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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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ISA (PART-2)





The Isa Upanishad is one of the smallest, but one of the most significant Upanishads, which contains the secret knowledge of God, the Self, death and liberation. Although small, it bears some resemblance to the Bhagavadgita. While the scripture has 18 Chapters and 700 verses, the Upanishad has 18 verses only. However, in those 18 verses, the Upanishad covers a lot of ground and introduces the major concepts of righteous conduct and liberation theology.

Such a practice did exist in ancient India in some ascetic traditions, although it was never practiced universally. Those who practiced it considered it the final act of self-purification in which they burnt the remains of their emaciated bodies, which were already subjected to rigorous austerities and intense starvation. After practicing self-purification for a long time, burning off all hidden traces, and reaching the end of the practice, they will burn themselves in fire. (Who purifies) his body by setting it on fire?​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​.

Structure of Upanishad

Isa Upanishad has five parts or five themes. The ending is dedicated to death and the separation of the soul from the body. Below is a brief summary of the Upanishads and their organization.

1. The first concerns everything that has to do with God, the person in the universe. The opening verse begins with the declaration that God is a being in the universe and is an integral part of all motion (action) and motion in the world.

2. Second, it shows how people should live in the world. The second verse of the Upanishad cryptically states that man should think for a hundred years in this world and act in a self-sacrificing manner without needing their interests.

3. The third is about the eternal existence of the hidden soul, which is the human in the body, just as God is the human in the universe. Verses 3-8 describe the eternal and transcendental nature of the Self, the need to protect the Self from evil actions, the consequences of not doing so, and the need to cultivate soul-centric awareness and remain absorbed in that identity to overcome delusion and sorrow.

4. The fourth part emphasizes the importance of vidya and avidya (higher and lower knowledge) and the need for balance. It is meant for the householders who pursue the four aims of human life namely dharma, artha, kama and moksha. The verses 9-14 suggest that people should perform their obligatory duties, without ignoring their spiritual obligations and work for their liberation. They must pursue the lower the knowledge of karma yoga (avidya) to practice the rituals (karma kanda) and the higher knowledge of Self (vidya) to practice spirituality and achieve liberation.

5. In the fifth chapter, the story of the last soul leaving the body is told. The last four verses of the Upanishad (15-18) are sung in memory of the deceased soul. It was addressed to Pusan, Prajapati and Agni, whom the supplicant implored to breathe the breath of immortality and remind his soul of all good deeds. He then prayed to Agni to swallow away all impurities from the body and guide him to the right path (immortality) while attaining good karma.

Therefore, we can see that the order of the verses in the Upanishads may not be a coincidence. There seems to be a hidden structure which points to a hidden purpose, which is to facilitate the soul’s peaceful transition from the mortal world into the immortal world. That the last four verses are in the first person point to the possibility that in ancient times they were probably chanted by seekers who knew in advance that their death was imminent.

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