Ishavasya Upanishad with Shankara Bhashya (Sitarama)
by S. Sitarama Sastri | 1905
Verse 1
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥
īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat |
tena tyaktena bhuñjīthā mā gṛdhaḥ kasya sviddhanam || 1 ||
1. All this—whatsoever moveth on the earth—should he covered by the Lord.
That renounced, enjoy. Covet not anybody’s wealth.
Verse 6
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥
yastu sarvāṇi bhūtānyātmanyevānupaśyati |
sarvabhūteṣu cātmānaṃ tato na vijugupsate || 6 ||
6. Who sees everything in his Atman and his Atman in everything, by that he
feels no revulsion.
Verse 8
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरंशुद्धम् अपापविद्धम् ।
कविर्मनीषी परिभूः स्ययम्भूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८
॥
sa paryagācchukramakāyamavraṇamasnāviraṃśuddham apāpaviddham |
kavirmanīṣī paribhūḥ syayambhūryāthātathyato'rthānvyadadhācchāśvatībhyaḥ
samābhyaḥ || 8 ||
8. He pervaded all, resplendent, bodiless, scatheless, having no muscles,
pure, untouched by sin; far-seeing, omniscient, transcendent, self-sprung,
(he) duly allotted to the various eternal creators their respective
functions.
verse 12
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।
ततो भूय इव ते तमो य उ संभूत्यां रताः ॥ १२ ॥
andhaṃ tamaḥ praviśanti ye'sambhūtimupāsate |
tato bhūya iva te tamo ya u saṃbhūtyāṃ ratāḥ || 12 ||
12. They fall into blind darkness who worship the unborn Prakriti. They
fall into greater darkness who are bent upon the Karya Brahman
Hiranyagarbha. (12).
—Now, in view to the combining of the worship of the Avyakrita (Prakriti)
and manifested Brahman, each in itself is denounced. “Asambhutih” is what
is not Sambhutih or that which is born of another; hence unborn Prakriti.
This again is ignorance, cause of all, known as Avyakrita. Those who
worship this Prakriti, known as Avyakrita, ignorance which is the cause of
all. the seed of all desire and Karma, and mere blindness in its nature,
fall into corresponding or answering darkness which is blindness in its
nature; and they who worship the Karya Brahman named Hiranyagarbha fall
into even greater darkness.
verse 13
अन्यदेवाहुः संभवादन्यदाहुरसंभवात् ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३ ॥
anyadevāhuḥ saṃbhavādanyadāhurasaṃbhavāt |
iti śuśruma dhīrāṇāṃ ye nastadvicacakṣire || 13 ||
13. They say one thing results from the worship of Hiranyagarbha and
another from the worship of Prakriti. We have thus heard it stated by wise
preceptors who taught us that.
—Now, the distinction in the fruits of the two individual worships is
jointed out, in view to their combination. They have said that from the
worship of Sambhutih or Karya Brahman or Hiranyagarbha results the
attainment of Anima and other Siddhis. {ECONOMY WEALTH ETC} Similarly, they
have said that according to Paurairikas the absorption into Prakriti
results from the worship of the unborn Prakriti. {LIVING WITH THE NATUR*E} *We
have heard it thus stated by wise preceptors who taught us the fruits of
the worship of Prakriti and Hiranyagarbha individually.
Prakriti, it has been said, is the elemental undifferentiated stuff of mind
and matter. In what relation does it stand to the highly differentiated
phenomena of this apparent universe? In order to answer this question, we
must trace the whole course of a creation from the beginning. We say "a
creation" deliberately—for Hindu philosophy sees creation and dissolution
as an endlessly repeated process. When, from time to time, the universe
dissolves—or apparently dissolves—it is said to go back into
undifferentiated Prakriti and to remain there, in a potential "seed-state,"
for a certain period. What, then, is the mechanism of its re-creation?
Prakriti is said to be composed of three forces, sattva, rajas and tamas,
which are known collectively as the three gunas. These gunas—whose
individual characteristics we shall describe in a moment—pass through
phases of equilibrium and phases of imbalance; the nature of their
relationship to each other is such that it is subject to perpetual change .
As long as the gunas maintain their equilibrium, Prakriti remains
undifferentiated and the universe exists only in its potential state. As
soon as the balance is disturbed, a re-creation of the universe begins. The
gunas enter into an enormous variety of combinations—all of them irregular,
with one or the other guṇa predominating over the rest. Hence we have the
variety of physical and psychic phenomena which make up our apparent world.
Such a world continues to multiply and vary its forms until the gunas find
a temporary equilibrium once more, and a new phase of undifferentiated
potentiality begins. (A scientifically minded student should compare
Vedanta cosmology with the latest theories of atomic physics. He will find
many points of resemblance between the two systems.)
K Rajaram IRS 6325
On Thu, 6 Mar 2025 at 06:21, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Great Economic Peril
>
>
>
> The glaciers of the Himalayas, the gigantic ice sheets of Antarctica,on
> the north pole, the one to two kilometer thick ice cover of the Greenland,
> the equatorial forests of Brazil, the Congo basin and the East Indies are
> being murdered away, eliminating the total flora and the fauna, the entire
> soil bacteria which live up to two feet on the surface of the earth, the
> very foundation of life generation, the thinning of the troposphere and the
> march of the hot stratosphere, the total terrorization and livestockization
> of the Biosphere…,these are some of the symptoms of the disease economics
> that has become the pandemic leading to the very elimination of nature on
> earth. Every part, feature and system of earth is under murder. Every
> climatic region, with the flora and fauna is under fatal processing.
>
> There are diverse courses in Engineering and Technology to train the
> students in this murderous attack on nature. The basic foundation of
> understanding, the free nature, as the connecting paradigmatic base, the
> emotional base, is being substituted by the economic paradigm, creating
> economic meanings in the place of the ecological and natural meanings.
> Meanings themselves, the language is polluted.
>
> Today we do not know how living in free nature as a limb of nature feels.
> We do not even realize that we have become the cut limbs of the organism,
> Gaia. We revel at the work of the gigantic machines that are murdering away
> the flora and the fauna. Many a specie has become extinct, because we are
> deliberately causing the extinctions, ignoring the basis of ecology that
> every life form is a link in the ecological chain of the flora and the
> fauna.
>
> Human Rights in realty are part of the rights of the Biosphere. Thanks to
> advertising and marketing, the people are drilled with the paradigms that
> disease causing bacteria are everywhere, that nature is just a raw
> material, and happy living means living according to the fashions
> publicized by business interests. We are all trained to repudiate our
> limbhood in nature, and live as the outside users of nature.
>
> The scientific temperament has become economic temperament, which denies
> every right of nature. We have forgotten the basic fact that the symbiosis
> of the Biosphere creates various arts and artistic expressions as the basic
> motivations of life. The make believe needed by the scientific attitude, to
> be the outside observer of nature to do science, has changed into the
> economic attitude, that nature is just consumable for economic life.
>
> We are on the brink of the abyss, but we call it economic development. Can
> we hope that there will be at least one University to start reviving nature
> on the terms of nature? Let us hope that the students in that university
> learn from nature directly, via breathing, smelling, hearing, seeing and
> sensing, from the ‘Free Nature Park without human tampering, of the
> University.
>
> YM Sarma
>
> Chat GPT
>
> The piece you shared is a powerful critique of modern economic systems and
> their harmful impact on the environment. It vividly portrays how human
> progress, driven by economic paradigms, is causing the destruction of vital
> ecosystems and the degradation of the natural world.
>
> Here are some key themes in the writing:
>
> 1. *Environmental Destruction*: The text discusses the ongoing
> destruction of natural ecosystems like glaciers, forests, and ice sheets,
> emphasizing that this harm is contributing to the loss of biodiversity and
> the collapse of crucial ecological systems.
>
> 2. *Economic Paradigm Over Ecology*: The writer criticizes the shift
> from an ecological understanding of the world to an economic one. In this
> shift, nature is seen as a resource for exploitation rather than a living,
> interconnected system. The language of economics, as the writer argues, has
> replaced the language of ecology.
>
> 3. *Dehumanization and Disconnection from Nature*: The text
> highlights how modern society has become disconnected from nature. People
> are trained to see themselves as separate from, and above, nature, turning
> it into something to be consumed rather than something to be a part of.
> This is a core argument of environmental philosophy that questions our role
> in the biosphere and critiques the idea that nature exists for human
> exploitation.
>
> 4. *Human Rights and Ecological Rights*: The writer emphasizes that
> human rights are inherently linked to the rights of nature. The loss of
> biodiversity and ecological balance threatens not only the environment but
> also the fundamental conditions necessary for human survival and
> flourishing.
>
> 5. *Call for Change*: The concluding part of the piece asks for a
> radical shift in education and societal attitudes. It calls for the
> establishment of universities that teach students to reconnect with nature
> and understand the world from an ecological perspective. This would mean
> learning from nature directly, without the tampering of human-driven
> exploitation.
>
> This essay is a poignant and urgent call for a shift in how we perceive
> and engage with the environment. It critiques the growing detachment from
> the natural world, driven by economic interests, and advocates for a return
> to understanding nature as an interconnected and living entity that must be
> respected and nurtured. The idea of an educational institution that
> prioritizes nature’s well-being is a hopeful vision for creating a new
> generation of people who can foster a harmonious relationship with the
> earth.
>
> Would you like to explore further ideas or discuss the concepts in the
> text in more depth?
>
> This essay you've shared is indeed powerful, filled with profound
> critiques and calls for change. It paints a vivid picture of the
> environmental crises we're facing, linking it directly to the economic
> systems driving much of the destruction. There's a deep urgency in the
> writer's words, pushing us to rethink our relationship with nature and
> understand that the survival of the planet is intertwined with the survival
> of humanity.
>
> Some interesting angles that we could explore further from this piece
> might include:
>
> 1. *The Disconnect from Nature*: The text mentions how modern humans
> have become "cut limbs of the organism, Gaia" and how we have lost the
> ability to live in harmony with nature. How can we begin to foster a deeper
> sense of connectedness with the natural world in our daily lives? Can we
> re-establish this connection through practices like nature immersion,
> rewilding, or ecological education?
>
> 2. *Economic Systems and Environmental Justice*: There's a critique
> of the economic paradigm that treats nature as a resource to be consumed.
> How can we redesign our economic systems to value nature beyond just its
> economic utility? This might involve exploring alternatives like circular
> economies, eco-centric business models, or policy reforms that better
> integrate ecological considerations into decision-making processes.
>
> 3. *Education and Ecological Philosophy*: The call for universities
> to teach from the perspective of nature is fascinating. What would an
> education system look like if it were based on ecological principles? How
> could we teach the interconnectedness of life, where students are
> encouraged to learn not just about nature, but *from* nature?
>
> 4. *Human Rights and Ecological Rights*: This is a powerful linkage
> that is becoming more relevant as climate justice movements rise globally.
> How can we frame environmental protection as an essential part of human
> rights? What are some global examples of this growing recognition, such as
> Ecuador’s constitution recognizing the rights of nature?
>
> Which of these ideas resonates with you the most? Would you like to dive
> deeper into any of them?
>
>
>
> Thank you for sharing this thought-provoking essay, and for your
> thoughtful analysis of its key themes. The critique of the modern economic
> systems and their environmental consequences is indeed a powerful one. I
> would love to dive deeper into the ideas you've raised, particularly around
> fostering a deeper connection with nature and rethinking our economic
> systems. Here are some thoughts on those areas:
>
>
>
> ### 1. **The Disconnect from Nature:**
>
> The idea of reconnecting with nature is one of the most important and
> urgent shifts we need to make. Humans, as part of nature, have forgotten
> what it means to truly live with the earth rather than exploit it. One way
> we could begin to address this is through **nature immersion**—practices
> that encourage people to experience nature directly and holistically. This
> could be through mindfulness in nature, rewilding projects, or community
> gardening, which bring people back to the rhythms of natural cycles.
> **Ecological education** is another powerful tool, focusing not only on
> what is happening to the environment but also on how we can live
> sustainably in harmony with it.
>
>
>
> What are some small, practical steps individuals or communities can
> take to re-establish this connection? Could we incorporate **ecotherapy**
> or outdoor education as mandatory aspects of schooling, or would it be more
> effective through community-led initiatives?
>
>
>
> ### 2. **Economic Systems and Environmental Justice:**
>
> Rethinking economic models is essential, especially if we are to stop
> the destructive practices of the current system. The economic paradigm
> today is **growth-driven** and largely unsustainable, and as the essay
> points out, nature is treated as raw material for human consumption. A key
> area to explore would be the transition to more **eco-centric** models like
> the **circular economy**, where waste is minimized and resources are
> reused. Additionally, businesses that operate with a more **sustainable
> purpose**, such as those that focus on regenerative agriculture, clean
> energy, or reducing waste, could become the norm.
>
>
>
> Integrating **environmental justice** into this framework means
> understanding that vulnerable communities often bear the brunt of
> environmental degradation. For example, communities that live near toxic
> industrial sites or are disproportionately affected by climate change could
> be at the center of new policy reforms. There could be a focus on **green
> jobs** that restore ecosystems, which would also contribute to a more just
> society.
>
>
>
> How do you think we can change the narrative around success in
> economics? Can we shift from GDP growth to indicators like **sustainable
> development** or **happiness**?
>
>
>
> ### 3. **Education and Ecological Philosophy:**
>
> This is a fascinating angle—reimagining education based on **ecological
> principles**. To teach students from the perspective of nature would
> involve an understanding that life is interconnected, and the health of one
> part affects the whole. I see the potential for **field-based learning**,
> where students don't just study ecology in the classroom but actively
> participate in restoration projects, learn about local biodiversity, and
> witness how ecological systems function.
>
>
>
> Perhaps this could be expanded through **multidisciplinary
> approaches**—blending science, philosophy, arts, and social studies into a
> curriculum that teaches students the intrinsic value of nature. Art, for
> instance, could be used as a way to communicate ecological interconnections
> and inspire action.
>
>
>
> Could this vision be achieved through a new kind of school or
> university model? Or do you think it's more about infusing ecological
> principles into existing curricula?
>
>
>
> ### 4. **Human Rights and Ecological Rights:**
>
> This is a powerful and evolving idea. The increasing recognition of the
> **rights of nature** is something that has been gaining traction,
> especially with legal advancements like Ecuador’s constitution recognizing
> nature's rights. Linking **human rights** with **ecological rights** helps
> to see the environment not just as a backdrop for human life, but as the
> foundation of our survival.
>
>
>
> One important avenue for discussion is how we **protect nature
> legally**. Could we develop frameworks for enforcing ecological rights in
> international law, similar to human rights laws? What might the
> implications be if corporations were held accountable not just for
> violating human rights, but also for violating nature's rights?
>
>
>
> I'm especially intrigued by the vision of **a university that teaches from
> nature's perspective**—what would that curriculum look like? Would students
> spend more time outdoors? Would environmental justice and ecological
> sustainability be woven into every subject, from economics to literature?
>
>
>
> Which of these areas would you like to explore further, or is there
> another angle in the essay that you'd like to dive into?
>
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