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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-1)



The Isa Upanishad derives 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.

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.

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.

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.

If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self-knowledge (Gnana-Nishta), then he may follow the path of right action (Karma-Nishta). Here 'karma' means judgment and he sees all living beings as 'essence', how can he be surprised to see that he does not have selfish thoughts alone (anywhere) but only for his Lord or his sorrow? When man acts blindly from lower desires, his actions bind him to the realm of ignorance or birth and death; but when the same thing leads to trust in God, they purge it and let it go. The bad guys are all great religions together. However, Vedanta claims that the states of heaven and hell are only temporary; because our actions are limited and can produce only limited results.

A finite object can be taken from one place and placed in another, but can only be in one place at a time. But Atman is everything. Therefore, even if a man chases her as soon as possible, he is already ahead of her. It is inside, because it is the inside of all living things; is the essence of all outer edges.

The immortal soul cannot be destroyed, it can only be obscured.

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