![\"ishopnishad\"](\"https:\/\/patriotsforumindia.com\/wp-content\/uploads\/2014\/03\/ishopnishad.png\")
<\/a><\/p>\n\u0924\u0947\u0928 \u0924\u094d\u092f\u0915\u094d\u0924\u0947\u0928 \u092d\u0941\u091e\u094d\u091c\u093f\u0925\u093e\u0903 \u092e\u093e \u0917\u0943\u0927\u0903 \u0915\u0938\u094d\u092f \u0938\u094d\u0935\u093f\u0926\u094d \u0927\u0928\u092e\u094d \u09651\u0965<\/p>\n
\u00eesH\u00e2 v\u00e2syamidaM sarvaM yat ki\u00f1ca jagaty\u00e2M jagat,<\/i><\/strong><\/p>\n tena tyaktena bhu\u00f1j\u00eeth\u00e2 m\u00e2 gRidhaH kasya sviddhanam. 1.<\/i><\/strong><\/p>\n <\/p>\n “All this, whatever moves\u00a0 in this universe, including the universe itself moving\u00a0is\u00a0 indwelt or pervaded or enveloped or clothed\u00a0by the Lord.. That renounced thou shouldst enjoy. Covet not anybody’s wealth.”<\/em><\/p>\n <\/p>\n INTRODUCTION<\/strong><\/p>\n <\/p>\n The Isa Upanisad<\/i><\/b>\u00a0\u00a0begins with this bold statement that whatever exists in this world is enveloped by the Supreme and that it is by renunciation and absence of possessiveness that the soul is saved.<\/i>\u00a0Isha Upanishad<\/b>\u00a0 is one of the principal Upanishads consisting of only eighteen verses, but of immense significance. \u00a0It contains a concentrated view of the essential Vedic\/vedantic philosophy and the\u00a0choicest Ethical Values.<\/b>\u00a0The subject matter of the Upanishad is spiritual, profound, and all comprehensive. It highlights the divinity of man, as well as all His manifestations in nature. It conveys to us the knowledge \u00a0conveying the spiritual solidarity and unity of all existence.<\/p>\n Oneness of \u2018the Soul and God\u2019, and the value of both \u2018faith and works\u2019 as means of ultimate attainment are the leading themes of this Upanishad.<\/b>\u00a0It embodies that\u00a0works 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<\/b>.<\/i>\u00a0To help him acquire this knowledge is the aim of this Upanishad. It shows\u00a0 in\u00a0 a\u00a0 marvellous way the nonmaterial aspects of the Supreme Being,<\/b>\u00a0 when it describes Him as\u00a0\u2018One who walks but does not walk\u2019<\/i>. It is a way of relating how the Lord has no material qualities, but has all spiritual qualities and characteristics, leading the\u00a0 seeker to perceive the spiritual truths. The general impression that the\u00a0Upanisads<\/em>\u00a0require world- denial is not quite correct.\u00a0Isha Upanishad<\/i><\/strong>\u00a0insists on a spirit of detachment (tyagten bhunjitha),<\/i><\/strong>\u00a0which is not indifference to the world and\u00a0 not abandonment of objects but non-attachment to them.<\/i>\u00a0We do not raise ourselves above the world by contempt for the world<\/em>.\u00a0It is the spirit of equanimity which is insisted upon. To be tranquil is to envy no man, to have no possessions that another can take from us, to fear none. <\/strong>Again, Spirit of renunciation does not mean neglect of social duties.\u00a0Rare fruits of spirit ripen on the soil of detachment<\/strong>. We should release ourselves from selfish likes and dislikes. The Divine cannot use our mind and body, so long as we wish to use them for our own ends. Detachment is opposed to attachment, not to enjoyment.\u00a0Enjoy through renunciation (‘ tyagten bhunjitha’ ) is the advice of the Isa Upanisad<\/strong>.<\/p>\n <\/p>\n Good and evil do not depend on the acts one does or does not, but on the frame of mind one has.\u00a0The good man is he who concurs with the divine purpose,<\/em> and the bad man is he who resists it. If one\u2019s mind is good, one\u2019s acts will be good.\u00a0Our attempts should not be so much external conformity as inward cleansing.<\/i><\/strong>\u00a0From goodness of being good -will and good- works flow. When the soul is at peace, the greatest sorrows are borne lightly. Life becomes more natural and confident. Changes in outer conditions do not disturb. We let our life flow of its own as the sea leaves or the flower blooms.<\/i><\/i><\/strong><\/p>\n Balanced Attitude \u00a0 towards Wealth<\/strong><\/p>\n The Isha Upanishad<\/i><\/strong>\u00a0presents a balanced view towards wealth like all other\u00a0social and ethical values. In its very first verse\u00a0‘tyagten bhunjitha’<\/em>\u00a0it warns against coveting wealth. It rather explains the real status of\u00a0wealth\u00a0in life, suggesting that wealth, being\u00a0 external to\u00a0 life, is not a real value,. We\u00a0treat wealth as our possessions, but in reality it is not our own, as it remains external to our being. Its value is only an instrumental value as a means to higher ends of life.\u00a0It can\u00a0 serve as a valuable resource only when it is integrated\u00a0 with a spiritual\u00a0 attitude\u00a0 towards life<\/em>.\u00a0Thus, spiritualisation of wealth and\u00a0other means\u00a0of life is the opening gospel of Isha Upanishad. <\/strong>Common happiness being the objective test of spiritualisation of wealth, such an attitude of\u00a0economic value can be construed as economic socialism, which alone can\u00a0ensure social justice.\u00a0 There is no place for greed and personal aggrandisement in such an economic view. Hence, the\u00a0Isha Upanishad<\/i><\/strong>\u00a0advises economic contentment \u00a0 with the rider of abandonment of greed. Moreover, verse 15 towards the end of Isha Upanishad indicates the likely illusion if the\u00a0opening gospel is not followed:<\/i><\/strong><\/p>\n \u00a0\u201c The \u00a0face of Truth is covered with a brilliant golden lid,<\/em><\/p>\n that do thou remove O Fosterer, for the law of truth, for sight.”(Isha -15)<\/em><\/p>\n Amassing of wealth makes a man vain and deludes him away\u00a0from truth<\/em>. Infatuation of wealth blinds one’s vision of truth. It is only vision of spiritual\u00a0reality or grace of God, which can remove this golden covering and can help a truth-loving man to see the truth. This\u00a0can be possible only when one\u00a0visualises the world as a kingdom of God and enjoys\u00a0things with contentment but without greed, as a sacred gift from God, with full understanding that the wealth of the world is not his property and it is also not\u00a0his integral\u00a0being. After all, whose wealth it is\u00a0\u00a0\u00a0 all this? None, except His.<\/b><\/p>\n This balanced\u00a0 economic view enshrined in\u00a0 the Isha<\/b> Upanishad\u00a0 first presents this principle of right economic adjustment<\/i>, which can also be conducive\u00a0 to spiritual salvation, and then in the end it also indicates the delusion which results from lust\/infatuation of wealth and also the need\u00a0 of dispelling this delusion\u00a0 for realisation of truth in life.<\/i> Thus, this view of\u00a0Isha<\/em>\u00a0reconciles material life with spiritual salvation of \u00a0man. <\/b>All this proves the moderate economic view of the Upanishadic<\/i> sages, which is\u00a0‘tyagten bhunjitha’<\/i><\/strong>\u00a0i.e.\u00a0enjoy with contentment<\/em>\u00a0but abjuring greed<\/em>. Such a view presents\u00a0a restricted and qualified\u00a0recognition of economic value, which is,\u00a0ultimately,\u00a0in consonance\u00a0\u00a0\u00a0with the spiritual view of life. <\/i><\/strong><\/p>\n \u012asha’s Resolution of the Opposites:<\/strong><\/p>\n In\u00a0<\/b>\u012asha Upanishad<\/strong>, there\u00a0 are\u00a0 certain pairs of OPPOSITES\u00a0 intermingled in its eighteen verses, which need\u00a0resolution, in tune with the basic principle of the Upanishad. The principle followed throughout is the uncompromising reconciliation of uncompromising extremes.<\/em>\u00a0 We\u00a0 are confronted with the terms like\u00a0the\u00a0World, Enjoyment, Renunciation\u00a0Action, Knowledge\u00a0, the One and the Many, Birth, Death, the Knowlesge and the\u00a0Ignorance<\/strong>,etc. and in later verses\u00a0, a \u00a0more secondary position has been given, exalting the opposite series,\u00a0God, Renunciation, Quietism, the One, Cessation of Birth, the Knowledge<\/strong>\u00a0until this trend of thought culminated in Illusionism and the idea of existence in the world as a snare and a meaningless burden imposed inexplicably on the soul by itself, which must be cast aside as soon as possible. This\u00a0Upanishad<\/em>\u00a0tries instead to get hold of the extreme ends of the knots, disengage and place them alongside of each other in a right placing and relation. It will not qualify or subordinate unduly any of the extremes, although\u00a0it recognizes a dependence of one on the other. Renunciation<\/strong>\u00a0is to go to the extreme,\u00a0but also enjoyment is to be equally integral<\/strong>;\u00a0Action<\/strong>\u00a0has to be complete and ungrudging,\u00a0but also freedom of the soul from its works must be absolute<\/em>;\u00a0Unity<\/strong>, utter and absolute, is the goal,\u00a0but this absoluteness has to be brought to its highest term by including in it the whole infinite multiplicity of things.<\/em><\/p>\n So great is this scruple in the\u00a0Upanishad<\/em>\u00a0that having so expressed itself in the formula “By the<\/em>\u00a0<\/i>ignorance<\/i><\/strong>\u00a0<\/i>having crossed over death, by the<\/em>\u00a0<\/i>knowledge<\/i><\/strong>\u00a0<\/i>one enjoys Immortality”(Verse\u00a0 11)<\/em>\u00a0that life in the world might be interpreted as only a preliminary to an existence beyond, it at once rights the balance by reversing the order in the parallel formula\u00a0“By dissolution having crossed over death by birth one enjoys immortality”<\/em>, and thus\u00a0makes life itself the field of the immortal existence which is the goal and aspiration of all life<\/strong>. This is in consonance with the early Vedic thought which believed all the worlds and\u00a0existence and non-existence and death and life and immortality to be here in the embodied human being, there evolvement,<\/strong>\u00a0being realizable and to be possessed and enjoyed, not dependent either for acquisition or enjoyment on the renunciation of life and bodily existence. The enjoyment of the infinite delight of existence free from ego, founded on oneness of all in the Lord, is (probably)\u00a0what is meant by the enjoyment of immortality. Actions<\/strong>\u00a0are not inconsistent with the soul’s freedom. Man is not bound by works, but only seems to be bound.\u00a0<\/i>He has to recover the consciousness of his inalienable freedom by recovering the consciousness of unity in the Lord, unity in himself, unity with all existence.<\/em>\u00a0\u00a0This done, life and works can and should be accepted in their fullness; for the manifestation of the Lord in life and works is the law of our being and the object of our world-existence. <\/strong>\u00a0Only, we must see knowledge and not with ignorance<\/strong>.\u00a0We have to realize our true self as the one unchangeable, indivisible Atman. <\/em>All the movement, all energies, all forms, all happenings we must see as those of our one and real self in many existences, as the play of the Will and Knowledge and Delight of the Lord in His world-existence. <\/strong><\/p>\n <\/p>\n Path of Karma (Righteous Deeds)<\/b><\/p>\n \u0915\u0941\u0930\u094d\u0935\u0928\u094d\u0928\u0947\u0935\u0947\u0939<\/i><\/b> <\/i><\/b>\u0915\u0930\u094d\u092e\u093e\u0923\u093f<\/i><\/b> <\/i><\/b>\u091c\u093f\u091c\u0940\u0935\u093f\u0937\u0947\u091a\u094d\u091b\u0924<\/i><\/b> <\/i><\/b>\u0938\u092e\u093e\u0903\u0964<\/i><\/b><\/p>\n \u090f\u0935\u0902 \u0924\u094d\u0935\u092f\u093f \u0928\u093e\u0928\u094d\u092f\u0925\u0947\u0924\u094b \u0938\u094d\u0924\u093f \u0928 \u0915\u0930\u094d\u092e \u0932\u093f\u092a\u094d\u092f\u0924\u0947 \u0928\u0930\u0947 \u09652\u0965<\/p>\n k\u00fbrvan-neveha karm\u00e2ni jij\u00eeviSec-chatagM sam\u00e2H,<\/i><\/b><\/p>\n evaM tvayi n\u00e2nya-theto’sti na karma lipyate nare.( Isha \u00a02)<\/i><\/b><\/p>\n <\/p>\n “Performing verily,\u00a0work in this world \u00a0should \u00a0one \u00a0desire to live a full \u00a0hundred years. This \u00a0alone \u00a0is right, for \u00a0there is \u00a0no \u00a0other \u00a0right \u00a0path. Action \u00a0never clings to a man following this \u00a0path” (Isha.2).<\/strong><\/i><\/i><\/p>\n For the coveted goal, the pilgrim needs\u00a0a lot of mental and intellectual calibre, a man of renunciation, with discriminating capabilities, a\u00a0strong will and an indomitable faith in himself. However, many among us\u00a0have ample\u00a0desire\u00a0for wealth, for relationships, and for glory and\u00a0recognition. The Scripture \u00a0says that \u00a0such\u00a0persons are to practise sincerely and diligently, the life of Action.<\/i>\u00a0If we study the history of mankind\u00a0with detachment, we observe \u00a0that\u00a0noble and eternal values of life, when negated and \u00a0flouted, the generation tumbles down into wreckage, and their \u00a0revival is almost \u00a0always directly proportional to the \u00a0sincerity, intensity and strength with \u00a0which the rising generation adopts the nobler and enduring \u00a0values of \u00a0philosophical and religious \u00a0perfection.<\/i><\/b><\/p>\n \u00a0<\/i><\/b>Thus, we have to analyse the result of action, inaction and unaction. The \u00a0\u00a0‘Inaction’\u00a0is \u00a0external and internal morbidity, inertia and sloth(tamas<\/i>), which \u00a0activity kills \u00a0the \u00a0generation.\u00a0Action\u00a0is the dynamic and conscious work, either \u00a0to fulfil a given and known \u00a0desire, or to enjoy the very \u00a0activity itself as its own goal(rajas\u00a0<\/i>). Thus,\u00a0we should immediately take to a dynamic and conscious program of activity and\u00a0should steadily walk the ‘Path of Action’, and\u00a0be \u00a0dedicated \u00a0to the ‘Path of Karma’. In the words \u00a0of\u00a0Swami Chinmayananda,\u00a0‘In case you are not \u00a0able to live the life of God-vision achieved through renunciation, then\u00a0do \u00a0certainly desire \u00a0to live \u00a0a full hundred \u00a0years of productive selfless work. ‘He\u00a0<\/i>has opined, ‘Here is a stanza, which declares that\u00a0 he, who cannot afford to live the noblest life of\u00a0 (total)renunciation and self-restraint, must unavoidably live\u00a0 a life of intense activity, striving his best to fulfil all his desires through sweat and toil, and must teach himself to live in appetising enthusiasm all his life- ‘a full hundred years’\u00a0 in the service of mankind and\u00a0 in the glorification of the Lord.”<\/i>The Isha Upanisad repeats: ‘Thus, it is right\u00a0 for thee and not otherwise than\u00a0 this.’ The one who thus intensively plunges into life – eager and anxious to meet\u00a0daily challenges, and\u00a0 at every turn doing his best to meet\u00a0 each challenge with truth and purity as his standard of values –\u00a0 to such a one, actions do not cling. Bhagavad Gita\u00a0 also exhorts :’Therefore, engage yourself in doing Karma only'(BG IV-15). ‘Na karma lipyate nare’<\/i>(Action never taints such aman) signifies that our actions cannot affect us, if\u00a0the work is done with a spirit of detachment, coupled with the \u00a0joy of dedication to \u00a0our work. In fact, \u00a0 the whole Ishavasya \u00a0Upanisad \u00a0is a loud \u00a0message to the humanity at large <\/b>to desist from becoming merely self-centered, to the utter neglect of his life in the \u00a0outer \u00a0world, and his relationships with the comity of nations and happening \u00a0around him. <\/b><\/b><\/p>\n Yastu syarvani bhutani atmanye<\/i><\/b>…<\/i><\/b><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/i><\/b><\/p>\n \u092f\u0938\u094d\u0924\u0941<\/i><\/b> <\/i><\/b>\u0938\u0930\u094d\u0935\u093e\u0923\u093f<\/i><\/b> <\/i><\/b>\u092d\u0942\u0924\u093e\u0928\u094d\u092f\u093e\u0924\u094d\u092e\u0928\u0947\u0935\u093e\u0928\u0941\u092a\u0936\u094d\u092f\u0924\u093f\u0964<\/i><\/b><\/i><\/b><\/p>\n Yastu syaarv\u00e2ni bh\u00fbt\u00e2ni \u00e2tmanye-v\u00e2nupasHyati,<\/i><\/b><\/p>\n \u0938\u0930\u094d\u0935\u092d\u0942\u0924\u0947\u0937\u0941 \u091a\u093e\u0924\u094d\u092e\u093e\u0928\u0902 \u0924\u0924\u094b \u0928 \u0935\u093f\u091c\u0941\u0917\u0941\u092a\u094d\u0938\u0924\u0947 \u09656\u0965<\/p>\n \u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Sarva-bh\u00fbteSu c\u00e2tm\u00e2nam tato na viju-gupsate<\/i><\/b>.(Isha. 6).<\/p>\n \u00a0\u00a0<\/b>\u201cHe who constantly sees everywhere all existence in the Self and the Self in all beings and forms, thereafter feels no hatred for anything.\u201d (Swami Chinmayananda).<\/i><\/strong><\/p>\n This verse, widely quoted, explains quite vividly the state of perfect\u00a0tranquility gained by a Self-realized soul, the benefit accrued to an individual by realising this uniform and all-pervading Reality behind the multiplicity and plurality that we cognise around and\u00a0us. Swami Chinmayananda \u00a0has advised that ”\u00a0I would suggest that even those who do not know much of Samskrta would somehow or other memorise \u00a0this stanza, maintaining \u00a0an association of the meaning with the sounds, and would keep it as a ready \u00a0antidote for all their inner poisons of mental agitations and intellectual \u00a0unrest.”<\/i>.\u00a0<\/i>How can the multiplicity of life delude the one who sees itsall-pervading unity? “Self-realisation\u00a0is never \u00a0complete by a mere recognition of the intrinsic \u00a0divinity or perfection \u00a0in \u00a0the Self, within which \u00a0includes the Self expressing in the pluralistic\u00a0world. To realise one’s\u00a0own Self is to realise at once its oneness with the All-Self. To realise\u00a0the nature of a wave is\u00a0to realise not\u00a0only the nature of all waves, but the very nature\u00a0of the ocean.<\/i> Life being one and unbroken, to experience\u00a0the Life-centre within us, is to experience at once the Life-centre everywhere.”\u00a0<\/i>The one who has \u00a0thus \u00a0realised the \u00a0core of all beings as \u00a0the core of in himself\u00a0<\/i>, and his own Self as the Self in every name and form ,he is a sage, a prophet, a God-man, a true leader of the people, and a guiding power in the universe.” (ibid).<\/i><\/p>\n In realising thus, the individual gets permanently divorced from all his mental ideas of repulsion, shrinking , dislike, fear, hatred and such \u00a0other perversions of feelings, which arise from the \u00a0sense of \u00a0division and plurality. When all the hatred(jugapsa<\/i>) has dried away from the mind, the individual \u00a0experiences \u00a0an unbroken state \u00a0of tranquility, thereafter, in all \u00a0types of circumstances, favourable or unfavourable, in his\/her worldly existence. Sri \u00a0Aurobindo has explained this idea vividly: “jugupsa\u00a0<\/i>is the feeling of repulsion caused by a sense of of want of harmony, between one’s own limited self-formation, and the contacts of external, with consequent \u00a0recoil of grief, fear, hatred, discomfort, and suffering. It\u00a0is the opposite of attraction which\u00a0is the source of desire and \u00a0attachment. Repulsion and attraction removed, we have samatava<\/i>.” \u00a0A tranquil mind is\u00a0as potent as God; the more we gain this inward tranquillity (samatva)<\/i>, the more\u00a0joyous and effective our lives become.\u00a0<\/i><\/b><\/p>\n \u00a0<\/i><\/strong><\/p>\n \u00a0<\/i><\/strong><\/p>\n A Self-realised Atman<\/i><\/strong><\/p>\n \u092f\u0938\u094d\u092e\u093f\u0928\u094d\u0938\u0930\u094d\u0935\u093e\u0923\u093f \u092d\u0942\u0924\u093e\u0928\u093f \u0906\u0924\u094d\u092e\u0948\u0935\u093e\u092d\u0942\u0926 \u0935\u093f\u091c\u093e\u0928\u0924\u0903\u0964<\/p>\n \u0924\u0924\u094d\u0930 \u0915\u094b \u092e\u094b\u0939\u0903 \u0915\u0903 \u0936\u094b\u0915\u0903 \u090f\u0915\u0924\u094d\u0935\u092e\u0928\u0941\u092a\u0936\u094d\u092f\u0924\u0903 \u09657\u0965<\/p>\n Yasmin sarvanibhutaniatmaiva-bhudvijanatah,<\/i><\/strong><\/p>\n tatra ko mohah kah soka ekatva-manu-pasyatah(7)<\/i><\/strong><\/p>\n <\/p>\n “When, to the knower,all beings have become one in his own Self(Atman),how shall he feel deluded thereafter? What\u00a0grief can there be to him\u00a0who sees oneness everywhere?”(7)<\/i><\/strong> (Swami\u00a0 Chinmayananda)<\/p>\n A man of Self-relisation, who\u00a0 has understood in his\u00a0 own vital experience that he is not a\u00a0 separate individual living as opposed\u00a0 to others, but in his\/her essential nature, he\/she \u00a0is nothing\u00a0 but\u00a0 the harmony or unity, that underlines all seeming\u00a0 discord or plurality(which\u00a0 are considered\u00a0 as a scum upon\u00a0 the Reality). He, who has thus realised his oneness\u00a0with\u00a0the entire, can\u00a0no longer have the ordinary tossings of the mind arising out of the ordinary\u00a0 psychological\u00a0 tensions created\u00a0 through delusion\u00a0(moha<\/em>)or grief(soka<\/em>).According to Swami Chinmayananda, “grief is the\u00a0 language of delusion. The amount of grief in an individual’s life is\u00a0 directly\u00a0 proportional to the amount of delusion in him\/her. In his essential nature, he is All-Bliss.<\/i>\u00a0Unity or Harmony is Bliss<\/strong>. But in delusion, when he cognizes plurality and\u00a0 discord, there arises\u00a0 in him, the experience of grief. This\u00a0 delusion creates grief, and more the delusion, more the grief. \u00a0 To get away from grief is the goal of life sought by every\u00a0\u00a0 living creature, whether man or animal. Moksha <\/i>or liberation is\u00a0 the\u00a0 transcendence of\u00a0 the individual beyond\u00a0 the frontiers\u00a0 of\u00a0 sorrow.\u00a0 This\u00a0 Mantra\u00a0 exhorts\u00a0 that beyond\u00a0 the shores\u00a0 of sighs\u00a0 and sobs, lies the land\u00a0 of realisation whence\u00a0 the Knower experiences in his own Self, the entire universe to be one, which is nothing but his own Real Nature.<\/i><\/b><\/p>\n T<\/i><\/b>he\u00a0pot-space<\/em>\u00a0can\u00a0 disard all his sense of limitations, imperfections and sorrows Thus, to conclude,\u00a0\u00a0 such a man\/woman(\u00a0Saint )of Realisation, experiencing his own Self shining\u00a0 out through every\u00a0 name and form, expressing Its\u00a0 own dynamism through\u00a0 every\u00a0 circumstance, happy or sorrowful, is eternally in unison with harmony and rhythm amidst\u00a0 the discordant noise\u00a0 of life. To him are\u00a0the greatest potencies, the greatest\u00a0 joys, and the amplest\u00a0\u00a0 successes in life.<\/i> Even the heaviest\u00a0 sorrow cannot shake him even\u00a0 a wee-bit.(Cf.\u00a0Yasmin sthito na duhkhena gurunapi vicalyate(wherein established,he is notshakenevenby\u00a0 the heaviest\u00a0 sorrow- Bhagvad\u00a0 Gita VI-22).<\/em><\/p>\n \u00a0<\/strong>Lead us\u00a0 on to’wealth’\u00a0 by a good Path<\/strong><\/p>\n <\/p>\n \u0905\u0917\u094d\u0928\u0947 \u0928\u092f \u0938\u0941\u092a\u0925\u093e \u0930\u093e\u092f\u0947 \u0905\u0938\u094d\u092e\u093e\u0928 \u0935\u093f\u0936\u094d\u0935\u093e\u0928\u0940 \u0926\u0947\u0935 \u0935\u092f\u0941\u0928\u093e\u0928\u093f \u0935\u093f\u0926\u094d\u0935\u093e\u0928\u094d\u0964<\/p>\n \u092f\u0941\u092f\u094b\u0927\u094d\u092f\u0938\u094d\u092e \u091c\u094d\u091c\u0941\u0939\u0941\u0930\u093e\u0923\u092e\u0947\u0928\u094b \u092d\u0942\u092f\u093f\u0937\u094d\u0920\u093e\u0902 \u0924\u0947 \u0928\u092e \u0909\u0915\u094d\u0924\u093f\u0902 \u0935\u093f\u0927\u0947\u092e \u0965\u0967\u096e\u0965<\/p>\n Agne naya supatha raye asman Visvani deva vayunani vidvan,<\/i><\/strong><\/p>\n yuyo-dhyas-majjuhu-rana-meno bhuyistham te nama uktim vidhema (18)<\/i><\/strong><\/p>\n “O Agni!Lead us on to’wealth’ by\u00a0 a good path, as Thou knowest, O God, all the many\u00a0 ways. Remove\u00a0 the crooked attraction of\u00a0 sin from us. We\u00a0 offerThee our best salutations.(SwamiChinmayananda)<\/b><\/em><\/p>\n O Adorable God(Agni),may Thee lead\u00a0 us along the wholesome path\u00a0 for our prosperity, since O Lord, Thou art\u00a0 in\u00a0 the\u00a0 knowledge of all\u00a0 our actions. May Thee cleanse\u00a0 us of\u00a0 the sin that\u00a0 forces\u00a0 us\u00a0 astray.\u00a0 With\u00a0 humility, we\u00a0 offer\u00a0 thee our\u00a0 most\u00a0 reverential\u00a0\u00a0\u00a0 homage.<\/b><\/em><\/p>\n <\/p>\n In this\u00a0 last Mantra\u00a0 of Isha\u00a0 the\u00a0 Vedic heritage man\u00a0 has\u00a0 to seek\u00a0 the support of God\u00a0\u00a0 even after doing his best efforts. The Upanisad, which started\u00a0 from\u00a0 the\u00a0 first\u00a0 wave\u00a0‘tyagten bhunjitha ma gridah kasya -savidhnam<\/em>‘ concludes with this\u00a0 last\u00a0 wave\u00a0 with a beautiful\u00a0 prayer\u00a0‘to lead\u00a0 us to the right path to prosperity, abjuring treading wrong\u00a0 path of sin’<\/em>. The\u00a0 devotee(sadhak<\/em>) having done his best efforts takes refuge in Him for\u00a0<\/i>raye<\/em>\u00a0i.e.wealth, prosperity, including ‘the riches\u00a0 of a spiritual seeker\u2019 for attainment\u00a0 of\u00a0 the supreme felicity. It is, thus, an active\u00a0 dynamic spiritual giving\u00a0 up to Him and a becoming\u00a0 into the\u00a0 new awareness.<\/strong><\/p>\n <\/p>\n CONCLUSION<\/strong><\/p>\n It will be seen that there are many gems of\u00a0ethical values in Ishopanisad, which are still relevant in modern\u00a0times. It\u00a0<\/strong>\u00a0begins with the statement\u00a0‘whatever exists in this world is enveloped by the Supreme and\u00a0 by renunciation and absence of possessiveness<\/em>\u00a0,\u00a0we should enjoy\u00a0 the bounties provided by\u00a0Him, without coveting what does not belong to us.\u00a0\u00a0 Balanced view\u00a0 of wealth, signifying non-accumulation and sharing of God-given resources\u00a0 is a significant concept\u00a0 in the prevailing social order with\u00a0 wide-spread inequalities\u00a0 existing \u00a0 in the society\u00a0 and\u00a0 the world \u00a0at\u00a0 large. The Isha<\/em>\u00a0is also of immense significance, as it contains a concentrated view of the essential and the choicest Ethical Values. It highlights the divinity of man, as well as all His manifestations in nature.\u00a0\u00a0Oneness of the Soul and God, and the value of both faith and works(Action) as means of ultimate attainment are the leading themes of this Upanishad, emphasising 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.\u00a0 May\u00a0 i conclude with the hope that all\u00a0 of\u00a0 us shall endeavour\u00a0 to cultivate the\u00a0 significant ethical values stated in Isha Upanisad, to lead a more contented\u00a0 and spiritual life, leading to intimate and\u00a0 intense awareness of Self.<\/i>\u00a0With my Best\u00a0 wishes\u00a0 for the \u00a0onward Spiritual journey.<\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" A Glimpse of Ethical Values in Ishopanisad: VPBhatia \u0908\u0936\u093e\u0935\u093e\u0938\u094d\u092f\u0902 \u0907\u0926\u0902 \u0938\u0930\u094d\u0935\u0902… more