Isha Upanishad: the Methods of Realisation, Part 2, the Significance of Surya

The human mind operates through analysis and through a fragmented view of reality.  We tend to believe and act as if we are separate beings from the rest of the creation, without a recognition of the oneness that underlies and supports all existence.  This leads to a distorted view of reality and a concomitant modus of action which is harmful to the balance and harmony of life.  The realisation of the inherent oneness of creation is an essential aspect of the transformation required to live in the Truth of existence.

Sri Aurobindo notes:  “For this it is necessary that the law and action of the Truth should be manifested in us.  We must learn to see things as they are, see ourselves as we are.  Our present action is one in which self-knowledge and will are divided.  We start with a fundamental falsehood, that we have a separate existence from others and we try to know the relations of separate beings in their separateness and act on the knowledge so formed for an individual utility.  The law of the Truth would work in us if we saw the totality of our existence containing all others, its forms created by the action of the totality, its powers working in and by the action of the totality.  Our internal and external action would then well naturally and directly out of our self-existence, out of the very truth of things and not in obedience to an intermediate principle which is in its nature a falsifying reflection.”

“Behind every act and perception there is an intuition, a truth which, if it is continually falsified in the form, yet preserves itself in the essence and works to lead us by increasing light and largeness to truth in the manifestation.  Behind all this travail of differentiation and division there is an insistent unifying tendency which is also continually falsified in the separate result, but yet leads persistently towards our eventual integrality in knowledge, in being and in will.”

“Surya is Pushan, fosterer or increaser.  His work must be to effect this enlargement of the divided self-perception and action of will into the integral will and knowledge.  He is sole seer and replacing other forms of knowledge by his unifying vision enables us to arrive finally at oneness.  That intuitive vision of the totality, of one in All and All in one, becomes the ordainer of the right law of action in us, the law of the Truth.  For Surya is Yama, the Ordainer or Controller who assures the law, the Dharma.  Thsu we arrive at the fullness of action of the Illuminer in us, accomplish the entirety of the Truth-Consciousness.”

“In this formation the Upanishad indicates two successive actions.  First, there is an arrangement or marshalling of the rays of Surya, that is to say, the truths concealed behind our concepts and percepts are brought out by separate intuitions of the image and the essence of the image and arranged in their true relations to each other.  So we arrive at totalities of intuitive knowledge and can finally go beyond to unity.  This is the drawing together of the light of Surya.”

“Thus by the action of Surya we arrive at that light of the supreme super-conscient in which even the intuitive knowledge of the truth of things based upon the total vision passes into the self-luminous self-vision of the one existent, one in all infinite complexities of a self-experience which never loses its unity or its self-luminousness.  This is Surya’s goodliest form of all.  For it is the supreme Light, the supreme Will, the supreme Delight of existence.”

Sri Aurobindo, The Upanishads, Isha Upanishad and analysis, pg. 23, 28 & 74-83


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