his Self ignorance primarily. It is the root cause of “ALL” the sorrows. Sprouting from it, man then gets afflicted by the likes-dislikes. In essence, the Vedās point out that a human being, irrespective of his gender, race, colour etc. spends away his life being constantly disturbed. Sorrow is encompassing all the felt disturbances.

But, an human being, again irrespective of his gender, race, colour etc. also has the equipped faculties, to gain this Self-knowledge. In the presence of which the root of Self -ignorance gets uprooted, there is then no locus for the individuality, and thus, no likes and dislikes get formed. The person of Self-knowledge, Such a human is referred to as “liberated”. Having fulfilled his human birth potential.

To uproot Self-ignorance, a lot of internal preparation is required. Just as to sow a seed, the soil is tilled; so too, for Self-knowledge, the human mind needs tilling.

This tilling is the job of a religious life.

Does every religion then take one to Self-knowledge?

No. Though ALL religions, when followed, cultivate the soil.

Vedic vision held the performance of the Vedic Karmas as religious. This was the karma-kanda, portion of Vedās detailing the knowledge regarding Karmas to be performed as per your notions of individuality. Abiding in the performance of the prescribed Karmās was being religious.

What was the advantage of this vision? The uniqueness of the vision of the Vedas? To the extent a person abided in his ordained karma, to that an extent indirectly his internal preparation took place. The source of sorrow coming from likes-dislikes got managed. And as one got prepared, the Vedās effortlessly revealed Ātma-jñana, through the Vedānta part, also called the Upanishads. Knowing which the final source of sorrow was destroyed. The one with Self-knowledge, now is the One. Where there is no sorrow. For sorrow to be, there has to be duality. But, for the Ātma-jñani, where is the other?

Thus, Vedic Karmās relevance as a religious life. And as with any knowledge, the chances of it being understood is relative, so too with Vedic knowledge. And the non-understanding leading to misunderstanding gets compounded when the knowledge is regarding the very Subject, the person, who has to re-know himself. This leads to layers and layers of deep-rooted superstitions, fanaticism, blind beliefs, rigid adherences, which more often destroy the very purpose of knowledge. And moreover, destroy the very potential of a human existence.

I will

I will let the world go by, like waters in a river..

Why will I hold on to it?

what for ever flows ..

i will step side to see the flow

where does it all go,

to which ocean does this life merge?

if all this was only nothing

then

anyways, why will I hold to it?

i will let it go

yes. I will let it go,

to return back

to my wakefulness

when I let the world go,

i live,

eternally..

let it go.

To live.

 

 

 

 

 

What is Sannyasa? (Renunciation)

What is Saṁnyāsa ?

Desire to give up is as natural as desire to procure. They are both necessary aspects in determining the path of life experiences. Both are healthy desires. Both can prove beneficial or detrimental to survival as well as to the quality of living. The desire to procure can become detrimental when it exceeds a limit. Among the many ills, few are, it makes a person greedy, arrogant and insecure. Whereas the desire to give up, when it exceeds limits can prove dangerous as giving up one’s responsibilities and sometimes, even one’s life. On the other end of extreme, the desire to give up can also pave the path of absolute freedom. Mokṣa. This, the desire to procure can never bring. Mokṣa.

Saṁnyāsa is the healthy desire to give up which paves the path of Mokṣa.

Saṁnyāsa, its essential meaning is त्याग Tyāga. And Tyāga, the essential meaning is ‘To give up’. ‘To abandon’. ‘To leave’. But while Saṁnyāsa involves giving up, mere giving up is not Saṁnyāsa.

What is it that needs to be given up? To know this, we first recognise what is it to procure? What propels the desire to procure?

All procuring is prompted by an inner sense of unfulfillment. An inner sense of security, wanting to be loved, cared for. A felt incompleteness which drives one to seek a projected fulfilment. Upaniṣads call them एषणा eṣaṇa. All our material assets upto, all our relationships, are driven by the same sense of incompleteness. Brihadāranyaka Upaniṣad divides all our fundamental desires into three eṣaṇas. वित्तैषणा Vittaiṣaṇa, पुत्रैषणा Putraiṣaṇa & लोकैषणा Lokaiṣaṇa. They are representing Desire for wealth, Desire for a Son and Desire for a Heavenly life respectively. One desires some material possessions since they are necessary to expand a family. And son is expected to further the family and also grow it further, so son is desired. He is also expected to release his father from his debts, which ensure a heavenly life for the father. In these three fundamental desires, all the complex desires get included, for their ends would fall into one of these three. These remain the fundamental propellers for all forms of procurement. And the Upaniṣads further bring these down to अहंकार – ममकार संबन्ध ahaṃkara – mamakara. Relationships born of the notion “My Body” “I am an individual” one begins to own objects and also exert an authority of ownership on people. This brings relations like, “My family” “My husband” “My children” My house” “My car” “My table” My pen” “My bat” “My doll” Etc. Etc. As long as these remain in limits of universal laws, or even, and also legal laws, they give some happiness and fulfilment, limited and short-lived as they are.

But, when any of these procurements begins to be strenuous, riddled with pain and suffering, man wants to abandon the same. By such a giving up, the physical effort is given up. Even the mental chase of that particular may be given up. But the inner sense of unfulfillment, cannot be given up. It remains nudging inside. Due to this, man resumes to procure something else with a fresh hope, may be now, he gets the fulfilment, which will result in peace, mental relaxation and innermost happiness that will last his lifetime! Such a giving up in the first place, is called Rajasic Tyāga.

Sometimes one just gives up something or someone, without truly having understood the value of the object or the person. It is out of haughtiness or sheer lack of wisdom, or information. Many a times man gives up, only to regret later, when the value gets known. Such a giving up is called Tamasic Tyāga.

Both Rajasic and Tamasic Tyāga are not qualifying for Saṁnyāsa.

In the ahaṃkara-mamakara relationships and their strenuous nature to sustain them, possibly, some see, the futility and falseness of the assumed association, “that the method of procurement of objects and people, gives fulfilment.” It dawns upon them that it is a chase of 99. A spiral leading nowhere. It is simply wrong to assume that outward possessions or relations born due to “me being a body” can ever, can in fact NEVER bring inner fulfilment. They want to now instantly give up this life leading to procurements. They give up. All actions. All relations. All procuring habits. Such a giving up, is Sātvika Tyāga. An essential requirement for Saṁnyāsa. But, it still does not remove the inner felt unfulfillment.

Saṁnyāsa is of two essential kinds.

1.Ceasing activities that promote self procuring. And directing them towards means which help in discovering inner fulfilment. For facilitating this, one may take to the Saṁnyāsa Āśrama. The characteristic of Saṁnyāsa Āśrama is taking on certain vows, along with and including which are; काषायवस्त्र dressing one’s body in ochre coloured clothes, दण्ड carrying a stick, कमण्डलुआदि, a vessel for receiving food Anna Prasadam and मुण्ड shaving off the hair on the head. Without possessing anything, they choose to dwell modestly. This shift of āśrama without inner completeness yet, and for the sake of pursuing, discovering the inner completeness is called Vividiṣa Saṁnyāsa. Many kinds of saṁnyāsi fall in this category. It may be safe to presume the majority are such saṁnyāsi. They may pursue inner completeness through service, devotion or even austerities. But, they put little or no emphasis on ātma jñana as the primary and sole means of inner completeness.

Inner incompleteness is not a truth. It is a false belief. Man is inherently complete. He has to just discover it. And as with any belief, this too gets corrected with knowledge only. In this case, with self knowledge, ātma jñana, regarding one’s completeness.

Few take to vividiṣa saṁnyāsa for pursuing ātma jñana solely. To them, everything else is only incidentally relevant. All service, devotion, austerities will never occupy their life completely. They will spend their life seeking a Brahma Jñani ācharya, who would only be interested in dispersing the ātma jñana for the sake of the seeker. They will do the śāstra adhyayanam (indepth study of śāstra), will reflect, question, exert to understand the Mahāvākya, TAT TVAM ASI. All this, for liberation only. For in their minds they have well observed the endlessness of all other pursuits and the struggles and limitations. They are ready to give up everything for discovering the inner completeness.

Among all such, the One who rises enough in his inner pursuits to discover the Truth which ends all struggles and he is able to claim AHAM BRAHMĀSMI. He gains the Brahmānandam. The absolute, unbroken happiness.
2. There is another route to claiming Brahmāndam. Without taking vividiṣa saṁnyāsa. He remains with his life activities that he generated so far and begins the Tyāga of ahaṃkara-mamakara along with pursuing ātma jñana. This is Mānasa saṁnyāsa. Once his pursuit for the same culminates in discovering the Brahmānandam, he may then choose to give up all his possessions and relations. He has culminated his life journey. He may choose then to remain the rest of his life in his atmajñana. For this sole reason he may take to saṁnyāsa āśrama. It is then called Vidvat Saṁnyāsa. Or he may not take Saṁnyāsa at all and continue living among his life activities as a liberated one!

The following are also possible

3. When one takes to Saṁnyāsa Āśrama born from Rajasic Tyāga, it is referred to as Marakat Saṁnyāsa. Marakat means monkey. Such a person will keep wavering on his decision to have taken Saṁnyāsa.

4. There is a provision of an exception. Under a specific condition as an debilitating or a fatal disease, some wish to take Saṁnyāsa. It is taken almost at the dying moments. Such a Saṁnyāsa is called Ātura Saṁnyāsa.

For Mokṣa, ātma jñana is mandatory, and for ātma jñana, saṁnyāsa is essential. Whether vividiṣa or mānasa. But giving up the ahaṃkara-mamakara is what determines one is a saṁnyāsi or not.

In the world, many take to vividiṣa saṁnyāsa for the sake of filling their bellies and desires. A seeker should know, learn to differentiate and recognise the real from the fake!

In the Bhaja Govindam, verses attributed to Ādi Śaṅkarācharya, his student Padmapāda points out the foolishness of those who fake saṁnyāsa.

जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति मूढो
ह्युदरनिमित्तं बहुकृतवेषः ॥ १४॥

There are many who go with matted locks, many who have clean
shaven heads, many whose hairs have been plucked out; some are
clothed in orange, yet others in various colours — all just for
a livelihood. Seeing truth revealed before them, still the foolish
ones see it not.

Whereas in the Bhagavad Gītā, Kṛṣṇa tells Arjuna in the

अनाश्रित: कर्मफलं कार्यं कर्म करोति य: ।
स सन्न्यासी च योगी च न निरग्निर्न चाक्रिय: ॥६.१॥

Anāśritaḥ karmaphalaṃ karyaṃ karma karoti yaḥ
Sa sannyāsī cha yogi cha na niragnirna chākriyaḥ |6.1|

श्रीभगवान् बोले-

जो पुरुष कर्म फल का आश्रय न लेकर, करने योग्य कर्म करता है,
वह सन्न्यासी तथा योगी है;
न केवल अग्नि का त्याग करने वाला और न क्रियाओं का त्याग करने वाला ।।1।।

Śri Bhagavān says –
The one who does what ought to be done, without depending on the results
Such a One is called a saṁnyāsī and He alone is the Yogī
Not the one who merely gives up physical worship, nor the one who gives up actions.

Arjuna wanted to take to Rajasic Tyāga, and Marakata saṁnyāsa, when he saw his close ones standing across him in war, ready to fight him. Overwhelmed, Arjuna collapsed in anxiety at the thought of loosing them all. And suddenly he began to talk all philosophical. “What is the use of war?” “Why should we be greedy?” “Better is a life of Bhikśa (another discipline of saṁnyāsa, where they request to be fed from the householders) than to kill one’s own for the sake of a piece of land?” Etc. Etc. He came up with many such seeming intelligent arguments. But Kṛṣṇa knew him well and also his inner maturity. He was not ready for giving up the ahaṃkara-mamakara. On the contrary he was suffering the attachments born of them. Thus, Kṛṣṇa gives Arjuna the above advice. That it was better for him to act as ought to be done and first begin by giving up his attachments to the outcomes of his actions. That itself will qualify him gradually into a full fledged saṁnyāsi, ready then for Mokṣa. This was the advice to begin Mānasa saṁnyāsa. He tells Arjuna to be a saṁnyāsī, to be a yogī. And by telling Arjuna, Kṛṣṇa is telling us all. To stop leading a deluded life and live a more deliberate and conscious life which raises one’s own being.

© Deepti Vishwanath
24.2.17
Mahā Shivarātrī

Praying for the ‘third eye’ to open. Wishing everyone a blessed  Mahā Shivarātrī. 🕉

Law called Karma – what does it mean?

Since karma has found itself in the mainstream English dictionary, here, I will continue to use it as an English word instead of, and alongwith, interchangeably with action.

No karma is done without a reason, purpose, intent, motive. It is not possible to generate the will to act without them. While the physical action obviously brings a physical manifestation-as the result, the reason for your body to be propelled to act,  it is the intent also, which affects the outcome.

How much does the intent affect the result?

For very apple seed sown you get an apple tree, is the physical aspect of the law. A दृष्ट फल Drusta phala. An observable, seen result. Then there is the delayed result, which is subtle. And also not immediately experienced. It is called the अदृष्ट फल adrusta phala. The immediately unobservable, unseen, but will surely be seen at a proper time, some time. It is a delayed result. How many apples will the tree yield? What would be the taste? This cannot be known when the seed gets sown. This remains unseen. But get known when the tree matures and yields fruit.

Karta  —> karma  —> drusta phalam + some adrusta phalam.

Karta -the doer, the decider of the action, engages in the karma, action. And that action will bring back to him results in two pronged way. The immediately observable, which will be seen shortly after the completion of the action and the immediately not observable result, which will be seen much later. And so remains unrecognised, ambiguous when it fructifies. Best known only as Luck. Good / Bad are decided by the experiencer of it.

The Drusta phala gets destroyed once it is expereinced, consumed. The adrusta phala gets destroyed when it becomes Drusta phala. Take it as in the analogy of an apple seed sown. It takes time to yield the fruit. While the fruit has not matured yet, it lays latent in the tree. But, once it has, it is now ready to be consummed. That fruit gets destroyed but its seed is still there. Lives long enough. But is perishable.  Before it does, it can possibly restart the cycle of seed-fruit-seed, or perish from its ‘seed-ness’ loosing its seediness.

No karma can be disconnected with the karta-the doer. And no karta can be disconnected with his motive for the karma. Thus, common sense says, the result of karma must be enjoyed by the karta and also that each one’s differing intentions must be a major reason for the differing results for each. Since it is a common observation, that even when the same physical action is done by different people, the same result is not experienced by them.

Law of causation explains only the Drusta phala -seen aspect. For every cause there is an effect. This is a linear equation which covers only the immediately seen. Where Law of karma explains both the immediately seen and the also immediately unseen, but will-become-seen-later aspect. Understanding the Law of Karma means understanding that karma has adrusta phala, which is far greater in implications than the drushta phala.

 

Deepti Vishwanath

Faith and Śraddha

What is required to know the śastra? Faith or śraddha? Are they the same?

No. Faith and Śraddha are different as lemon tea and milk tea. Both are teas but their essential ingredient is different. Similarly Faith and Śraddha both have a difference which is very significant in knowing the śastram.

Faith in English dictionary – “Christian Theology. the trust in God and in His promises as made through Christ and the Scriptures by which humans are justified or saved.” “belief in God or in the doctrines or teachings of religion.” “a system of religious belief: the Christian faith; the Jewish faith.” “belief that is not based on proof.” “confidence or trust in a person or thing.”

For the study of the śastram, śastra itself gives the qualifications of the aspiring student. The one who is endowed with the sādhana chatustayam-the group of 4 qualities will gain śastra vidya.

1. Viveka – a discerning capacity to think rationally.

2. Vairagya – Dispassion towards all engagements which bring an ephemeral pleasure.

3.  Shama-Dama-Ādi Shataka sampatti. The wealth of the subset of six qualities, sense control, mind control, endurance, an ability to withdraw the mind wilfully from its preoccupied state, equanimity and  ŚRADDHA.

4. Mumukshatvam – yearning for, a longing for absolute freedom.

There is an oft quote from the Bhagavad Gītā (Ch4, Vs39), “श्रद्धावान् लभते ज्ञानम् ।” “The one who has śraddha gains the knowledge.” श्रद्धावान् śraddhavān – the one who has śraddha; लभते labhate- gains; ज्ञानम् jñanam- knowledge.

Śraddha in Sanskrit-Hindi dictionary – “आस्था, निष्ठा, विश्वास, भरोसा ।” “देवी सन्देशों में विश्वास, धार्मिक निष्ठा ।” “आदर, समान ।” “शान्ति, मन की स्वस्थता ।”

What is that ‘little’ difference between faith and śraddha? By the dictionary meanings they seem alike.

Faith expects you to accept without understanding or questioning. Because it is the truth. Believe in it. Śraddha expects you to understand first and for which question when necessary, but with faith, that the answer must be right, only you cannot see it so. Having that trust in the śastra and the śastra ācharya (teacher), who will painstakingly keep explaining, answering every doubt, till they are removed.

Bhagavad Gītā, in the 4th chapter,verse 34, gives the characteristic of such a śraddhavān student.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥३४॥

Tadviddhi pranipaatena pariprashnena sevayaa;

Upadekshyanti te jnaanam jnaaninas tattwadarshinah.34.

“Know that by long prostration, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge.”

Know the method of gaining the knowledge. Having approached an ācharya, offering your namaskāra (salutation), through questioning and service to the ācharya, the knower of the truth, will instruct you, for your knowledge.

Namaskāra determines your śraddha. A willingness to be taught. And to learn; what you don’t understand, address it as a question to the teacher. Who will then explain with the help of tarka-logic, and anubhava -your valid experiences, till your doubts have vanished and you also begin to see what the śastram says. It is an engaging method of learning. A conversation with an objective on both ends. The ācharya wants to convey the śastra and the shishya wants to learn the śastra. As the student  continues to dispel his ignorance, this shishya, as an expression of gratitude offers service in place of the generosity in efforts put by the teacher while explaining. Once learnt, the shishya now has a choice to be an ācharya or not. This is a live tradition and very different from ‘sermons’.

Thus, śraddha encapsulates faith. And expands beyond it. Śraddhavān alone gains the śastra vidya. Śraddha is required to know the śastra and to prevent it from becoming dogmatic.

Religions are faith based. And faith can become blind. Such religions defeat the very purpose of a religious life! Yes. Religions are meant that people can live a religious life.

But while religions preach, śastra teaches. And that is no small a difference! And that is also true for faith and śraddha.

 

Deepti Vishwanath

Iśvara is Bhagavān

Iśvara comes from the root Isha- ‘to rule’ ‘ईश्-शासने’। The one who governs. Bhagavān is a word which is a गुण वाचक । Guṇa vāchaka means, those words which indicate the inherent qualities of the one it is used for. It is derived as भग + वान ।  All Sanskrit words have a root base from which derivations are formed as per the intention of the usage. In the word ‘Bhagavān‘ the root is ‘bhaga‘ and it has the meanings of six qualities. Bhaga भग – ऐश्वर्य  aiśvarya, वीर्य vīrya, यश yaśa, श्री śrī, वैराग्य vairāgya एवं and मोक्ष mokṣa freedom. ऐश्वर्य aiśvarya means majesty, Lordliness. वीर्य vīrya means strength,  यश yaśa means fame, श्री śrī means wealth, prosperity, वैराग्य vairāgya means detachment and मोक्ष mokṣa means absolute freedom. These are mentioned in various Purāṇas, with a slight change in the list of the six. This specific list mentioned above comes in the Viṣṇu Purāṇa and has been quoted by Śri Ādi Śaṅkarācharya, in the Bhagavad Gītā, Ch4, Vs 37 as –

“ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रीयः । वैराग्यस्याथ मोक्षस्य षण्णां भग इतीरणा ।।(विष्णुपु. ६।५।७४)

Aiśvaryasya samagrasya vīryasya yaśsaḥ śrīyaḥ . Vairagyasyātha mokṣasya ṣaṇṇām bhaga itīraṇā . (Viṣṇu Purāṇa 6.5.74) 

The -वान्, vān suffix is used to denote the ‘possessor of’; so Bhagavān means the one who possesses the above mentioned qualities inherently, in wholeness. Like in the example of धनवान dhanavān means the one who possesses wealth in abundance. Buddhimān means one full of Buddhi – discerning thinking.

Idea being, all the qualities which we perceive as wonderful, extraordinary, or even  ultimate ends, the one who has them in full measure, developed fully, and the qualities are there constantly, steadily and not sporadically, such a one is called a Bhagavān.

Iśvara means Bhagavān – with such a definition. Iśvara who is Bhagavān.

If there are two words, Iśvara and Bhagavān can they not mean the two are different?

The difference is this only. Iśvara is used as a noun. And Bhagavān is used as an adjective. Thus when Iśvara has been given a name like Brahmā -the originator; Viṣṇu – the sustainer, or Śiva the destroyer, he is qualified as Bhagavān Viṣṇu etc. which in understanding becomes the Iśvara with all the complete qualties himself is now The Viṣṇu etc.

Difference of usage between Bhagavān and Devatā? None. Since Bhagavān is an adjective, even Devatās are called Bhagavān. In fact, due to the meaning of Bhagavān, it gets used even for someone whom we look upon as great. We do address them in Hindi as ‘Hey Bhagavan!’ हे भगवन्!

Thus, we do see that in the translations of the Vedic thought in English, Bhagavān is also God, Iśvara is also God, Devatā is also God. But in the Vedic thought they are all distinct. This has been one of the major sources of confusion among the seekers of mokṣa born and brought up in the era – “independent India.”

Vedās talk about kārmā – the realms of Vedic actions, upāsanā -the realms of worship and meditations, and jñana – the realm of knowledge of oneself, ātmajñana. This is for the sake of man alone. And not for Iśvara or God. But Iśvara and Devatās are important for those ends to be achieved respectively for which Karma, Upāsana and Jñana are the means, sādhanās.

Deepti Vishwanath

God is an incomplete translation of Iśvara.

God is not a translation of Iśvara. It is time to separate the two from their false presumptive associations. God is a matter of mere belief. Cannot be defined either. Is subjective entirely. Belief in God is to be religious. Atheism is not having that belief.

Iśvara on the other hand is not a matter of belief. It is an understanding. A recognition which is available for an universal enquiry. Iśvara is a deliberation done by the Vedās to conclude the equation and understand the relation between man and creation. As in Math. For an equation to be resolved it begins with an assumption, suppose x=y. And then finally after all the logical, verifiable steps it is arrived at, therefore, x=y.

Iśvara has a definition. The srishti- sthithi-laya kāraṇa is Iśvara. He is also the karma-phala dātā.

You begin to solve the riddle of man and creation by assuming first, suppose an ‘x factor’ call it Iśvara, is the origin of both, man and creation. Iśvara also is the maintainer of both. Since we never see the absolute non-existence of creation ever, there is also regeneration which maintains the creation and life species. And when both disappear, the disappearance also happens in Iśvara, governed by Iśvara.

But what is the plurality and the differences of experiences in different lives? The Vedic view is, each one is a generator of his own destiny which Iśvara only enables to fructify impartially. Iśvara remains the uninvolved witness, enabling the results of karmās.

In the model of Iśvara, God is not recognised as an absolute entity on whose mercy we all live. Man has all the empowerment!

There are three different words and thus ideas, Brahman, Iśvara, Devatās, that the Vedās convey. But, the translation as God, gets substituted for all the three!  Vedās does not treat them the same and moreover they are not interchangeable either!

From the formless, eternal existence of the nature of consciousness and ānanda emerges the first shades of creation, the very first manifestation, a distinction which is in full knowledge of itself as Brahman. This first outline which can be distinguished but remains inseparable from Brahman, is Iśvara. The commander who now begins the creation, the differentiation. And the world with its plurality and the inherent laws to maintain order is created. Space, Air, fire, water, earth the basic elements and the various proportions of each become the compound and complex life forms. Indwelling all remains the same Brahman, untouched by the apparent creation. Remaining the formless, of the nature of cònsciousness and ānanda, it is now available only for recognition of its distinct nature separate from the nature of the created world.

Iśvara on the other hand has been seen in every aspect of life. What enables the eyes to see? Light. That source which one sees in creation, the highest expression of light in the macrocosm, which becomes the source of all the lights is the Sun. Thus, Sun is looked as the Devatā, since there is no other expression of light, equal to or superior to it. Another example. What is the most essential factor for the tongue to taste different flavours? Without which it looses it capacity to taste? Water. Thus the water in the macrocosm is represented as the Devatā, Varuna. But these Devatās are powerless without Iśvara. They are only following the order and conducting their portfolios! Put it in another way, Iśvara himself is in all these expresssions now, recognised as the Devatās.

With the help of such an deliberate imposition, the equation gets established. That the source of the power, the illumination of the world and living being is the same, Brahman. For Iśvara cannot exist without Brahman, Devatās cannot exist without Iśvara, Man cannot exist without the elements! They are all rooted in the ONE. And that ONE is not an externally placed GOD in heaven, but the one which shines as the consciousness, unconditioned awareness.

Iśvara is also the karma phala dātā. How? Who is an atheist according to the Vedic system? And finally, this creation is an appearance, creation is, as an appearance.

Deepti Vishwanath