The Brahma is infinite. It is wholly here at this point and it is wholly there at that point too. What emanates from it is complete whole unto itself. And when the complete is taken away from it, whatever remains it completely whole too.

Shloka 1

God pervades in every animate and inanimate existence in the universe. The Seeker must nurture oneself in the space assigned to oneself and must not covet the wealth that is not rightfully his.

Shloka 2

There are people who desire to live for hundred years engaged in action in this material world. There is no other salvation for such people who pride in their worldly life that they may not be affected by their ignoble actions.

Shloka 3

There are others who violate Atman. After their death, they land in the kingdom of asura which is enveloped by the ignorance of Atman.

Shloka 4

The Atman is one without a second, firmly established in one’s own nature but moving faster than mind at the same time. It is beyond the grasp of senses. It remains stationary yet surpasses all movements. Inspired by Him, the life force categorizes people on the basis of  actions arising out of their tendencies.

Shloka 5

Atman is still but it in motion at the same time. It is near yet so far. It is within and around each existence.

Shloka 6

The Seeker who sees everything in Atman and Atman in everything, cannot feel disgusted at anything owing to his holistic vision.

Shloka 7

The seeker for whom every being is Atman, becomes free from grief and attachment.

Shloka 8

The Atman is omnipresent, immaculate, metaphysical and pure. It is beyond sensory & bodily existence and exists without nerves. It cannot be impacted by physical harm or sin. It arises from itself, is omniscient, supreme and watches over all. It is He who has assigned responsibilities and rewards to all the gods on the basis of their abilities.

( Ishavasyopanishad  to continue)

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