[Advaita-l] Questions regarding the Isa Upanishad verse 1

[Kartik Vashishta]

OM
OM NAMAH SIVANANDAYA

Revered Self,

Sadar Pranam,

Thank you for pointing me to the santi mantra of the Isa Upanishad. My
questions were, however, regarding the first verse of the Isa Upanishad
proper. I am however thrice blessed that I could find some very needed
guidance on the Santi Mantra.
If someone could direct me to a resource on the first verse of the Isa
Upanishad I'll be very grateful. I have the Isa Upanishad commentaries by
the monks of the Ramakrishna order and am also reading Sri Sri Swami
Krishnananda Ji's works on it as well.

Maybe too many books lead to more ignorance......I'm however at a loss to
find resources to imbibe the first mantra. Any help would be appreciated.

Pranam,

OM
Kartik Vashishta
OM




On Sun, Oct 25, 2020 at 10:00 AM Kartik Vashishta <kartik.unix at gmail.com>
wrote:

> Namaste,
>
> No derogatory sense is applied/implied etc....
>
> On Sun, Oct 25, 2020 at 8:15 AM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> Namaste.
>>
>> Also in what sense are you addressing the Swamiji as **blessed**, **
>> highly blessed** etc so repeatedly? In a derogative sense??
>>
>> Regards
>>
>> On Sun, Oct 25, 2020 at 6:35 PM H S Chandramouli <
>> hschandramouli at gmail.com> wrote:
>>
>>> Namaste.
>>>
>>> Reg  <<  Doubt: How can something that is not full be
>>> "ever-enduring"...also, since
>>> it is a part and hence not "ever-enduring" it is not real...is the
>>> blessed
>>> Swami contradicting himself?  >>,
>>>
>>> Where in this portion has the Swamiji stated what you have attributed to
>>> him here
>>>
>>> Regards
>>>
>>> On Sun, Oct 25, 2020 at 9:25 AM Kartik Vashishta via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> OM
>>>> OM NAMAH SIVANANDAYA
>>>>
>>>> Revered Self,
>>>>
>>>> Sadar Pranam,
>>>>
>>>> Blessed be thou, I have some doubts on reading the blessed Sri Sri Swami
>>>> Krishnananda Ji's book. Please kindly remove my doubts:
>>>>
>>>>
>>>> https://www.swami-krishnananda.org/essay/essay_1.html
>>>>
>>>> That is full; this is full. From the full the full proceeds. Taking the
>>>> full from the full, the full alone remains. That Absolute is full. This
>>>> created being is also full. Brahman is infinitude and is therefore full.
>>>> That which proceeds from the full or the infinite must be either real or
>>>> unreal. If it is real, it must also be full, because a part cannot be
>>>> ever-enduring, and that which is not always enduring is not real.
>>>>
>>>> Doubt: How can something that is not full be "ever-enduring"...also,
>>>> since
>>>> it is a part and hence not "ever-enduring" it is not real...is the
>>>> blessed
>>>> Swami contradicting himself?
>>>>
>>>>  If it is unreal, nothing proceeds at all. This means to say that either
>>>> infinity is the product of infinity or nothing proceeds from infinity.
>>>> Infinity cannot proceed from infinity, because, thereby, there would be
>>>> two
>>>> infinities. Hence, the proceeding of infinity from infinity does not
>>>> change
>>>> infinity, because infinity alone remains even after that. The drift of
>>>> the
>>>> statement is that infinity is unchanging and this mantra is a figurative
>>>> way of saying that nothing proceeds from infinity.
>>>> Doubt: How did the Swami arrive at this conclusion, please, nblessed be
>>>> thou, explain.
>>>> Even the idea of something proceeding from infinity is based on its
>>>> essential character of infinity. That which is produced, namely,
>>>> Hiranyagarbha, or the universe, must be infinite. Otherwise there
>>>> should be
>>>> something outside Hiranyagarbha, or the universe. The universe includes
>>>> space, also, and beyond space there is nothing. Therefore, the universe
>>>> is
>>>> infinite. Even the individual that is created is essentially infinite.
>>>> Taking infinity from infinity is only an idea and not a possibility.
>>>>
>>>> Doubt: The blessed and highly blessed Swami seems to suggest that there
>>>> are
>>>> two more i"infinities" besides Brahman, namely, Hirayanaghabrbha and the
>>>> individual self. Please blessed be thou, explain.
>>>>
>>>> Therefore, the infinite alone exists without change in past, present and
>>>> future. Om Santih, Santih, Santih - May the three tapas (afflictions)
>>>> cease, and may there be peace.
>>>>
>>>> Doubt: Hari Om! By the grace of God/Guru, I probably understand this,
>>>> however, not the reasoning behind it as stated in my questions above.
>>>>
>>>> All this is pervaded by the Lord, whatever is moving (and not moving) in
>>>> this world. By such renunciation enjoy (or protect). Do not covet the
>>>> wealth of anyone. Vasyam or avasyam means fit to be dwelt by or clothed
>>>> by
>>>> or covered over by. The universe is to be covered over by the
>>>> consciousness
>>>> of God. It means that God indwells every being of the universe. But this
>>>> indwelling does not in any way create a distinction between the
>>>> indweller
>>>> and the indwelled. The Lord exists as the innermost Self of all. The
>>>> Self,
>>>> however, cannot pervade itself. Pervasion, here, means existence. The
>>>> universe in essence is the truth of God Himself. It does not exist as an
>>>> object to be covered over by God, like cloth, etc. There is nothing in
>>>> this
>>>> universe which can have any value or being without the existence of God.
>>>> This is to say that God is the sole existence.
>>>>
>>>> Doubt: How is "The Self, however, cannot pervade itself" that to be
>>>> explained?
>>>>
>>>> Pranam,
>>>>
>>>> OM
>>>> Kartik Vashishta
>>>> OM
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>>>