Vol 01.010 | Pre-SaraNAgati Issues |
19 October, 1996
|
In this Issue:
1. NOTE FROM THE EDITOR 2. From Chapter 19 At Death and After Death Section 2 At Death - The preparation for departure Section 3 The mode of actual departure 3. Annexure To Chapter 3 Section 2: Sruti Texts. "Thus Spake The Upanishads" Or "What The Upanishads Say?" |
Dear Bhagavatas,
We present in this issue excerpts from Chapter 19 At Death and After
Death ( Sections 2 and 3)
Annexure to Chapter 3 Sources of Knowledge containing What the Upanishads
say? and from Chapter 6 What is God? Sections 4, 5 and 6.
Dasoham
Anbil Ramaswamy
SECTION 2 : AT DEATH - THE PREPARATION FOR DEPARTURE
ADHIKARA 27 : NIRYANA ADHIKARA (THE DEPARTURE OF THE SOUL)
Swami Desika describes how the soul leaves the body through the various Nadis (veins) and how the soul of a Prapanna and that of a Non-Prapanna take different routes and different destinations. First, he emphasizes how in the case of a Prapanna the attainment of Moksha is certain even if he had committed any indiscretions after performing Prapatti.
A person who has performed Prapatti will not consciously commit any sins. But, due to 'Prarabda karma' that had begun to yield fruits while he is living in this world, some may swerve:
(i) He may display feelings of 'I' and 'My' and commit certain offences
consequently. The Lord will make him realize his folly by making wisdom
dawn on him.
(ii) He may display a taste or desire for an object other than the
Lord. Even when a Prapanna
desires and prays for it, Isvara will not grant what is not good for
his spiritual upliftment. This is like a mother preventing her child from
falling into fire. The Lord declares 'when I decide to bless someone with
Moksha, I strip him of his possessions; inflict on him tragedies of death
of his dear and near ones; if, in spite of all these, he clings to me (
as he surely will), I grant him the bliss which even the Gods cannot secure'5
Or, he might grant what he desires in such an abundant measure as to create
a revulsion and aversion to what he had asked for ( as in the case of Kuchela)
The idea is that in any case, the person chosen would emerge a fully evolved
soul to deserve Moksha.
(iii) He may contact other deities. In such cases, the Lord would create
a situation by associating him with Paramaikantins and make him feel ashamed
of his deviate behavior.
(iv) Being weak minded, he may desire to adopt other Upayas. The Lord
will in due course dispel his desire to adopt other Upayas. By all means,
the Lord would rid the Prapanna of any failings or foibles he might have
contracted due to the interaction of his 'Prarabda karma' and eventually
make him fit and qualified for Moksha - all before the Prapanna actually
arrives at the point of departure from this life.
For the Prapanna who has not swerved, the delay in securing Moksha is only so long as he desires it. The Lord is anxious to bring him into the company of Nityasuris ( Never born) and is actually sorry for the delay desired by the Prapanna. He, therefore, produces an eagerness in the mind of the Prapanna to attain the goal. He creates a suitable atmosphere for the Prapanna to leave his worldly life and decides on the appropriate time and pretext for the event.
At the appointed time, the Lord projects for the Prapanna to behold a remembrance of all his thoughts, desires and deeds during his lifetime in a sort of flashback. " A certain amount of experimental evidences has been gathered from those who have come very close to death through some accident and then been restored to life; the trend of this evidence is to support the idea that at the moment death was nearest, they passed in review the events of their whole life"6 There is a dictum that one who dies during daytime, Sukla paksha ( bright fortnight of the moon), and Uttarayana ( the six month period when the Sun moves northward) alone can reach Paramapada through what is known as Archiradi marga ( the shiny path) and the others go through the Dhumadi marga (the smoky path) only to be reborn. This view has been expressed in several contexts thus: Lord Krishna declares-"O! Arjuna! I shall declare to you the path following which the yogis attain the state of not returning and also those who attain the state of returning. Light in the form of fire, the day, the bright fortnight preceding the full moon, the six months of the Sun's northern progress- departing therein, men who know Brahman go to Brahman. Smoke, night, the dark fortnight of the waning moon and the six months of the Sun's southern journey- departing in these periods, souls attain the light of the moon and come back to be reborn. Indeed, these two paths, the bright and the dark, for the world of the departing souls are deemed to be eternal. By the one, one attains the state of nonreturning; by the other one comes back again"7
The same idea has been expressed in Mahabharata 8 But, this is not applicable in the case of a Prapanna who may die at any time- day or night, in the bright or dark fortnight, in Uttarayana or Dakshinayana etc., since in his case, Karma lasts only as long as the body lasts; and, the moment he sheds his mortal coil, he moves to Paramapada through Archiradi marga. Brahmasutram also makes this point very clear 9 Chandokya Up also confirms this;
' Whether the funeral rites are performed or not by their heirs, these
Brahmagnanis ( who have done Prapatti) reach only this bright and shiny
path and are led by a superhuman force to Brahman through the Deva marga
( Shiny path) or Brahma marga ( Path leading to Brahman). Those who have
gone through this path never, never return to this mundane world'10
In the case of a Prapanna , all his Sanchita karmas are destroyed on
performing Prapatti, like the bales of cotton that are burnt by fire. 'Prarabda
karma' alone remains ( that which the Prapanna had agreed to go through
during his lifetime). At the time of his death, the balance , if any, of
his Punya karmas are transferred to his friends who have done him good
and Papa karmas to those who had remained inimical to him. This is done
because, the Prapanna's karma account has to show a nil balance and also
because, Punya is like golden fetters and Papa is like iron fetters - thus
making no difference to the soul which yearns for freedom from all shackles.
At the appointed moment, the lord joins the Gnanendriyas ( Sense organs ) and the Karmendriyas (Motor organs) with the mind. When the sense of speech ceases to function, we see that the mind continues to work. This is true when someone is so ill as not to be able to talk; or one who is observing a vow of silence; also we have seen mute persons whose minds however keep working. Even so, when other senses cease to function, the mind is still found to be working. Then, the mind with the sense organs affiliated to it is joined with the Vital air (Prana). We see this when a person is in a state of coma or unconsciousness , he merely breathes and even the functioning of the mind appears stalled. The Prana (with which are joined the senses and mind) is then united with the Jeevatma or the soul. This, however, will not be perceptible to the onlooker. The jeeva is then churned out of the physical body and united with the subtle form of fire and other primary elements. It can be noticed that even though a person is pronounced dead, there is some heat still felt in some part of the body indicative of this union of Jeevatma with the subtle element of fire. Similarly, all other elements (Panchbhutas) ( the five natural elements) are also joined with the Jeevatma ready to depart. This has been stated in Chandokya Up.11
Brihadaranyaka. up also states that" all the vital airs go with the Jeeva at the time of death even as the faithful followers of a king go with him in his victorious march even without his specific bidding"12
Since the jeeva would have become emaciated due to the churning, the Lord embraces him to give him solace and rest. Upto this point, the preparation for departure of the soul is common to both the Prapanna, Bhakta and also others , sinners and saints alike.
SECTION 3 : THE MODE OF ACTUAL DEPARTURE
ADHIKARA 20 : NIRYANA
ADHIKARA
Three specific ways have been identified through which the souls escape:
1. There are 72,000 Nadis or ( invisible veins ) which branch off from
the heart and end up with nine major openings ( Navadwara) as also innumerable
pores on the skin ( through which one perspires). Some run horizontally
and some downwards. These are either colorless or dim. Through them go
those who had been so wicked during their sojourn in this life that they
have to expiate the results of their sins only by suffering in the penitentiary
( Naraka ) after which they are born in the world as animate beings like
animals, birds or even as trees. Those whose account shows a predominance
of evil deeds have to remain condemned to being inanimate objects like
stone, mud etc for specific periods during which time they will be incapacitated
to indulge in any wrong doing. 2. One hundred Nadis of various colors,
white, black, blue, golden yellow and red go upwards from the heart. Those
who go through these Nadis that go upwards go to the higher worlds to experience
the fruits of the extraordinary Punya they had accumulated and after exhausting
such Punya return to the earth to experience the results of their other
karma ( both good and bad).
This is called the Dhumadhi marga (smoky path) or Pitruyana (the path of the manes) A soul that had performed meritorious deeds has to enjoy the fruits thereof. So, such a soul accompanied by the senses and elements reaches the moon through the Dhumadhi marga and reach heaven or Svarga (which is different from Moksha). There the soul assumes a subtle body to enjoy the fruits. When the good deeds get almost exhausted, it is reborn in this world along with the balance of Karma13 :This has also been very extensively explained in Chand.up which deals with 'Panchagni vidya' ( a special treatise on the journey of the soul from death to rebirth) according to which such a soul passes through five fires after falling down from Moon (Apram) 14 viz.
i. Heaven or Svarga where the soul enjoys the fruits of the extraordinary
good deeds and falls into the sky.( Sradda)
ii. After enjoying, the soul enters the rain bearing clouds ( Soman).
iii. Then, along with the rains, ( Vrishti) it comes down to earth and
is united with paddy, etc that grow on earth
iv. When the food ( Annam) made out of these is consumed by the male,
the soul gets into his seminal fluid.
v. When the male and the female unite, this creative fluid ( Retas)
enters the womb of the female and subsequently born into this world on
delivery. 3. There is, however, one Nadi other than the 100 mentioned above
which starting from the navel (Mooladhara) goes past the heart and ends
up on the top of the crown. This is a special Nadi reserved only for a
Prapanna (who attains Moksha at the end of the current life itself) or
a Bhakta ( who attains Moksha at the end of the life in which he reaches
a nil balance in his karma account- which may be at the end of the current
life or after many lives). The Lord illuminates this Nadi at the point
where it goes past the heart and the departing soul sensing the flickering
radiance leaves the heart and escapes through an aperture like bursting
through a push- door into this Nadi. This Nadi is called the Moordhanya
Nadi or Sushumna Nadi or Brahmanadi or Brahma Randra since it opens at
the top of the skull of the person leading him to Brahmam itself through
the Shining path or the Archiradhi marga . The soul starts its journey
with the help of the rays of the Sun. This has been explained in Kata Up
also.15
3. ANNEXURE TO CHAPTER 3 SECTION 2: SRUTI TEXTS.
"THUS SPAKE THE UPANISHADS" OR "WHAT THE UPANISHADS SAY?"
The truths expounded in the Upanishads might look silly and gibberish
for the ignorant who merely eke out existence and indulge in trivial pursuits
and petty squabbles. Such persons cannot discern any support for their
idiosyncrasies in the Upanishads. These truths transcend the Time- Space-
Matter constraints and constitute invaluable treasure and practical guidance
for those who have given up likes and dislikes of the worldly attachments
in pursuit of spiritual fulfillment. PAUL DEUSSEN observes
"Whatever may be the discoveries of the scientific mind, none can dispute
the eternal truths propounded by the Upanishads. Though they may appear
as riddles, the key to solving them lies in our heart and if one were to
approach them with an open mind one could secure the treasure as did the
Rishis of ancient times" It is very difficult to give an elaborate account
of the contents of the Upanishads in a small treatise like this. We, therefore,
indicate very briefly the main subjects dealt with in them.
Part A : is devoted to the 10 Principal and 10 supplementary Upanishads
given in the Overview table.
Part B : deals with certain other supplementary ones. Some of them
are attached to more than one or all the Vedas; while for the others the
relative Veda could not be identified. Part C : merely lists some works
also called 'Upanishads' but relevant authorities were unavailable While
many of the original Upanishads are not readily accessible , it is seen
that later day enthusiasts with a view to pedantically exhibit an ostentatious
display of their learning ventured to churn out high sounding platitudes
masquerading them as 'Upanishads' only to derive a semblance of credibility
and respectability (e.g.) Ganapathy Upanishad which has no
basis in any Veda or other Sruti texts.
PART I : the 10 Principal and 10 Supplementary Upanishads listed in the Overview Table.
1. AITAREYA Up.
This was propounded by Rishi Mahidasa Aitreya who obtained knowledge
by propitiating Bhudevi, consort of Lord Narayana. The 2nd and 3rd Aranyaka
of Aitareya Aranyaka constitute this. The basic topic is the Mahavakya
'Pragnanam Brahma'. True knowledge comes to one who has attained Vairagya
( renunciation) and this dawns on realizing the futility and trauma of
rebirth. Rishi Vamadeva was one such who declared " I tore asunder the
net of Samsara and took off on a flight to Paramapada like an eagle"
2. TAITTRIYA Up.
This consists of three parts viz., Sikshavalli a.k.a. Samhiki, Anandavalli
a.k.a. Yagniki and Briguvalli a.k.a.Varuni. Sikshavalli instructs how the
disciple should practice Upasanas (observances) especially Pranava and
how he should conduct himself after completing his studies in the Gurukula.
The directions in Sikshavalli include the famous statements 'Always tell
the truth; Do your duty; Revere your mother, father, preceptor and guest
as God himself" satyam vadha; dharmam chara; matru devo bhava; pitru devo
bhava; acharya devo bhava; athithi devo bhava'
Anandavalli describes the supreme happiness or Brahmananda. Hence,
it is called Anandavalli. It avers that Brahmam is truth (brahmam satyam);
Knowledge is unlimited (gnanam anantham) and supreme happiness is the ultimate.
One who tears oneself from the five sheaths (kosa) of Food (annamaya),
Vital air (pranamaya), Mind (manomaya), and Individual soul (vigyanamaya)
will attain this supreme happiness of the Universal soul ( anandamaya).
Briguvalli represents the teaching of Varuna to his son-cum- student,
Brigu. Varuna advised Brigu
"That is Brahmam from which everything emerges, in which everything
stabilizes and into which everything submerges" "yato va imani bhutani
jaayante yena jaataani jeevanti Yat prayantyabhi samvisanti tad vijignasasva
tad brahmeti"
3. ISAVASYA Up.
This is a highly mystical composition incorporating the final and 40th
chapter of SYVS. The famous saying " That is the whole; This is the whole;
Even if the whole is taken out from the whole, what remains is still the
whole" appears in this upanishad.
"Poornamatah poornamidam poornath poorna mudachyate,poornasya poornamadhaya
poornameva avsishyate."
In just 18 Mantras, it advises that one who does his duties as a dedication
to the Lord who is Omnipresent, Omnipotent, Omniparous and Omniscient would
ultimately reach Him.
4. BRIHADARANYAKA Up.
This is the end part of Satapata Br. of SYVS dealing with modes of
worship, meditation, integration of jeevatma with Paramatma. Brihad means
Huge; Hence, its name. The famous saying "Lead me from untruth to truth;
from darkness to light and from mortality to immortality" appears in this
Upanishad - "Asato ma sat gamaya; tamaso ma jyotir gamaya; mrityo ma amrutam
Gamaya' Also, the Mahavakya 'This soul is verily Brahmam' "ayam atma brahma'
is explained in the 2nd part of this Up. It expounds procedures connected
with penance like Purushatma vidya, Balaki vidya, Maitreyi vidya, Madhu
Brahmana, Panchagni vidya, Mantrakarma etc. The famous dialog between Sage
Yagnavakya and his wife Maitreyi and other sages like Asvalar, Uttalaka-Aruni,
Gautamar, Bhujyu, Ushasta or Sagarayana, Kaholar or Kaushitakeya, Gargi
( daughter of Vachagnu),Vidaktar and King Janaka revealing several aspects
of the Vedic verities form part of this Up.
5. KATHA Up.
Belongs to the 'Kata' branch of KYVS. Consists of 6 chapters called
Vallis. Contains the famous story of NACHIKETAS (Son of Vajasravas) who
extracted from Yama the knowledge of liberation through realization of
the Supreme. The famous allusion to body as chariot, intellect as the charioteer,
mind as the reins, sense organs as horses, sense objects as the distractions
in the process of gaining self-control appears in the 3rd chapter.
"Atmanam rathinam viddhi sareeram rathameva thu, Buddhim thu sarathim viddhi manah pragrahameva cha, Indriyani hayanahuh vishayamstheshu gocharan Atmendriya mano yuktam bhoktetyahuh maneeshinah"Another allusion appearing in chapter 6 relates to the tree of Samsara which is upside down with roots on top and branches and leaves at the bottom. Urdva moolo vak sakha yesho asvatta sanatanah". Several profound expressions are found in this up like -the nature of soul being smaller than atom and at the same time bigger than the biggest "Anoraneeyan mahato maheeyan"
6. CHANDOKYA Up.
This comprises of the last 8 chapters of the 10 chapters of Chan. Brahmana.
of SVS. Chandokya means one who sings the Soma hymns. Important Mahavakyas
( great sayings) like "Verily all this is Brahman"- Sarvam khalu
idam brahma" "That thou art"- "tat tvam asi" "All this is indeed the soul
"- "atmaiva idam sarvam" appear in this Up. The object of this Up. is to
explain the importance of Pranava Mantra step by step.. Ch. 1 deals with
Utgita vidya-how Omkara Mantra should be recited., Akshi vidya, Akasa vidya
as well as the story of Sage Ushasti to demonstrate exceptions in case
of an emergency. Ch.2 How Omkara is the central theme of the worlds, Vedas
etc., Ch.3 deals with Madhu vidya, the greatness of Gayatri Mantra, how
life itself is a sacrifice. Ch.4 brings out the greatness of the Sage Raikva
and the story of the truthful Satyakama. Ch.5 explains Prana vidya that
was taught by Satyakama to Gosruti and Panchagni vidya learnt by Svetaketu
from the King Pravahana. Ch. 6. explains the significance of 'TAT TVAM
ASI" through the story of the tiny Banyan seed that grows into a mammoth
tree and the salt that dissolves in water but retaining its taste throughout.
Ch 7 Bhuma vidya taught by Sanatkumara to Sage Narada. Ch.8 Dahara vidya
that points the treasure of eternal truths to a man strolling about unaware
of the treasure hidden in the earth under his very feet. It concludes with
the story of Indra and Virochana to show that the level of understanding
the truths depends only on the level of one's capacity.
7. KENA Up.
It is so called because it starts with the question 'By whom?" This
forms the 9th Anuvaka of Talavakara Br.of SVS. By whom the sense organs
are enabled to function is answered in a unique manner and concludes it
is Brahman. To bring home the fact to the Devas who claimed credit for
vanquishing the demons, Brahman appeared as a Yaksha and bade Agni and
Vayu to burn/ move a blade of grass thrown before them, which of course,
they could not. When Indra came on the scene, he was told by Umadevi that
the force beneath the functions was indeed Brahman.
8.. PRASNA Up.
contains 6 Khandas or Chapters in which 6 sages viz., Sukesa, Saibyar,
Sauryayani, Kausalyar, Bhargavar and Kabandi ask 6 questions of Sage Pippalada
on life, realization of Moksha etc. Prasna means question. The questions
are-
1.How beings came to be born?Pippalada answers all these questions to the satisfaction of the Sages.
2.Which deities support the bodies of those born and which is the most important deity?
3.How vital air enters the body and how it escapes from the body?
4.What happens when one dreams in sleep and when one is in dreamless sleep?
5.What difference does it make when Pranava is recited in a single, or two, or three Matras?
6.Who is the shodasakala purusha- the one with 16 aspects?
9. MUNDAKA Up.
Mundaka means 'bald headed' denoting renunciation. This contains 3
Mundakas.
1st : draws a distinction between Paravidya and Aparavidya . The four Vedas are included in Aparavidya while Brahmagnana (Knowledge of Brahmam) is Paravidya. 2nd: describes the relationship subsisting between Brahmam and Prapancham (Universe) as also the means to reach Brahmam. 3rd: lays down the characteristics of a Brahmagnani ( one who knows Brahmam), and the fruits of such knowledge.
The classic example of Pranava being the bow, Atma (the soul ) being the arrow and Brahmam being the target is found in this Up. "Pranavah dhanuh, saro hi atma, brahma tallakshyam uchyate' Another example says that just like a spider weaving its web with the thread issuing out of its own body and later draws the threads back into itself, God creates the world from out of himself and draws back all his creations into himself. Yet another classic example is that of two birds perching on the branch of a tree- one eating of the fruit, the other simply looking on allegorical of the Jeevatma experiencing the consequences of its Karma while Paramatma having no Karma has no need to experience any consequences. " Dva Suparna Sayuja Sakaya Samanam Vriksham Parisashva Jate Tayor Anyah Pippalam Swad Vatti Anasnaan Anyo Abhi Saka Seethih
10. MANDUKYA Up.
This is a small work having just 12 verses in 4 parts. The 1st part
breaks the Pranava Mantra into its constituent parts of A, U, and M and
recommends them, to be venerated as Vaisvanara, Taijasa and Prajna. The
2nd part states that a jeeva has 4 states of wakefulness, dreaming, dreamless
sleep and a fourth stage beyond these three which is equated with Moksha.
Sri Ramanuja has related these stages to their presiding deities of Aniruddha,
Pradhyumna, Samkarshana and Vasudeva respectively. The 3rd part identifies
the A,U and M with these Vyuha murtis. The 4th part takes the whole Pranavam
as a single letter representing Paramatma. The Up. deals with the Mahavakya'
The one without a second" - "ekameva adviteeyam".
11.KAUSHITAKI Up.
One of the major Ups. dealing with transmigration of souls, equation
of the vital air with Atman and attainment of Moksha. It describes the
Paryanka vidya, Pratardana vidya and Balaki vidya.
12. SVETASWATARA Up.
A major Up. belonging to the KYVS taught by Sveta Aswatara Rishi. It
deals with personal god, devotion, integration of soul with God. Like many
other Ups. it begins with the famous sloka which invokes God and says-"Let
Brahman protect both of us (Preceptor and disciple).Let it nourish both
of us. Let us both work with full vigor. Let our study of scriptures be
illuminated. Let us not become hostile to each other"
"Om sahana avatu,In its 6 chapters, it brings out the distinctions between the sentient, the non-sentient and the All-sentient Iswara. The reference to the Paramatma indwelling in everything like oil in oilseeds etc., as also the example of two birds perching on a tree one eating the fruit and the other merely looking on occurring in Mund. up.(4.6) as also the heavenly bodies shining with the brilliance of Paramatma occurring in Katha up,(5.15) are also found repeated in this. Similarly, the allusion to the Paramatma being smaller than atom and bigger than the biggest occurring in Kata up.(2.20) is found repeated here. It further describes the Brahmam as one who moves fast without legs, grasps without hands, sees without eyes, hears without ears, knows the knowable; But, nobody knows him"(3.19)
sahanau punaktu,
saha veeryam karavavahai,
tejasvinavatheetham astu,
Maa Vid visha vahai,
om santi,santi,santih"
13. MAHANARAYANA Up.
This is one of the major Ups. Containing several prayers and chants
in sacrifices like Agamarshana Sukta, Durva Sukta, Mrittika Sukta, Medha
Sukta, Narayana Sukta, Mantras connected with Sandhya vandana, Kamokarsheeth
Japa, Vaiswadeva, Viraja homa besides Dahara vidya and Trisuparna etc.,
means to attain Moksha, Gnana Sadhana Nirupanam etc.
14. AGNI RAHASYA.
This is part of the Satapata Br. of SYVS. Though not an up. in the
strict sense, it is deemed so on account of the lofty concepts it propounds
on how to install Agni in Soma rites in the form of Garuda (divine bird)
called ahavaniyaagni. Hence, it is called Agni Rahasya. It also details
Vaisvanara vidya and Sandilya vidya.
15. JABALA Up.
Jabal Up. compiled by Jabala Rishi- is a short one dealing with knowledge
attained for renunciation and lays down the 'Dos and Don'ts' to be observed
by Sannyasis.
16. KAIVALYA Up.
Brahma vidya imparted by Brahma to Aswalaya Rishi. Kaivalya means 'being
in one's self' -'svarupa pratishta'- a stage next only to Moksha. As this
up. deals on how to reach this Kaivalya through meditation, it is called
Kaivalya up.
17. MANTRIKA Up.
This explains the evolution of Prakriti into Mahat, Ahankara, Pancha
bhuta, creation through the principles of 'Samashti' (conglomerate) and
'Vyashti ( distinctive)', how the Supreme soul is reckoned differently
by different authorities as the only, 5th, 7th, 24th, 26th, and 27th of
verities.
18. ATHARVA SIRA Up.
This is in the form of a declaration by Siva that Lord Narayana is
his soul as much as that of the entire world. More details of this Up.
can be seen in Vedarta Sangraha, Tattvasara, Srutaprakasika and other works.
19. ATHARVA SIKHA Up.
Sage Atharva explains to Sage Pippalada and others the Pranava, the
relationship of Dhyana ( meditation) to Mantrajapa (Chants). This advises
that the meditator should be deemed as Rudra, the object meditated upon
being Lord Narayana who is the creator, supporter and director of all.
20. NRISIMHA TAPANIYA Up.
This is in 2 parts viz., Purva ( earlier) and Uttara- ( later) dealing
with how an ascetic should surrender to the Lord in his Nrisimha form and
deals with worship of Lord Nrisimha.