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Isha Upanishad- MIRA - Verse No.16

The same prayer is continued in the next verse where the process of this vision is further described in detail

pūsann ekarse yama sūrya prājāpatya vyūha raśmīn samūha
tejah yat te rūpaṁ kalyānatamam tatte paśyāmi yo’sāvasau purusah so’hamasmi.16

O Fosterer, O sole Seer, O Ordainer, O illuminating Sun, O power of the Father of creatures, marshal thy rays, draw together thy light; the Lustre which is thy most blessed form of all, that in Thee I behold. The Purusha there and there, He am I.

Pushan means O Sun, ekarse − you are one Rishi, great Rishi, yama – the controller, sūrya –– O Sun, prājāpatya – the master of the world, raśmīn − the rays of light, raśmīn vyūha samūha, vyūha is marshal the rays; samūha means draw together. Behind every idea that we have there is a ray of light which can be traced to the Supreme Light. No idea in our mind can really subsist if it does not have its connection with the Supreme ray of light but in our consciousness it has become scattered; it is the quality of our mind to be scattered, therefore, we are jumping all the time from one point to the other. If you can draw your mind or any idea of your mind, marshal it to its own highest point and similarly with regard to every idea, when you draw them together, you get the totality of the vision samūha − is totality. Marshal the rays and then unite all the rays. Then it says that if you reach that point where all the rays of light are united, then your mind ceases to be limited anymore because then instead of scattered rays there is simply sunlight –– tejo yat te rūpam kalyānatamam tatte paśyāmi – then I can perceive paśyāmi – then I will be able to see tāt that te means yours, kalyānatamam rūpaṁ – I will be able to see your most blessed form, –– tejah yat –– it is lustre – your highest form of being is that lustre which is integral consciousness, integrated development of consciousness. And when I reach that point then what happens –– yo’sāvasau purusah so’hamasmi – then I reach that realisation in which I the jivatman, find myself one with that Reality – That Purusha, That Atman, That Ishwara – Atman, Purusha, Ishwara, Jivatman – the integral relationship of all of them and all as oneness, That I realise and that is the highest state of realisation that is described.

Once this realisation is obtained even when the body falls it does not matter because now your consciousness is absolutely united. There is no need of any birth or death. If you want to take birth, you will take birth and enjoy birth and you will be immortal and united even while living. There will be no difficulty at all.