The 5-month course facilitated by Gitanjali J. Angmo on Vedanta in the Light of Sri Aurobindo explored the profound wisdom of four Upanishads — Isha, Kena, Mandukya, and Katha through the lens of Integral Yoga. The exploration began with Sri Aurobindo’s interpretation of the Isha Upanishad, which illuminated the deep philosophical paradoxes of the text. Gitanjali highlighted how Sri Aurobindo recovered the bridge of reconciliation by emphasising the presence of the psychic being, which serves as the guiding-force for spiritual evolution. The Upanishad reconciles nine key paradoxes:
1. God and the World (Verse 1, Line 1)
The Isha Upanishad declares that the entire universe is pervaded by the Divine. This presents a paradox—how can God be both beyond the world (transcendent) and within it (immanent)? The facilitator explained that Sri Aurobindo resolves this through his interpretation of the word "vāsyam", which he sees not as mere pervasiveness but as inhabiting the world — making it a living space for the Divine.
2. Renunciation and Enjoyment (Verse 1, Line 2)
The Upanishad instructs to "enjoy through renunciation," which seems contradictory. However, Sri Aurobindo clarifies that true renunciation does not mean rejecting life but rather giving up egoistic attachment. When the self is free from desire, it can enjoy the world in its divine essence, experiencing joy as a conscious offering to the Divine rather than for personal gratification.
3. External Action and Internal Freedom (Verse 2)
The text encourages continuous action while maintaining inner freedom. The facilitator explained that Sri Aurobindo resolves this through the process of "psychicisation"—where action is offered to the Divine and performed without attachment to its results. True freedom is not in abandoning action but in acting without being bound by it.
4. The One Stable Brahman and the Multiple Movement (Verses 4–5)
Brahman is both unchanging and eternal, yet the universe is full of movement and change. Sri Aurobindo resolves this by distinguishing between "Akshara Purusha" (cosmic) and "Kshara Purusha" (psychic being). Finding the psychic being, which is the evolving aspect of divinity within, helps one achieve Akshara without dissolving into passivity.
5. Being and Becoming (Verses 6–7)
Sri Aurobindo teaches that evolution is the process of constant becoming. The sessions helped participants understand that being (Sat) is not static — it continuously unfolds into becoming, a dynamic process through which the Divine manifests progressively in the world.
6. The Active Lord (Shara) and the Indifferent Akṣara Brahman (Verse 8)
The Divine is both the personal (Shara, the active Divine) and the impersonal (Akṣara, the silent and indifferent Brahman). Sri Aurobindo explains that these are not contradictory but two aspects of the same Reality. The personal Divine acts within creation, while the impersonal remains beyond it. The psychic presence within allows for a harmonization of these two aspects.
7. Vidyā (Knowledge) and Avidyā (Ignorance) (Verses 9–11)
The Isha Upanishad warns against taking either ignorance (Avidyā) or knowledge (Vidyā) in isolation. Avidyā, when limited to multiplicity, binds us to the material world, while Vidyā, if pursued exclusively, can lead to nirvanic annulment in unity. Sri Aurobindo emphasises the need for synthesis — one must engage with the world, realise the Self within it, and unite multiplicity with oneness.
8. Birth and Non-Birth (Verses 12–14)
The Upanishad speaks of both birth (material existence) and non-birth (the state of the Atman beyond time and space). Sri Aurobindo sees these as complementary rather than opposing—the soul should remain in birth while existing in the state of non-birth, transforming life, mind, and body rather than escaping them.
9. Works and Knowledge (Verses 15–18)
The final paradox is between action (karma) and knowledge (jnana). The facilitator highlighted how traditional paths emphasise renouncing action for knowledge, but the Isha Upanishad teaches that both are essential. Sri Aurobindo’s synthesis integrates both, leading to a divinised existence where action is illumined by knowledge, and knowledge is fulfilled through action.
The participants delighted in the unique perspectives presented by the facilitator, who demonstrated how Sri Aurobindo does not treat these paradoxes as contradictions but rather harmonises them through the concept of the psychic being. Instead of advocating rejection, Sri Aurobindo emphasises transformation — living in the world with a consciousness that perceives the Divine in all things. This synthesis, central to Sri Aurobindo’s philosophy, makes the Isha Upanishad a profound guide for spiritual evolution.
The second Upanishad discussed in the series was Kena and it was explained how Sri Aurobindo’s interpretation of the Kena Upanishad delves into the nature of Brahman and finds synthesis in the three worlds — Adhibhoota, Adideva, and Adhyatma. Adhibhoota is material, Adideva is the world of gods, and Adhyatma is beyond both the material and non-material. The Vedic understanding of Adhyatma is that it is the force behind all perception and action, transcending mere intellectual knowledge. The Upanishad also explains the relationship with the Lord, detailing how mental consciousness, faculties of consciousness, and supramental consciousness are interconnected.
The Upanishad begins with a fundamental question: "By whom is the mind directed? By whom does speech function?" Sri Aurobindo sees this as an enquiry into the divine presence that animates all faculties. He explains that the senses and mind are not autonomous but are powered by a deeper Consciousness. The sessions explained that the true knowledge is not intellectual but experiential, requiring the transcendence of the limited human mind into a higher, supramental awareness.
One of the key teachings of the Kena Upanishad is the inability of the intellect to grasp Brahman. The text paradoxically states, "It is known to those who do not know, and unknown to those who know." The sessions explained that the Brahman is not an object to be analysed but a reality to be realised within. This aligns with his broader vision of spiritual evolution, where mental knowledge must give way to higher intuition and direct perception of the Divine.
The Upanishad also presents a symbolic story in which the gods — Indra, Agni, and Vayu — are tested. To humble them, Brahman appears as a mysterious Yaksha (Divine Being), and when the gods attempt to demonstrate their abilities, they fail. Agni cannot burn a blade of grass, and Vayu cannot move it. Only Indra, which represents the illumined mind, realises — through the guidance of Uma (the Divine Mother) — that their strength was never their own but came from the Supreme.
It was discussed through this allegory: the mind can only know and, if it persists, can know the Divine through the help of the Divine Mother. However, if ego is not purified, these gods like Agni and Vayu can lead to one’s downfall. For the mind to reach that state, it must become pliable and flexible. Gitanjali gave the example of her mentor Amal Kiran, who suggested that to develop the ability for the mind to hold different epistemologies, one must find the link in everything rather than becoming rigid in their understanding.
The facilitator also spent time in explaining Uma’s role in the Upanishad as crucial, as she represents the Divine Consciousness that bridges the gap between human ignorance and Supreme Truth. It was also discussed how Sri Aurobindo aligns this with his philosophy that the Divine Mother (Shakti) is the key to spiritual transformation. She is the force that leads the seeker beyond ego and mind into a direct experience of Brahman. Through this, Gitanjali also elucidated how Kena Upanishad is a philosophical inquiry into a practical guide for spiritual awakening. It calls to go beyond the limitations of the human mind, to surrender to the Divine, and to ascend to a state of higher purified mind, establishing a relationship between the cosmic and transcendental levels.
There was robust discussion after the completion of the Upanishad, emphasising that one should not allow oneself to be limited by the senses but should see the reality beyond them. It was agreed that only through humility can one reach those realms — though unknown, they are not unknowable. Letting Indra (the intuitive mind) take the lead, while Vayu and Agni submit to Indra, allows for the highest realisation. A key takeaway from this Upanishad is not just about knowing Brahman but about becoming one with it, through the grace of the Divine Mother and the evolution of human consciousness into its highest, supramental form.
The third Upanishad discussed was the Mandukya Upanishad where Gitanjali delved into its central teaching on the four states of consciousness — Jagrat (waking), Swapna (dream), Sushupti (deep sleep), and Turiya (pure transcendence) — and their significance in spiritual evolution. Gitanjali explained that these states are not merely descriptions of human experience but steps in the ascent toward a higher, supramental realisation.
She emphasised how OM is an imperishable word and how the entire universe is contained within OM. It was highlighted that the Upanishads show a means of transcendence from lower to higher states, but Gitanjali also stressed Sri Aurobindo’s idea of transformation. Shankara believes only the fourth state (Turiya) is true, but Gitanjali explained that Sri Aurobindo affirms all four states as real, and that spirituality is about making them conscious. By attaining the fourth state, we can modify our waking, dream, and deep sleep states, transforming them into higher expressions of divine consciousness.
The waking state (Jagrat) represents ordinary human consciousness, bound to the physical world and governed by the senses. It is the state in which the ego operates, engaging with external reality but often mistaking it for the ultimate truth. While essential for survival, the sessions highlighted Sri Aurobindo’s emphasis that reliance solely on sensory knowledge keeps individuals trapped in ignorance.
Beyond this is the dream state (Swapna), where consciousness turns inward and engages with mental impressions, imagination, and deeper intuitions. Here, the mind begins to explore hidden dimensions of reality, uncovering truths that are not accessible in the waking state. However, without proper guidance, this realm can be deceptive, as it contains both higher inspirations and misleading illusions.
The deep sleep state (Sushupti) goes further, dissolving the ego and sensory awareness into a formless unity. In this state, the individual experiences a kind of merging with the Absolute, but it remains an unconscious union. Comparisons were made to this to certain mystical experiences of Nirvana, where one attains peace and bliss but without active realisation. Gitanjali explained Sri Aurobindo’s view that true enlightenment is not just about merging into the formless void but about achieving a conscious realisation of the Divine while still engaged in existence.
This leads to Turiya, the fourth state, which is beyond waking, dreaming, and deep sleep. It is the state of pure, undivided awareness — absolute knowledge, power, and bliss. Unlike the unconscious absorption of deep sleep, Turiya is a dynamic state, where one fully realises their identity with Brahman.
There was discussion on how Sri Aurobindo sees Turiya not as a retreat from the world, but as the foundation for spiritual transformation. His vision differs from traditional interpretations that emphasise withdrawal from life; instead, he advocates bringing this higher consciousness into everyday existence, transforming the human mind, life, and body into instruments of the Divine.
On the personal note Mandukya Upanishad serves as a map for the journey from ignorance to realisation — from the limitations of the waking mind to the vast, luminous awareness of Turiya, which integrates and transcends all states of being.
The last Upanishad in the series was Katha Upanishad, which tells the story of Nachiketa and his fearless questioning that ultimately leads to the attainment of immortality. Gitanjali highlighted the recurring themes in the Upanishads — freedom, God, light, and immortality — which continuously reappear throughout these ancient texts.
Nachiketa was the son of Vajasravasa, who desired fame by offering food in a ritualistic manner. The sessions explained the deeper significance behind the names in the text. Vajasravasa represents exoteric religion — one that is easily spread and codified — whereas Nachiketa symbolises the spirit that animates matter and represents absolute spirituality. In this way, Satyam (Truth) manifests itself through Nachiketa.
A detailed discussion followed on various aspects of the text, including the use of the number three in the Upanishad. Why does Vajasravasa reply to Nachiketa only on the third attempt? Gitanjali explained that this signifies three levels of existence. Similarly, why does Nachiketa refuse to eat at Yama’s house? This was explored as a symbol of the aspirant’s waiting for the Guru before receiving nourishment — both physical and spiritual.
There was also an in-depth exploration of Yama, who is described as the eighth son of the primordial being Vivasvan. He is both the destroyer of the body and the saviour of the soul, embodying the dual role of death as both an end and a beginning.
The discussion then turned to the three boons that Nachiketa requests from Yama and their deeper significance:
First Boon – Nachiketa asks to return to his father, symbolising the new spiritual impulse — the soul’s desire to remain embodied while seeking divine realisation.
Second Boon – Nachiketa enquires about the heavenly flame. The facilitator, drawing from Integral Yoga, explained that Agni represents the inner psychic being — the divine Fire within.
Third Boon – Nachiketa asks for the secret of immortality, a request that Yama initially resists, testing Nachiketa’s resolve before revealing the truth of the Atman (Self).
The garland that Yama gives to Nachiketa was discussed as a symbol of Prakriti (nature) unified and transformed by psychic consciousness. Gitanjali explained how different parts of being — physical, mental, and vital — can be harmonised through spiritual realization.
A fascinating parallel was drawn between Nachiketa’s three boons and Savitri’s four boons. For instance:
Savitri asks for her father-in-law’s eyesight and kingdom, just as Nachiketa asks to return to his father, representing manifestation and re-engagement with life.
Savitri’s request for her father-in-law’s sight mirrors the transition from ignorance to knowledge — a key theme in Nachiketa’s journey as well.
The third boon in Savitri’s story, where she asks for a son, represents the recovery of the psychic being, much like Nachiketa’s request for the knowledge of the immortal Self.
Finally, Savitri’s last boon — where she asks for Satyavan’s life — symbolises the conquest of death, just as Nachiketa attains immortality while still in the body.
One of the key teachings of the Katha Upanishad is the contrast between Shreyas (the good) and Preyas (the pleasant). Yama teaches that the wise choose Shreyas —the path of truth and self-realisation — while the ignorant choose Preyas, the fleeting pleasures of the world. Gitanjali expanded on this, explaining that spiritual evolution requires a conscious choice to seek the Divine over transient satisfactions.
Another powerful teaching is the symbolism of the chariot. Yama compares:
The body to a chariot,
The senses to wild horses,
The mind to the reins,
The intellect to the charioteer,
And the Self (Atman/ Psychic Being) to the true master of the chariot.
If the mind is not controlled, the senses run wild, leading the soul astray. But if the intellect, guided by wisdom, directs the mind, the seeker attains the Supreme Goal. The session concluded by explaining this as a perfect illustration of Integral Yoga, where the mind, body, and life energies must be harmonised and governed by the psychic being for true transformation.
Throughout the course, Gitanjali J. Angmo’s guidance helped clarify the intricate philosophical themes within the Upanishads while demonstrating their relevance to contemporary spiritual life. She continuously emphasised Sri Aurobindo’s vision of transformation rather than renunciation — an approach that resonated deeply with the participants.
By synthesising the teachings of the Isha, Kena, Mandukya, and Katha Upanishads, the course provided a profound insight into Sri Aurobindo’s Integral Yoga, which seeks to bridge the gap between knowledge and action, transcendence and immanence, and the individual and the cosmic divine. The discussions reinforced that these ancient texts are not just metaphysical treatises but practical guides for inner evolution.
Feedback
“These Upanishad series were really special to my heart. I will be a mother soon and I truly feel that I gained a lot from these sessions. Gratitude.”
“It made me more mindful of the mind's ability to see opposites. It also helped me to start reading some of Sri Aurobindo's works which I felt inaccessible to me in the past.”
“I enjoyed Gitanjali's way of connecting different thoughts to Sri Aurobindo's writings. She has a clear understanding of the Vedic thought and she is the most open person I have met till now. Her ability to see thesis, antithesis and then synthesis is inspiring.”
