1. Isavasya Upanishad Shankaras and Madhva commentary Translation Ravindranatha Acharya OCR

Isaavaasya Upanishat

With

Commentaries of

Sri Sankaraacharya and Sri Madhwacharya

Original Texts and Translation

Compilation and Transalation by

Ravindranath Acharya

Isaavaasya Upanishat is a book of English translation of the original

Sanskrit text of the said Upanishat with its commentaries by Sri.

Sankaraachaarya and Sri Madhvaachaarya. Compiled and Translated by

Ravindranath Acharya.

Copywright with

Author

Author’s address:

K R Ravindranath

S/o Dr. K R Achar

II Road, S N Pet

BELLARY – 583 103

Karnataka, India

[email protected]

In loving memory of my late parents

Smt Amrita Bai

And

Dr. Kadlabal Ramachar

PREFACE

आसीनस्य झायानस्य तिष्ठतो व्रजतोऽपि वा ।

रमस्व पुण्डरीकाक्ष हृदये मम सर्वदा ॥

God can be known only through the scripts. That is why he is called Govinda. He is not visible for the senses (na tatra chakshurgacchati, no mano) nor he can be understood through logic (naishaa tarkena matiraapaneya). Only vedas provide us the information about God, his attributes, his nature, his activities etc. However, it can never be that we can understand God in toto (yadi manyase suvedeti, daharamevaapi noonam tvam vettha brahmano roopam). In this sense, he is “avijñeya” - unknowable. Thus, God is knowable but not completely. If there is anything that provides us the information about God, it is basically Veda and then come Puraana, Itihaasa, Raamaayanam, Pancharaatram and Brahma Sootra. Upanishats are the texts taken out of Vedas for a faster and comprehensive understanding of the concepts.

Isaavaasya Upanishat has already been translated in English by a few. Then what for is this book? True. This book is meant to provide something that the other translations have not provided. This book provides

1. A simple translation of the original text for an easy reading and understanding.

2. Translation of the two great commentaries from the propounders of Advaita and Dwaita schools of thought.

Understanding of Advaitic version of interpretation is never complete without the knowledge of Dwaitic version. Similarly, Dwaitic version can be well appreciated by only those who have read the Advaitic version. Hence both of them have been provided here.

This book is divided in two sections. The first one contains a simple apparent meaning of the original text. The Sanskrit commentary of Sri. Raghavendra Teertha Swamiji has been relied upon in this section. This section is meant to cater the beginners and those who have a quest to know but cannot afford to spend more time and efforts for understanding the intricacies. In a way, this section is intended to act like an appetizer.

The second section provides translation for the original commentaries of Sri. Sankaraacharya and Sri. Madhwaacharya, the proponents of Advaitic and Dwaitic Schools of thought respectively. An attempt is made here to provide the translation as near as possible to the original text. Extensive assistance has been derived from the Sanskrit commentaries of Sri Sri Jaytheertha Swamiji while translating the commentaries of Sri Madhwaacharya.

Word-to-word meaning has not been provided as such a thing is intended only for a serious learner and the said learning could better be accomplished only through lessons rather than through the reading of a book.

It is but natural that the translations carry at some or the other point the version, limitations and defects of the translator. Hence, the original texts have also been provided to facilitate the reader to validate the translations if and when the same is found necessary and feasible.

The publication of Geeta Press Gorakhpur has been relied upon for the original text of Sri Sankaraacharya’s commentary. Similarly, the publication by one Mr Mulabaagilu Ranganaathaacharya has been relied upon for the original text of Sri. Madhwaacharya’s commentary.

While it is not expected that the reader knows Devanaagari script, its knowledge will certainly provide a good readability for the Sanskrit texts. With a view to provide an opportunity to read the texts even for those who are not conversant with Devanaagari script, the original Upanishadic texts are provided even in English script.

It is difficult to read Sanskrit words through English letters. There are several Sanskrit consonants that have their overlapping counterparts in English. In order to overcome this, we usually take recourse to using special characters. This poses problems in data entry in today’s computer environment. Hence, the alternative way of using block capitals for certain hard spelt Sanskrit letters. But then the readability itself becomes a challenge in this method. However, I have adopted the same technique of using the block capitals for the hard spelt letters but have made a conscious effort to use them to the bare minimum to facilitate a smooth reading to the extent possible.

My profound respects to my late guruji, Sri A S Bheemasenaacharya who tought me this Upanishat in the early 1980s. Similarly, my unquantifiable respects to my present guruji, Sri. Narashmihaacharya Korlahalli without whose dedicated lessons, I would not have got the

courage to take up this work of translation. Words cannot express my gratitude to him for the pains he has taken in vetting this work of translation.

I am greatful to Pothi.com for providing me an opportunity to publish this book. This print-on-demand scheme will help in limiting the expenditure on printing and storage of printed copies to the minimum. However, the impact it has on the purse of the purchaser is not encouraging. Taking this into consideration, the price of this book is kept at almost the cost price.

I would be extremely thankful for the constructive comments and suggestions for improvements. I may be contacted at [email protected].

Karthik bahula Saptami Ravindranath Acharya

21st October 2008

|| श्रीः ||

INVOCATION

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते |

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

poorNamadah poorNamidam poorNaat

poorNamudachyate |

poorNasya poorNamaadaaya

poorNamevaavaSishyate ||

Isaavasya upanishat is a compact set of mantras (verses) that introduces

us to God and his attributes, the qualities that we need to possess for the

understanding of philosophy, the conviction that we should have in the

righteous path and a prayer that we can offer in gratitude for God.

This upanishat belongs to Sukla Yajurveda. Every upanishat has a

'drashta', the discoverer and a presiding deity for it. The sage by name

'swaayambhuva manu' is its discoverer. Its deity is the supreme Hari in

the name of 'Yajna'. The metrics of the mantras are 'anuShtap' etc.

Upanishats are part of Veda, the ultimate source of knowledge. Vedas

are not written by anyone but have existed eternally. Something

unusual. If we have a sentence, we find an author for it. However, in

the case of Vedas, we do not get their author's name. They are

discovered in piece-meal here and there and the discoverer of such parts

is called as drashta - meaning the one who has visualized that

component. Even though the Vedic text is known to the world through

its drashta, he never claims to have authored it but on the contrary,

invariably says he has only discovered it. Thus, Vedas are recognized as

author-less. The full text of Vedas is never available. It is believed to be

unlimited. The text of Vedas remains unchanged not just in its meaning

but also in the formation of their words and sentences for ever.

Usually, this ISaavaasya upanishat is begun with the above invocation.

It is however not a part of this upanishat.

In this part of the text, an attempt is made to provide the original text in

Devanaagari script, its pronunciation in English, simple apparent

meaning in larger font and a commentary in smaller font. The

commentary is based on but not the exact translation of the Sanskrit

commentary of Sri Sri Raghavendra Teertha Swamiji (17th Century AD).

A sincere attempt has been made to translate the original commentaries of Sri. Sankaraachaarya (Advaita) and Sri. Madhwaachaarya (Dwaita) in the second part of this book. The Sanskrit commentaries of Sri Sri Jayateertha have been referred to for providing additional comments while translating the commentary of Sri. Madhwaachaaya.

Capital letters are used to represent the harder spelt Sanskrit letters and their lower case is used for their softer counterparts. E.g. Capital D is spelt the way it is done in words like Divine, Drive etc., whereas its lower case, i.e., 'd' is spelt in its softer format the way 'th' is spelt in words like 'the' and 'that'. Similarly, 'N' is spelt like the sound of a bronze bell and 'n' is as in 'name'. 'S' is as 'ce' in 'ocean' whereas 's' is spelt as in 'sea'. 'T' is as in 'tool' whereas 't' is as in 'think'.

Meaning: That is complete and This is complete. This complete emanates from That complete and merges back after driving home the completeness of the complete. The resultant of merger is also complete.

The word “That” here, refers to the original form of God and the word “This” refers to his incarnations. This mantra explains that the incarnations of God are as complete as the original God himself and that the completeness of the original is not affected on account of the incarnations or their re-merger. The incarnations exhibit / demonstrate the completeness of God and merge themselves with the original.

The term ‘Complete’ here, refers to the limitlessness of God in his qualities (attributes), time and spread. He is omni in each of the qualities viz. omnipresent, omniscient, omnipotent and so on. And such qualities are not numbered. They are innumerable and endless. It is never that he has not been there and never again that he will not be there. There is nothing where he is not there and so on. Thus he is पूर्ण (PoorNa), a complete person in all respects.

There is another interpretation for this mantra. In that, the reference to “That” is again to the original form of God but is called as 'parabrahma' and the term “This” is referenced to 'kaaryabrahma', the derived form of god.

॥ॐ शान्तिः शान्तिः शान्तिः ॥

PART - I

Text in Devanaagari and English,

Meaning and Commentary

Commentary is based on but not the exact of Sri Sri Raghavendra Teertha

Swamiji's khandaartha.

1

Isaavaasya Upanishat

Sri

ISAAVAASYA UPANISHAT

ईशावास्यमिदं सर्वं यत्किन्च जगत्यां जगत्।

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥

eeshaavaasyamidam sarvam

yatkincha jagatyaam jagat |

tena tyaktena bhunjeethaa maa

gridhah kasyasviddhanam | 1 |

The universe, in each of its components is occupied by

the Lord. Enjoy whatever he gives and do not greed for

other’s wealth.

This mantra preaches contentment, a basic requirement for any pious

person in quest of salvation. The God owns this universe, he is its

regulator, he lives in it and it resides in him. We should be happy with

whatever he provides for our use.

This mantra prescribes eligibility for the study of philosophy. It is only

when one acknowledges the ownership of the entire universe with the

God, that he can attain true contentment. With no contentment, one

spends most of his time and energy to achieve his worldly desires and

hence not fit for philosophical studies.

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः ।

एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥

kurvanneveha karmaaNi

jijeevishechchathagm samaah |

evam tvayi naanyathetosti na

karma lipyate nare | 2 |

Isaavaasya Upanishat

If you desire to live a hundred years, do so by performing your duties. There is no other way you can avoid getting tainted by the results of your deeds.

Every act of ours done consciously or unconsciously, mentally or physically, voluntarily or involuntarily results in what is called as ‘karma phala’ (or just karma in short). This is the cause of our future entitlement for the pleasure and pain. The word karma literally means action and phala means fruits. As long as this ‘karma phala’ exists for an individual, he will get as many opportunities to enjoy / suffer its effect. The effect of present karma is usually made available in some future birth or at a future time in the present birth. Thus as every moment passes by, we accumulate as much of an entitlement as would need several future births to utilize it. In each of such births, we continue to amass further entitlements. Thus it is an unending process.

This mantra suggests a way out - Do thy duty and thou art safe. It is something like this. A criminal gets punished for killing another whereas the hangman in the prison, who pulls the noose, is neither punished nor rewarded for the same task of killing. He has only done his duty. Even in Criminal Law, there is some thing called as ‘mens rhea’, the criminal intention that makes an act criminal. Of course is implied in certain acts like rash and negligent driving), there is no crime and hence no punishment. Similarly, when we do anything with the understanding that it is in service of God who is omnipresent, we do not get tainted for the same. The performance referred to by this mantra is of the prescribed duties. Only that can save us from the effect of karma and the resultant future births.

असुर्यां नाम ते लोका अन्धेन तमसाऽऽवृता:।

ताङ्स्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥

asuryaa naama te lokaa andhena

tamasaavritaaah |

taagmste pretyaabhigacchanti ye

ke chaatma hano janaah | 3|

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Isaavaasya Upanishat

Who so ever spoils himself, will land up after his death, in that world called “Asurya” that is characterized by its pitch blinding darkness.

This mantra cautions against self-destruction. Here, the word destruction does not refer to the physical body but speaks of the personality and knowledge. As we go through the subsequent mantras, this aspect gets more and more clear.

The upanishat preaches contentment in its first mantra, stipulates detached performance in its second and condemns impropriety of conduct and knowledge in the third. These are rather the qualifications a person needs to possess to be eligible to study the philosophy. Eligibility is usually termed as अधिकार (adhikaar) in philosophy though it colloquially means right or empowerment.

अनेदेकं मनसो जवीयो नैनदेवा आप्नुवन् पूर्वमर्षत् ।

तद्धावतोऽन्यान्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥४॥

anejadekam manaso javeeyo nainaddeva aapnuvan poorvamarShat|

taddhaavatonyaan atyeti tiShtat tasminnapo maatariSva dadhaati|4|

He is fearless. He is the supreme. He is faster than the mind. The gods also cannot get (know) him (fully) but he knows (everything) even before anybody knows. Standing still, he surpasses everything that runs. Vaayu, the air god offers to him the deeds of all beings.

Having explained the eligibility of the student, the upanishat now proceeds with the subject, i.e., the characteristics of God. The word ‘ekam’ can be interpreted as ‘the only’ and also as ‘the most important’. If it is taken to mean that he is the only one who exists, the other

Isaavaasya Upanishat

references that he surpasses the running, that gods also cannot know him fully that Vaayu offers him the deeds of all beings will carry no meaning. Hence it (the meaning ‘only’) is not considered as relevant in the present context.

Hindu philosophy is often dubbed as polytheistic - meaning the philosophy that propounds the existence of multiple gods. In fact, the Hindu philosophy, in all its versions asserts that there is only one God who is supreme. He is the commander-in-chief, the CEO and the owner of this universe. Under him is a large hierarchical establishment of administration. The individuals occupying such positions are also called deva (god). The term god for these administrators would just mean that they are the office bearers of their respective domains. E.g., God Agni is in charge of fire, God Varuna is in charge of water and so on. Under them there are a host of junior gods who manage their individual functionalities and above them are gods like praaNa, brahma, and their feminine counterparts viz. bhaarati, saraswati. Above them is godess laxmi and above her is the ultimate, the one and the only supreme God referred to as naaraayaNa, viShNu, hari and other innumerable names. In fact every name in this world is primarily his name.

God Pravaha Vaayu is in charge of the wind and Mukhya Vaayu, who is also in charge of breathing and a host of other activities, controls Pravaaha Vaayu. The above mantra refers to this Mukhya Vaayu also called as praaNa, as the person who submits the deeds of all living beings to the God.

तदेजति तन्नेजति तद्‌दूरे तद्वन्तिके।

तदन्तरस्य सर्वस्य तदु सर्वस्य(अस्य) बाह्यतः ॥५॥

tadejati tannejati tadoore tadvantike |

tadantarasya sarvasya tad u sarvasya (asya) baahyatah | 5|

He is fearless and he is terror. He is very near and at the same time he is very far. He is within everything and at the same time, he is outside all those things.

Isaavaasya Upanishat

The God is in and out of everything – omnipresent. There is no place, however subtle or huge may it be, where the God is not present. He is present in the minutest of the minute and also in places even beyond the universe. He is very close to every body and at the same time at the farthest end for all. A gross example to understand this concept of omnipresence may be “space”. It is present everywhere. It is encompassing the universe and it is there even within the nucleus of the atom. This example is just to understand how a thing can be so minute and still so large. It should not be extended to equate space with God.

He is absolutely fearless. Even the powerful are scared of him. The Veda says, it is the fear of God that makes the wind to blow, the Sun to rise, fire to burn and so on.

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥

yastu sarvaaNi

bhootanyatmanyevaanupaSyati

sarvabhooteShu chaatmanam tato na

vijugupsate | 6|

Whoever finds the presence of every object, animate or inanimate within God and the presence of God inside all such objects will have nothing to fear.

It is not just knowing the presence of God that suffices here but the factual realization is what that is needed. Whoever reads the previous mantra (verse) will know, by virtue of such reading, that god is omnipresent. That doesn’t mean he has become fearless. Realizing the presence of God within and without every object is what is envisaged. What does this realization mean? It is the feel of God in each of the objects, the feel that everything happens as per his wish, the feel that he is the savior and so on.

It is very difficult to practice this concept of feeling the presence of God in every object. If we try this, we land up finding no place to walk on,

6

nothing to eat, no place to empty our bowels and so on. Only the extraordinarily elevated soul can manage the feel of God at all places. Hence, the concept of “Idol Worship”. The religion and philosophy of Hindus never preach the worship of inert granite, marble or bronze idols. It is the God consecrated in these idols that need to be worshiped. These are the objects where we can start feeling the presence of the omnipresent with least hindrance. Graduating from this stage, we will be required to feel the presence of God in raw objects like stones of Gandaki River (Salagram) and the coral reefs (Sudarsan) of Gujarath and Rameswaram. Then in living persons like ones own mother, the embodiment of love and affection, then in the father, in the teacher, in the guest and so on - an achievable path of progress.

यस्मिन् सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।

तत्र को मोहः कश्शोक एकत्वमनुपश्यतःः ॥७॥

yasmin sarvaaNi

bhootanyatmaivaabhoodvi jaanatath|

tatra ko mohah kaSShoka

ekatvamanupaSyatah | 7|

He who understands that God was there in everything and everything was in Him (even in the past - not just in the present) and understands that God in every object is one and not different has no misapprehension and no sorrow.

This mantra emphasizes what was told earlier with a further explanation that the omnipresence of God is not just the present state of affair but has been so even in the past (and in the future as well). It also says that God present in different object of different shape, size, colour, nature etc is one and uniform. His qualities will not change with the objects he dwells in. Whoever understands this has a clear vision and nothing to grieve.

Isaavaasya Upanishat

स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम् |

कविर्मनीषी परिभूषयम्भू: याथातथ्यतोऽर्थान्

व्यदधाच्छाश्वतीभ्यस्समाभ्य: ॥८॥

sa paryagaacchukram

akaayamavraNamasnaaviram

Suddhamapaapaviddham |

kavirmaneeshee paribhoosvayambhooh

yaathaathathyatorthaan

vyadadhaachaaSvateebhyas-samaabhyah | 8|

He who has understood as explained above, obtains God, the one who is

1. sorrowless,

2. devoid of Linga Deha (the basic enclosure that leads to births and deaths),

3. eternally free from injuries,

4. devoid of materialistic body,

5. pure,

6. untainted by sin,

7. omniscient,

8. the regulator of mental activities of all animate objects,

9. the master of everything,

10. independent and

11. the creator of the real physical universe in the past present and future.

The one, who understands, feels and realizes the omnipresence of God, achieves God. In the sense, he gets God as his mentor. The Upanishad further explains the qualities of God, as the one who is without sorrow (shukram - shoka rahitam) meaning the one who has only happiness and no sorrow - not even a trace of it. He is formless (akaayam) in the

8

Isaavaasya Upanishat

sense that he does not have the inert body, the 'linga deha' that remains attached to all living beings till they attain salvation. He is immutable (avraNam) meaning, he is never subjected to injury, deformity or any age related change. He remains the same eternally. He doesn't have body of flesh, blood, bones or for that matter any kind of tangible material (asnaviram). He is pure (shuddham) - is not tainted by defects or deficiency of any kind and has no negative qualities. He has no sin (apaapaviddham) – neither did he have it at any time nor will he acquire any even in future. He is wise (kavi) - his wisdom has no bounds. He regulates the mental discipline (maneeshi) of all beings. He is the ruler of the universe (paribhoo). He is his own master (swayambhoo) – there is no one regulating him. He has been the creator (vyadadaat) of the realistic (yaathatharthatho) universe (arthaan) eternally (shaswateebhyah samaabhyah).

Having given a very brief description of God, the upanishat now proceeds to explain the fruits of proper and improper learning.

अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते ।

तत्तो भूय इव ते तमो य उ विद्यायाःरता: ॥९॥

andhantamah praviSanti

yevidyaamupaasate |

tato bhooya iva te tamo ya

vu vidyaayaagm rataah | 9|

He who practices the wrong knowledge will enter the place called Andhantamas. The one who merely practices the proper knowledge will enter a still darker place.

Practicing knowledge means studying in full faith, preaching and adopting it in the daily life. The upanishat condemns the practice of wrong knowledge. The upanishat is more vocal on condemning those who restrict themselves only to the practice of proper knowledge. What exactly does this mean? If practicing wrong knowledge is forbidden, it

9

Isaavaasya Upanishat

is understandable. But the upanishat criticizes the practice of even

proper knowledge. Does it mean that no one should practice any

knowledge? Given the force with which it condemns the practice of

proper knowledge, it looks like practicing improper knowledge is a safer

option. No, the upanishat does not forbid the practice of proper

knowledge. It condemns those who limit themselves to the proper

knowledge and does not either bother about the improper knowledge

that is doing rounds or would rather say “that is also correct”.

Being in the right path is not enough. Taking others also in the right

path is what is expected of every individual who seeks salvation.

अन्यदेवाहुरविद्यया अन्यदाहुरविद्यया ।

इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१०॥

anyadevaahurvidyayaa

anyadaahuravidyayaa |

iti SuSruma dheeraaNaam ye

nastadvichachakshire |10|

We learn from those wise men who have had

realization, that the fruits of practicing proper knowledge

are different from those of condemning the improper.

The upanishat clarifies that performance and criticism are two different

tasks. They bear different fruits. One who only practices proper

knowledge cannot be content in being in the right path. Similarly the

one who only criticizes / condemns wrong knowledge cannot skip

performance of the right one. We should do both.

विद्यां चाविद्यां च यस्तद्वेदोभयं सह ।

अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥११॥

vidyaanchaavidyaancha

yastadvedobham saha |

avidyayaa mrityum teertvaa

vidyayaamritamaSnuute |11|

Isaavaasya Upanishat

He who knows the art of (practicing) Proper Knowledge and (condemning) Improper Knowledge will overcome the death and attain Salvation.

Moksha, the salvation has two components - Pleasure and painlessness. What we have now is a mixture of both pain and pleasure. Nobody on earth has only pleasure or only pain. It is always a combination. Every one endures to achieve absolute pleasure. Not just the absence of pain. Hence to achieve this, there is a need for the two-pronged approach. Condemning the improper knowledge that fructifies in removing the pain and practicing the proper knowledge, that fructifies as absolute pleasure.

अधंतमः प्रविशन्ति येऽसंभूतिमुपासते ।

ततो भूय इव ते तमो या उ संभूत्याः रताः । ॥२॥

andhantamah praviSanti

yesambhootimupaasate |

tato bhooya iva te tamo ya vu

sambhootyaagm rataah |12|

Those who practice the concept that God is not the creator will enter Andhantamas the world of blinding darkness. Those who practice the concept that God is only the Creator will enter a worse world.

God is the creator, protector and the destroyer. Those who believe that God is not the creator and that everything is born on its own or man made or that God has only created some and so on will land themselves up in the Andhantamas. Those who believe that God has only created and that he is not responsible for its administration, destruction etc., will have a worse world as their destination.

The concepts of practicing the right knowledge and condemning the wrong apply here also.

Isaavaasya Upanishat

अन्यदेवाहु:संभावादन्यदाहुरसंभावात् ।

इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१३॥

anyadevaahussambhavaad anyadaahurasambhavaat |

iti SuSruma dheeraaNaam ye nastadvichachakshire |13|

We learn from those wise men, who taught us the path

of realization, that the fruits of believing God as the

Creator are different from those of believing that he also

the destroyer.

सम्भूतिं च विनाशं च यस्तद्वेदोभयस्सह ।

विनाशेन मृत्युं तीर्त्वा सम्भूत्यामृतमश्नुते ॥१४॥

sambhootim cha vinaaSam cha yastadvedobhayagm saha |

vinaaSena mrityum teertvaa sambhootyaamritamaSnute |14|

He who realizes that God is the creator and the

destroyer will overcome the death with the realization

as destroyer and achieve salvation with the realization

as creator.

The reference to Creation and Destruction is symbolical. We need to

understand all the eight qualities with their mention. The eight qualities

are:

1. Srishti - Creation

2. Sthiti - Protection

3. Samhaara - Destruction

4. Niyama - Administration

5. Bandha – Binding

6. Moksha - Release

7. Jnaana - Knowledge

8. Ajnaana - Ignorance

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।

तत्त्वं पूषन्नपावृणु सत्यधर्माय दृश्यये ॥१५॥

hiraNmayena paatreNa

satyasyaapihitam mukham |

tatvam pooShannapaavriNu

satyadharmaaya driShtaye |15|

O! God the Complete and the true embodiment of all good qualities, your face is hidden behind the aura of Sun. Unveil that face to me, the one who has embedded you in the heart.

The upanishat has a flow of its own. It prescribed the essential qualities that are needed for a seeker through the first two mantras. Then it put forth the characteristics of God in brief, results of understanding such characteristics, impact of practicing wrong knowledge and the danger involved in being indifferent to it. Now, it provides us a beautiful prayer. Pray for what? Pray for the glimpse of the great glowing face. Whose face? The face of the one who is complete, who is satya, the complete embodiment of sat, the good qualities. It indicates at the same time the essential quality that one should posses before he prays - that he should be satyaadharma - in the righteous path and holding God in his heart.

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्‍यूूह रश्मीन् समूह

तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि ॥१६॥

13

Isaavaasya Upanishat

pooshan ekarShe yama soorya

praajaapatya vyooha raSmeen

samooha |

tejo yatte roopam kalyaanatamam

tatte paSyaami | 16 |

O! The absolute (pooshan), the ultimate wise (ekarshe),

the universal regulator (yama), the yearned destination

for all wise people (soorya), the creator of Prajaapati

Brahma, the creator (praajapatya), facilitate (vyooha)

my realisation (rasmeen), enhance (samooha) my

external knowledge and Aura (teja) so that I can see

your most sacred (kalyaana tamam) form (roopam).

The prayer continues with the appreciation of a few supreme qualities of

God and seeks an enrichment of both the forms of knowledge viz.,

swaroopa, the inherent and the baahya, the external. It ultimately seeks

in all its earnestness, a glimpse of God, the holiest.

योसावसौ पुरुषस्सोजहमस्मि ॥१७॥

yosavasau puruShassohamasmi | 17|

That God, who dwels in all beings (purusha), dwels in

asu, mukhya praana (the god of life) is the supreme

(aham), ever existing and embodiment of knowledge

(aham).

The words सोजहमस्मि (sah aham asmi) apparently mean, “He is me”.

This meaning is totally out of context. This is a sequence of prayer and

there is no reason why the seeker should say that he is himself the

worshipped (God) at this juncture. This apart, if anybody is to equate

himself to another, he will highlight the qualities that are in common for

both. Whereas here, the prayer highlights the following qualities whose

presence cannot be even remotely suspected in the seeker:

14

Isaavaasya Upanishat

1. The absolute (pooshan)

2. The ultimate wise (ekarshe)

3. The universal regulator (yama),

4. The yearned destination for all wise people (soorya)

5. The creator of Prajaapati Brahma, the creator (praajapatya)

Hence there is a need to analyze the words and take out the embedded meaning as spelt out above. That will fit into the same flow of prayer where in the qualities are recollected.

The word ‘asau’ in ‘yosavasou’ (योसावसौ) has a very special reference to God. The demons (Asura) are so powerful that they can enter and influence anybody’s mind. The exceptions are Mukya Vaayu or Praana as he is popular, his wife Bhaarati Devi, his senior Brahma, the creator and his wife Saraswati Devi, Laxmi Devi, the goddess who is next only to Naarayana the God and Naarayana himself. Thus a reference to God as a dweller in asu, indicates that he is far superior to praaNa, the life and strength of all beings. It also indicates that God is not influenced by the demons and also that he dwells and influences even where the most powerful cannot enter or influence. The Kenopanishat also explains this quality as “praaNasya praaNah” meaning the regulator (praaNah) of the one who regulates (praaNasya) every activity. The same words also mean that he is the life of the life provider (praaNa means life).

वायुरनिलममृतमथेदं भस्मान्तङ्शरीरम् ।

ॐ कृतो स्मर कृतं स्मर ऋतो स्मर कृतं स्मर ॥१८॥

vaayuranilamamrtamedam bhasmaantagm Sareeram |

Om krato smara kritam smara

krato smara kritam smara | 18|

Vaayu, the god of life who is dependent (anilam) on you does not die (amritam) though this physical body (of all the living beings) where he dwells gets destroyed. O!

Isaavaasya Upanishat

Embodiment of virtues(om), embodiment of knowledge (krato), remember my good deeds. O! Embodiment of knowledge, remember by good deeds.

The prayer continues. Even Vaayu who is dependent on you for everything is immortal. There is no need to say that you are immortal. When a body collapses, the dweller of that body (the jeeva) quits it and suffers the pain. This suffering is called death. Now that God is understood to be dwelling in all beings and objects, is it that he also suffers death as each of such objects collapse? No says the upanishat. Even Vaayu the life god who dwells in all living beings and is entirely dependent on God doesn’t suffer death due to the collapse of bodies where he dwells. When a servant is immune to sorrow, how can his master be a sufferer? He is certainly untouched by the pangs of death.

The prayer continues and seeks God to remember the good deeds and bless the seeker. The prayer is repeated to emphasize the earnestness of it.

अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान्।

युयोध्यस्माज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ॥१९॥

agne naya supathaa raaye asmaan

viShvani deva vayunaani vidvaan |

yuyodhyasmaajjuhuraaNameno

bhooyiShThèûaam te nama uktim vidhema |

19|

O! Agni, please take us through the righteous path that leads to the wealth of Moxa. O! God, all the practice of knowledge done by us must be enough to make us eligible for this. You are the knower of all knowledge. Destroy our sinful karma, the cause of our future births. We offer our devout obeisance to you.

Isaavaasya Upanishat

Here, God is addressed as Agni, the name usually referenced to the Fire God. Every name primarily addresses the one and the only God. However, the names are, for the practicality reasons, used to identify other gods. As described in Taittareya Upanishat, God creates other beings, lends his name to them, takes their shape, enters them, energizes them and regulates them. Thus, here Agni is referred to God as the person who leads others (anga netrutvaat agnih). Since the prayer is for leading in the righteous path leading to moksha, God is appropriately addressed as Agni, the leader.

The upanishat concludes with salutations in plenty. What else can we offer to God who is the owner of anything and everything in this universe - isaavaasyamidam sarvam.

॥ॐ शान्तिः शान्तिः शान्तिः ॥

| अच्युताय नमः अनन्ताय नमः गोविन्दाय नमः ।

Isaavaasya Upanishat - Commentaries

PART - II

Advaita and Dwaita Commentaries

with Original Text

1

Isaavaasya Upanishat - Commentaries

Introduction

Sankaraacharya: Sri Sankaraacharya provides a brief introduction to

the Upanishat before he proceeds to interpret the mantras. It is

something like preparing the mindset for the understanding of the

Upanishat.

ईशिता सर्वभूतानां सर्वभूतमयं यः ।

ईशावास्येन समबोधयमीश्वरं तं नमाम्यहम् ॥

ईशा वास्यमित्यादयो मन्त्राः कर्मस्वनियुक्ताः। तेषामकर्मशेषस्यात्मनो

याथात्म्यप्रकाशकत्वात् । याथात्म्यं चात्मनः

शुद्धत्वापापविद्धत्वैकत्वनित्यत्वादिगुणैरन्वितः सर्वगतत्वादि वश्यमाणत्वम् । तच्च

कर्मणा विरुध्यते इति युक्तः एवैषां कर्मस्वनियोगः ।

This Upanishat does not preach 'Karma', the performance of duties (ईशा

वास्यमित्यादयो मन्त्राः कर्मस्वनियुक्ताः) but explains the nature of God. It

propounds God as pure, sinless, single, eternal, formless, omnipresent

etc and this contradicts the karma theory and hence this upanishat does

not preach karma.

न ह्योवंलक्षणमात्मनो याथात्म्यमत्पादं विकार्यमाप्यं संस्कार्य कर्तृभोक्तृरूपं

वा येन कर्मशेषता स्यात् । गीतानां मोक्षधर्माणां चैवमपरत्वात् ।

तस्मादात्मनोऽनेकत्व कर्तृत्व भोक्तृत्वादि चाशुद्धत्वापापविद्धत्वादि

चोपादाय लोकबुद्ध्यिसिद्धं कर्माणि विहितानि ।

God of above nature cannot be thought of as metamorphosing and

getting subjected to performance of duties and entitlement to or

Isaavaasya Upanishat - Commentaries

enjoyment of its fruits. Hence all the upanishats do preach only the aforesaid qualities of God. Even Bhagavad Geeta and Moksha Dharma texts also explain the aforesaid real nature of God. Hence the Karma theory is for those ordinary men who cannot think beyond dualism (existence of more than one object), performance, enjoyment etc.

यो हि कर्मफलेनार्थी दृशेन ब्रह्मवर्चसादिनादृष्टेन स्वर्गादिना च द्विजातिरहं न काणकुब्जत्बाद्यधिकारीप्रयोजक धर्मवान्यात्यात्मानं मन्यते सोऽधिक्रियते कर्मस्विति ह्यधिकारीवेदो वदन्ति ।

The wise, who know the eligibility criteria say that the one

i) who has a desire for the visible benefits of Karma like Brahma Tejas (The prowess derived out of leading a life as per the scriptures) or

ii) who has a desire for the invisible benefits like Heaven and

iii) who is a dvija (one who has been initiated to veda) with no disabilities like blindness or dwarfness is eligible for the path of Karma.

तस्मादते मन्त्रा आत्मनो याथात्म्यप्रकाशनेन आत्मविषयं स्वाभाविकमज्ञानं संसारधर्म

निवर्तयन्तः शोकमोहादि विच्छित्तिसाधनमात्मैकत्वादिविज्ञानमुत्पादयन्ति ।

Thus this upanishat presents the true picture of God thereby removing the natural ajnaana, (ignorance) leading to the destruction of sansaara (the cycle of births and deaths), which is characterized by sorrow and illusion and bestows the knowledge of oneness of God with everything.

इत्येवमुक्ताधिकार्यभिधेयसंबन्धप्रयोजनान्मन्त्रान्संक्षेपतो व्याख्यास्यामः ।

3

Isaavaasya Upanishat - Commentaries

Thus, having explained adhikaari, abhidheya, sambhandha and prayojana of this Upanishat, we offer our interpretation to these mantras as under:

[Every book should essentially have four components viz., adhikaari (Target audience), viShaya (subject matter - also termed as abhidheya), sambandha (their inter-se relationship) and prayojana (benefit). The above introduction briefly explains these four components].

Madwaacharya: Madhwaacharya has a unique style of providing interpretation through quotations from various scripts. The quotes are so apt that in most of the cases, they adequately explain the inherent meaning of the Upanishat without a need for any further explanation.

नित्यानित्यजगद्वात्रे नित्याय ज्ञानमूर्तये ।

पूर्णानन्दाय हरये सर्वयज्ञभुजे नमः ॥

यस्माद्ब्रह्मोन्द्ररुद्रादिदेवतानां श्रियोडपि च ।

ज्ञानस्फूर्तिरस्सदा तस्मै हरये गुरवे नमः ॥

स्वायम्भुवो मनुरेतैर्मन्त्रैर्भगवन्नमाकूतिसूनुं यज्ञनामानं विष्णुं तुष्टाव ।

Swaayambhuva manu prayed Vishnu the God who had incarnated himself in the name 'Yajna'. Yajna is the son of Aakooti, daughter of Swaayambhuva himself. Thus, Swayambhuva prayed his God who was his grandson with these mantras.

Isaavaasya Upanishat - Commentaries

Thus speaks brahmaaNda puraana:

स्वायम्भुवस्स्वदौहित्रं विष्णुं यज्ञाभिधं मनुः ।

ईशावास्यादिभिर्मन्त्रैस्तुषावाड्वहितात्मना ॥

रक्षोभिरुग्रैस्समप्राप्तः खादितुं मोचितस्तदा ।

स्तोत्रं श्रुत्वैव यज्ञेन तान्हत्वाड्वध्यतां गतान् ॥

प्रादाद्धि भगवांस्तेषामवध्यत्वं हरः प्रभुः ।

तैर्‍वध्यत्वं तथान्येषामितः कोऽन्यो हरेः प्रभुः ॥

इति ब्रह्माण्डे

A Manu (the person who starts the worldly creation) by name swaayambhuva was attacked by the cruel demons with intent to eat him up. He then, with an unperturbed mind prayed his daughter's (Aakooti's) son by name Yajna with these mantras. Yajna is the incarnation of the supreme God Vishnu also known as Hari. These demons had a boon of immortality from Lord Hara (Rudra). Hence no one was capable of destroying those demons except lord Hari. Yajna, the incarnation of Hari rescued swaayambhuva and killed those dreaded demons.

भागवते चायमेवार्थ उत्कः ।

Even Bhaagavata puraana speaks of the same. (The name of the discoverer, presiding deity etc are also mentioned there).

Isaavaasya Upanishat - Commentaries

ISAAVAASYA UPANISHAT

ईशावास्यमिदं सर्वं यत्किन्च जगत्यां जगत् ।

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥

eesaavaasyamidam sarvam

yatkiincha jagatyaam jagat |

tena tyaktena bhunjeethaa maa

gridah kasyasviddhanam |1|

Sankaraacharya: ईशा ईष्ट इतीट् तेनेशा । ईशिता परमेश्वर: परमात्मा

सर्वस्य । स हि सर्वमीष्टे सर्वजन्तूनामात्मा सनप्रत्यगात्मतया तेन स्वेन

रूपेणात्मनेशा वास्यमाच्छादनीयम् ।

The word 'eeSa' is derived from the root 'eeshT' meaning the one who

rules. God is the ruler of everything. He is the soul of every being. He is

there in every being in the form of pratyagaatma and he wraps

everything. (The word eeSaavaasyam is split as eeSa and vaasyam.

Thus the word coveys the meaning that God covers / wraps everything).

किम्? इदं सर्वं यत्किन्च यत्किन्चिज्जगत्यां पृथिव्यां जगत्तत्सर्व

स्वेनात्मना ईशेन प्रत्यगात्मत्वादेहंपद् सर्वगतिपरमार्थसत्यस्वरूपेणामृतं

सर्वं चराचरमाच्छादनीयं स्वेन परमात्मना ।

What all is wrapped? Everything. Everything on earth is covered by

God, who finds everything, mobile or immobile, as his own

pratyagaatma forms that are true in eternity.

यथा चन्दनागविरुदकादिसम्बन्धजक्लेदादिजमुपाधिकं दैर्घन्ध्यं तत्त्वरूपनिघर्षणेन आच्छाद्याते स्वेन पारमार्थिकेन गन्धेन । तद्‌देव हि स्वात्मनि अध्यस्तं स्वाभाविकं कर्तृत्वभोक्तृत्वादिलक्षणं जगद्‌द्वैतरूपं जगत्यां पृथिव्यादि‌म् जगत्यामिति उपलक्षणार्थत्वात्‌सकलं नामरूपकर्मादिख्य विाकारजातं प्रस्मार्थसत्यात्मभावनया त्यक्तं स्यात् ।

एवंईश्वरात्‍मभावनया युक्तस्य पुत्रादिप्रशणत्रयसंन्यांस एवं‌धिकारी न कर्मसु । तेन त्यक्तेन त्यागो‌नेत्यर्थः । न हि त्यक्तो मृतः पुत्रो वा भृत्यो वा आत्मसम्बन्धिताया अभावाद आत्मानं पाल‌यति अत‌स्यागेन इत्यमेव वेदार्थः - भुञ्जीथा: पाल‌येथा: ।

एवं त्यक्तैषणस्त्वं मा गृधः गृधिमाकाड्‌क्षां मा कार्षीर्धनविषयाम् । कस्यस्विद्धनं कस्यचित्परस्य स्वस्य वा धनं मा काड्‌क्षीरित्यर्थः । स्विदित्यानर्थको निपातः ।

Isaavaasya Upanishad - Commentaries

Thus having renounced the worldly desires, do not crave for wealth be it yours or of others. 'swit' is a meaningless expression.

अथवा मा गृधः । कस्मात? कस्यस्विद्धनमित्याक्षेपार्थो न कस्यस्विद्धनमस्ति यत्‌गृधेत् । आत्मैवेदं सर्वमितीश्वरभावनया सर्व त्यक्तमत आत्मन एवेदं सर्वमात्मैव च सर्वमतो मिथ्याविषयां गृधिं मा कार्षीरित्यर्थः ॥

Madhwaacharyaya: ईशस्यावासयोग्यमीशावास्यम् । जगत्यां प्रकृतौ । तेनेशेन त्यक्तेन दत्तेन भुञ्जीथा: ॥

स्वतः प्रवृत्त्यशक्तत्वादेशावास्यमिदं जगत् । प्रवृत्तये प्रकृतिगं यस्मात्स प्रकृतेश्वर: ॥

तदधीनप्रवृत्तित्वात्तदीयं सर्वमेव तत् । तत्तेनैव भुज्जीथा अतो नान्यं प्रयाचयेत ॥

इति ब्रह्माण्डे।

That which deserves occupancy (aavaasyam) of God is eeSaavaasyam. The word jagat means 'prakriti' the universe (not just the earth). Thus, we should enjoy whatever has been granted by God (i.e. we should be contented with whatever we get in the natural course - should not beg others). The word 'tyakta' means 'datta' (given).

Isaavaasya Upanishat - Commentaries

brahmaNda purana says: The universe cannot act on its own. Hence God enters and energizes it. Since the entire universe acts under his control, everything belongs to him. Hence we should enjoy with whatever is granted by him and should not beg others.

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतख़्समा: ।

एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥

kurvanneveha karmaaNi jijeevishechchhathagm smaah |

evam tvayi naanyathetosti na karma lipyate nare |2|

Sankaraachaarya:

एवमात्मविद: पुत्रादेशणात्रय

सन्यासेनात्मज्ञाननिष्ठितयात्मा रक्षितव्य इत्येष वेदार्थ: ।

अथ इतरस्यानात्मज्ञतया आत्मग्रहणाय अशक्तस्येदमुपदिशति मन्त्र: ।

Thus one has to protect himself through the renouncement of the most desired aspects like son and through the sincere adaptation to the knowledge of oneness with God. This is the intent of Veda. The following mantra is directed at those others who are not capable of understanding this concept of oneness with God.

कुर्वन्नेव इह निवर्तयन्नेव कर्मण्योगनिहोत्रादीन्

जिजीविषेज्जीवितुमिच्छेच्छतं सङ्ख्याक: समा: संवत्सरान् ।

तावद्धि पुरुषस्य परमायुरिन्द्रुपितम् ।

तथा च प्राप्तानुवादेन यज्जिजीविषेच्छतं

वर्षाणि तत् कुर्वन्नेव कर्माणीत्येतद्विधीयते ।

Isaavaasya Upanishat - Commentaries

If you desire to live a hundred years, you can do so only if you keep doing the prescribed tasks like 'agnihotra'. Hundred years is considered as the maximum life span of a person. Thus we can deduce that Veda (upanishat) prescribes that any one who desires to live a hundred years, he shall do so by doing the prescribed duties.

एवमेवम्प्रकारेण त्वयि जिजीविषति नरे नरमात्राभिमानिनीत एतस्मादग्निहोत्रादीनि कर्माणि कुर्वतो वर्तमानाात् प्रकारादन्यथा प्रकारान्तरं नास्ति येन प्रकारेणाशुभं कर्म न लिप्यते कर्माणा न लिप्यत इत्यर्थः । अतः शास्त्रविहितानि कर्माण्यग्निहोत्रादीनि कुर्वन्नेव जिजीविषेत् ।

कथं पुनरिदमवगम्यते पूर्वेण संन्यासिनो ज्ञानिष्ठोक्ता द्वितीयेन तदशक्तस्य कर्मनिष्ठेति ।

उच्यते ज्ञानकर्मणोर्विरोधे प्राप्ते वेदकर्म यथोक्तं च स्मारसि किम् । इहाप्युक्तं 'यो हि जिजीविषेत् स कर्म कुर्वन्' 'ईशावास्यमिदं सर्वम्' 'तेन त्यक्तेन भुञ्जीथा:' 'मा गृधः कस्यस्विद्धनम्' इति च । न जीविते मरणे वा गृधिं कुर्वीतारण्यमियादिति च पदम् । ततो न पुनरीयात् इति संन्यासशासनात् । उभयोः फलभेदं च वक्ष्यति ।

10

Isaavaasya Upanishat - Commentaries

It is well said that the difference between the path of jnaana (knowledge) and karma (performance) is as stable as a mountain. Even here it is said “He who desires to live shall do so by performance”, “Everything is covered by God”, “Hence live a renounced life”, “Do not greed for other's wealth”. There should be no greed either in life or in death. “Should go to woods and should not return” are the dicta for the renounced. The difference in effect of the two paths is also explained.

इमौ द्वावेव पन्थानवुनिष्णातत्तरो भवतः क्रियापथश्चैव पुरस्तात्संन्यासश्रोत्तरोण । निवृत्तिमार्गेण एषणात्रयस्य त्यागः । तयोः सन्यासपथ एवातिरेचयति । न्यास एवात्यरेचयत् इति च तैत्तिरीयके ।

द्वाविमावथ पन्थानौ यत्र वेदा: प्रतिष्ठिता: । प्रवृत्तिलक्षणो धर्मो निवृत्तिश्च विभावितः ॥

इत्यादि पुत्राय विचार्य निश्चितमुक्तं व्यासेन वेदाचार्येण भगवता । विभागश्रानयो: दर्शयिष्याम: ।

There are only two paths for salvation. The path of Karma on the one hand and the path of renunciation on the other. The later is through the detachment from the most desired things like son, wife etc. Of these, the path of renunciation is the supreme one. Even the Taittareeya speaks of the same:

“There are two Vedic paths, the one which goes with worldly desires and the other excels with their renunciation”.

Lord Vyaasa, the principal teacher of Vedas has preached these definitive aspects to his son. We will further explain the difference between these paths in subsequent parts of this text.

11

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: अकुर्वत: कर्म न लिप्यते इति नास्ति ।

It is never that one does not get tainted with the evil fruits of ‘karma’ if

he refrains from the performance of prescribed duties.

"अज्ञस्य कर्म लिप्येत कृष्णोपास्तिमकुर्वत: ।

ज्ञानी नोऽपि यतो हास आनन्दस्य भवेद्धुवम् ।

अतोऽलेपेऽपि लेपस्यादत:

कार्यैव सा सदै" ति नारदीये ॥

naarada puraNa says:

"It is certain that the ignorant (those who have not yet attained the

enlightenment) get tainted with the results of karma if he does not

worship Krishna. Even the enlightened (liberated) souls will have

diminished pleasure if they do not do the ordained duties. Since the

karma taint stains (if they fail in the performance of duties) even those

who are normally immune to karma, one should always do the

prescribed tasks".

असुर्या नाम ते लोका अन्थैन तमसाऽऽड्वृता: ।

ताङ्स्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥

asuryaa naama te lokaa andhena

tamasaavritaaḥ |

taagmste pretyaabhigacchanti ye

ke chaatmahano janaah |3|

Sankaraacharya: असुर्या: परमात्मभावमध्यमपेक्ष्य देवादयोऽप्यसुरास्तेषा स्वभूता लोका असुर्या नाम । नामशब्दोऽनर्थको निपातः।

ते लोका: कर्मफलानि। लोकयन्ने दूश्यन्ते भुज्यन्त्त इति जन्मानि। अन्धेनादर्शनात्मकेनाज्ञानेन तमसावृता आच्छादिता: तान्स्थावरान्तान्प्रेत्य त्यक्त्वेमं देहमभिगच्छन्ति यथाकर्म यथाश्रुतम ।

आत्मानं घन्तीत्यात्महा:। के ते जना: येऽविद्वांस:। कथं त आत्मानं नित्यं हिंसन्ति। अविद्यादोषेण विद्यमानस्यात्मनस्तिरस्करणात्। विद्यमानस्य आत्मनो यत्कार्य फलमजरामरत्वादि संवेदनलक्षणं तद्वत्तस्येव तिरोभूतं भवतीति प्रकृताविद्वांसो जना आत्महन उच्च्यन्ते। तेन ह्यात्महननदोषेण संस्रन्ति ते।

himself. Such an individual moves in the cycle of births and deaths because of this defect.

Madhwaachaarya: सुप्टु रमणविरुद्धतवादसुराणां प्राप्त्यवाच्चासुर्या:।

Good enjoyment is suryam. The place where there can be no enjoyment is asurya. There is only extreme sorrow in that place. This apart, asurya also means the destination of asuras (evil persons).

न च रमन्त्यहो असदुपासनयाडात्महनः इत्युक्तत्वात्।

He who practises improper knowledge is deprived of enjoyment and hence is called aatmahanah.

महादु:खैकहेतुत्वात् प्राप्त्यवादसुरैस्थथा। असुर्या नाम ते लोकास्तन्यान्ति विमुखा हरौ ॥ इति च वामने॥

The world where there is only extreme sorrow and that happens to be the destination of asuras (evil souls) is called asurya. It is here that those who do not worship lord hari land themselves up. - Vaamana puraNa

The soul is immortal and hence the word aatmahana is not intended to mean its destruction. It only means begetting extreme sorrow coupled with the total absence of pleasure. The quotation from vaamana puraNa provides this explanation.

ये के चेतिं नियम उत्क:। नियमेन तमो यान्ति सर्वेऽपि विमुखा हरौ इति च।

14

Isaavaasya Upanishat - Commentaries

The expression “all those who” (ये के च) indicates the rule. Those who turn their backs to Lord Hari will invariably land themselves up in the aforesaid dark world.

अनेजदेकं मनसो जवीयो नैनद्‍देवा आप्नुवन् पूर्वमर्षत् ।

तद्धावतोऽन्यानत्येति तिष्ठत्‍स्मिन्नपो मातरिश्‍वा दधाति ॥४॥

anejadekam manaso javeyo

nainaddeva aapnuvan

pooivamarShat|

taddhaavatonyaan atyeti tiShtat

tasminnapo maatariSva dadhaati|4|

Sankaraachaarya: यस्यात्मनो हननाद्‍विद्‍वास: संस्रन्ते तद्‍द्‍रपय्यर्ण

विद्‍वांसो जना मुच्यन्ते ते नात्महन: तत् कीदृशमात्मतत्त्वमित्युच्यते।

It is said in the previous mantra that those who are not wise will keep moving in the cycle of births and deaths. They are aatmahanah. On the contrary, the wise break themselves out of this cycle. They are not aatmahanah. Then what is this knowledge, aatmatvam that makes all this difference? It is explained hereunder:

अनेजत न एजत । एजु कम्पने । कम्पनं चलनं

स्वावस्थाप्रच्युतिस्तक्‍षरितं सर्वदैकरूपमित्यर्थ:। तच्चैक्कं सर्वभूतेषु मनस:

सङ्‍कल्पादिलक्षणाद् जवीयो जववत्तरम्‍।

anejat means stable. It means absence of any change from the existing status. (Total absence of any change on account of time, growth, deterioration, acquisition, shredding etc). Thus it means eternal stability

Isaavaasya Upanishat - Commentaries

in its form. That is one and only one and it is faster than the formation

of thoughts in the minds of all living beings.

कथं वि᳐ष्मुच्यते । ध्रुवं निश्चलमितं मनसो जवीय इति च ।

Is it not contradictory to say that it is immobile but faster than mind?

नैष दोषः । निरुपाध्युपाधिमत्त्वेनोपपत्तेः तत्र निरुपाधिकेन स्वेन

रूपेणोच्यते

अने᳘कमिति मनसोऽन्तःकरणस्य सङ्कल्पविकल्पलक्षणस्योपाधेरनुवर्तनाद् इह देहस्थस्य मनसो

ब्रह्मलोकादिदूरगमनं सङ्कल्पेन क्षणमात्राद्वर्तीतत्वो मनसो जविष्ठत्वं

लोके प्रसिद्धम्। तस्मिन् मनसि ब्रह्मलोकादीन् दूरतं गच्छति सति प्रथमं

प्राप्त इवात्मचैतन्यावभासो मनसो जवीय इत्याह ।

Not really. They fit in due to their contextual references. God is

immobile in his original undivided form whereas he is faster than

thought on account of his association with the formation of the thought

in the mind.

Thought is considered to be the fastest on account of its reaching the

farthest worlds like brahma loka the moment it is conceived, in a split

second and it finds God even in that place and is hence God is

considered faster than mind.

नैनदेवा द्योतनादेवाश्श्रुादीन्᳚द्रियाण्येतत्प्रकृतमात्मतत्त्वं नाप्नुवन्त्रप्राप्तवन्तः ।

तेभ्यो मनो जवीयः। मनोव्यापारव्यवहितत्वाद् आभासमात्रमपि आत्मनो

नैव देवानां विषयीभवति ।

16

Isaavaasya Upanishat - Commentaries

The gods (divine individuals) are called so because they illuminate (energize) the sense organs. These (functional) gods cannot reach God, the aatma. The god in charge of the mind discipline is the fastest amongst the gods. Even he cannot understand God. Since all perceptions happen through the co-ordination of mind, when mind itself cannot reach / understand God, God cannot be reached by any of these functional gods.

यस्माज्जवनान्मनसोऽपि पूर्वमर्षत् पूर्वमेव गतं व्योमवद्‌व्यापितत्वात्‌

सर्वव्यापि तदात्मत्वं सर्वसंसारधर्मवर्जितं स्वेन निरुपाधिकेन

स्वरूपेणावितृप्यमेव सदुपाधि‌कृता: सर्वा: संसारविक्रिया

अनुभवतीत्यविवेकिनां मूढानामनेकमिव च प्रतिदेहं प्रत्यवभासत

इत्येतदाह।

Having been faster than the mind and thereby has reached every place before anyone could, this aatmatatva God, is omnipresent like space. He is devoid of all worldly attributes. He remains unaffected and alone but appears to the ignorant as dwelling in everybody and as involved in the worldly affairs. To dispel this belief, the upanishat says:

तद्‌दावतो दूतं गच्छतोऽन्यानात्मविलक्षणान्मनोवागिन्द्रिय-प्रभृतीनत्येति

अतीत्य गच्छति इव । इवार्थ: स्वयमेव दर्शयति तिष्ठदिति स्वयं‌मवि‌

ऋयमेव सदित्यर्थ: ।

Even as he surpasses all speeding things like the mind, spoken words etc., he remains stable and immobile thereby exhibiting his stubbornness.

तस्मिन्नात्मतत्वे सति नित्यचैतन्यस्वभावे मातरिश्वा मातरि अन्तरिक्षे श्रयति

गच्छतीति मातरिश्वा वायु: सर्वप्राणभृत् क्रियात्मको यदाश्रयणि

17

Isaavaasya Upanishat - Commentaries

कार्यकरणजातानि यस्मिन्न्रोतानि प्रोतानि च यत्सूत्रसंझ्ञकं सर्वस्य जगतो

विधारयितृ स मातरिश्वा, अप: कर्माणि प्राणिनां चेष्टलक्षणानि

अग्न्यादित्यपर्यन्यानां ज्वलनदहनप्रकाशाभिवर्षणादि- लक्षणानि दधाति

विभजति इत्यर्थ:।

Into this aatmatatva God, the Air god classifies the deeds of all beings.

The terminology used in the upanishat is explained as under:

maatariShva: The one who moves in space (maatari). He is the one who

is responsible for the life of every living being. He is the embodiment of

activities. He enables all activity in the world. He stays in and out of all

beings in the world and is their life support. Hence he is also called

sootra the thread.

apah: The deeds. The work of every living being like burning and

heating work of agni the fire god, lighting of aaditya the Sun god,

raining of parjanya the rain god.

dadhaati: Divides (Classifies).

धारयतीति वा "भीषास्माद्वात: पवते" इत्यादि श्रुतिभ्य:। सर्वा हि

कार्यकरणादिविक्रिया नित्यचैतन्यात्मस्वरूपे सर्वास्पदभूते सत्येव

भवन्तीत्यर्थ:।

Alternatively, the word dadhaati can be understood to mean “he who

bears” based on the Vedic expressions like “Scared of him, the wind

blows” etc. Everything that happens on account of cause and effect does

so because of the action of God, the eternal embodiment of activity

existing in every living being.

18

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: अनेजातनिर्भयत्वादेकं प्राधान्यतस्तथा ।

सम्यग्ज्ञातुमशक्यत्वादग्यं तत्सुरैरपि । स्वयं तु सर्वानगमत्पूर्वमेव स्वभावतः । अचिन्त्यशक्तिश्रैव सर्वगत्वाच्च तत्परम् ।

द्ववतोऽजत्येति संतिष्ठत्तस्मिन्कर्मण्यधिष्ठातृ । मरुत्येव यतश्रेष्ठा तां हरयेर्पयेदिति ब्रह्माण्डे । ऋष झाने ।

He (God) does not shake (unshivering) because he is fearless. He is referred to as “One” because he is the main. It is impossible to know him fully and hence is referred to as unreachable even by gods. He has naturally reached everything before anybody could do so. He could do so by virtue of his unimaginable capabilities and because he is omnipresent. Standing still, he overtakes all those who are running. The air god, vaayu offers him the karma, the deeds of everyone. Since it is vaayu who enables the performance of all tasks, he dedicates all the tasks to God. -brahmaNda puraaNa.

The root ‘Rsh’ in the word poorvamarshat means knowledge.

The term anejat (immobile) should be understood to mean fearlessness and not inertia or inactiveness. The word poorvamarshat means omniscience. He knows everything naturally, by virtue of his nature. He does not have to learn or put in efforts to know anything.

तदेजति तन्नेजति तद्‌दूरे तद्वन्तिके।

तदन्तरस्य सर्वस्य तदु सर्वस्य(अस्य) बाह्यतः ॥५॥

tadejati tannejati tadoore

tadvantike |

tadantarasya sarvasya tadu

sarvasya (asya) baahyatah | 5|

Isaavaasya Upanishat - Commentaries

Sankaraachaarya: न मन्त्राणां जामितास्तीति पूर्वमन्त्रोक्तमप्यर्थं पुनराह ।

There is no restriction on repetitions for Veda. The meaning of what is expressed in the previous mantra is repeated here also.

तदात्मतत्त्वं यत्प्रकृतं तदेजति चलति तदेव नैजति स्वतो नैव चलति स्वतः । अचलमेव सत् चलतीवेत्यर्थः । किंच तहूरे वर्षकोटिशतैरप्यविदुषामप्राप्त्याद् दूर इव । तद् उ अन्तिके इति च्छेदः । तदन्तिके समीपेऽन्तमेव विदुषामात्मत्वात्‌ दूरेऽन्तिके च । तदनन्तराभ्यान्तरेऽस्य सर्वस्य "य आत्मा सर्वान्तर:" इति श्रुते: । अस्य सर्वस्य जगतो नामरुपक्रियात्मकस्य तद् अपि सर्वस्य अस्य बाह्यतो व्यापकत्वादाकाशवन्नितिशयसूक्ष्मत्वाद् अन्तः । प्रज्ञानघन एव" इति च शासनान्निरन्तरं च ।

The hitherto referenced aatmatatva, God does not move. At the same time he moves. Remaining immobile, he himself moves. He is at a very far off distance that he cannot be reached by the unwise even after a hundred million years. Hence he is considered as remaining far away. He is not away. He is very near. He is the soul of the wise. He is there even between the far and near. He is as described by Veda, everywhere. He is beyond everything that can be identified by a name, shape or action in this world spread like space and He is even within the minutest of the minutes. He is referred to as prajnaanaghana. Hence there are no gaps within him. He is continuous in spite of being within the minutest and farther than the farthest.

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: तदेजति तत् एव एजत्यनृत् । तत्स्वयं नैजति ।

ततो बिभेति सर्वोऽपि न बिभेति हरिः स्वयं ।

सर्वगतत्वात्स दूरेऽ च बाह्योऽन्तश्र समीपग ॥

इति तत्व संहितायाम् ।

God is not scared. He scares others. tatvasamhita says as under:

Everything is scared of him but he (Hari) has no fear. Since he is omnipresent, he is at the farthest places and also very near. He is within and outside of everything.

यस्तु सर्वाणि भूतान्यत्मन्येवानुपश्यति ।

सर्वभूतेषु चात्मानं तत्ो न विजुगुप्सते ॥६॥

yastu sarvaaNi

bhootanyatmanyevaanupaSyati

sarvabhooteShu chaatmaan

tato na vijugupsate | 6|

Sankaraachaarya: यः परित्राड मुमुक्षुः सर्वाणि भूतन्यव्यक्कादीनि

स्थावरान्तानि आत्मन्येवानुपश्यत्यात्म- व्यतिरिक्तानि न पश्यतीत्यर्थः सर्व

भूतेषु च तेष्वेव चात्मानं तेषाम् अपि भूतानां स्वमात्मानमात्मत्वेन यथास्य

देहस्य कार्यकरणसड्घातस्यात्मा अन्य सर्वप्रत्यय- साक्षिभूतश्शरीतया

केवलो निर्गुणोऽनेव स्वरूपेणाव्यक्तादीनां स्थावरान्तानामहमेवात्मेति

सर्वभूतेषु चात्मानं निर्विशेषं यस्त्वनुपश्यति स तत्तस्मादेव दर्शनात्

विजुगुप्सते विजुगुप्सां घृणां न करोति ।

Isaavaasya Upanishat - Commentaries

The sanyaasi (One who has renounced the world) who is desirous of salvation finds everything right from avyakta, the minutest imperceivable form of matter to the huge material objects in God. In other words, he does not find them as any different from God. Not only that, he also finds God in all those objects.

The way, I am responsible for the activities of this body, it is me, who is no different than God in the natural unqualified form, is responsible for the activity of everything in this universe. Whoever realizes this fact will, on account of such realization, cease to discriminate.

प्राप्तस्यैवानुवादोऽयम् । सर्वा हि घृणात्मनोऽन्यदृष्टं पश्यतो भवति आत्मानमेवात्यान्तविशुद्धं निरन्तरं पश्यतो न घृणानिमित्तमर्थान्तरमस्तीति प्राप्तमेव । ततो न विजुगुप्सत इति ।

Thus it deduces as under. Everyone feels himself to be flawless and others as full of flaws. Once the aforesaid universality is realized, there is no reason for such discrimination.

Madhwaachaarya: सर्वगं परमात्मानं सर्व च परात्मनि । य: पश्येत्स भयाभावात्रात्मानं गोप्तुमिच्छति । इति सौकरायणश्रुति: ।

Whoever finds every thing in God and God in everything; he has no fear and hence does not hide himself. This is quoted from the Vedic text of soukaraayaNa.

In the previous mantra, the omnipresence of God was explained. This one depicts the fruits of its understanding.

यस्मिन् सर्वाणि भूतन्यात्मैवाभूद्धिजानतः । तत्र को मोहः कश्शोक एकत्वमनुपश्यतः ॥७॥

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Isaavaasya Upanishat - Commentaries

yasmin sarvaaNi

bhootanyatmaivaabhoodvijaanatah|

tatra ko mohaH kaSSoka

ekatvamanupaSyatah | 7|

Sankaraachaarya: यस्मिन्काले यथोक्तात्मनि वा तान्येव भूतानि

सर्वाणि परमार्थदर्शनादात्मैवाभूूद् आत्मैव संवृतः परमार्थवस्तु

विज्ञानतस्तत्र तस्मिन्काले तत्रात्मनि वा को मोहः कः शोकः। शोकश्र

मोहश्र कामकर्मबीजम् अजानतो भवति। न त्वात्मैकत्वं विशुद्धं

गगनोपमं पश्यतः।

At a time when one realizes that everything is in God or that they are nothing but God and thereby himself becomes God, he will then have no misapprehension and no suffering by virtue of that divine knowledge. Sufferings and misapprehension arise out of desire-laced acts. They do not affect the wise, who have realized unison of God like the sky with every being.

को मोहः कः शोक इति शोकमोहयोरविद्याकार्ययोराक्षेपेण

असम्भवप्रदर्शनात् सकारणस्य संसारस्यात्यन्तमेवोच्छेदः प्रदर्शितो भवति

।

The upanishat says “where is misapprehension, where is sorrow” to strongly negate their existence in a person who has the aforesaid realization. Misapprehension and sorrow are the effect of improper knowledge. Once this cause is removed, it removes the very cycle of births and deaths.

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: यस्मिन्परमात्मनि सर्वभूतानि स परमात्मैव तत्र सर्वभूतेष्वभूत् । एवं सर्वभूतेष्वेकत्वेन परमात्मानं विजानतः कोमोहः ।

Pippalaada Sruti (Vedic text) says as under:

यस्मिन्सर्वाणि भूतानि स आत्मा सर्वभूतगः । एवं सर्वत्र यो विष्णुं पश्यतेऽतस्य विजानतः ॥ को मोहः कोऽथवा शोकः स विष्णुं पर्यगाद्वत । इति पिप्पलादशाखायाम् ॥

पूर्वोक्तानुवादेन शोकमोहाभावेऽपि विजानतश्रात्रोच्यते । अभ्यासश्र सर्वगतत्वस्य तात्पर्यद्योतनार्थः ।

Isaavaasya Upanishat - Commentaries

स पर्यगाच्छुक्र

मकायमनत्रणमस्नाविरं7शुद्धमपापविद्धम्।

कविर्मनीषी परिभूःस्वयम्भू याथातथ्यतोऽर्थान्

व्यदधाच्छाश्वतीभ्यःस्समाभ्यः ॥८॥

sa paryagaacchukram

akaayamavraNamasnaaviviram

Suddhamapaapaviddham |

kavirmaneeshee paribhoosvayambhoo

yaathaathathyaatorthaan

vyadadhaachaaSvateebhyassamaabhyah |8|

Sankaraachaarya: योऽयमतीतैर्मन्तैरुक्त आत्मा स स्वेन रूपेण

किंलक्षण इत्याहायं मन्त्रः ।

This mantra gives us the characteristics of God in his original form.

स यथोक्त आत्मा पर्यगात्परि समन्तादगात् गतवान् आकाशवदुव्यापी

इत्यर्थः । शुक्रं शुद्धं ज्योतिष्मद् दीप्तिमानित्यर्थः । अकायमशरीरोलिङ्गशरीरवर्जित इत्यर्थः । अवर्णमं अक्षतमं । अस्नाविरं स्नावा: शिरा

यस्मिन्न न विद्यन्त इत्यस्नाविरम् । अवर्णमस्नाविरम् इत्याभ्यां

स्थूलशरीरप्रतिभेदः । शुद्धं निर्मलम् अविद्यामलरहितमिति

कारणशरिरप्रभेधः । अपापविद्धं धर्माधर्मादिपापवर्जितम् ।

Aforesaid God is encompassing everything and is omnipresent like

space. He is pure and radiant. He does not

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Isaavaasya Upanishat - Commentaries

have even the basic subtle covering called linga Sareera. He is free from injury / loss. He does not have the ligament tissue. These references of injury and ligaments convey that God does not have a material body. He is pure - is devoid of the impurity of wrongful knowledge, a body variant. He is devoid of the fruits of righteous and sinful acts.

शुक्रमित्यादीनि वचांसि पुंल्लिङ्गत्वेन परिणेयानि । स पर्यगादित्युपऋम्य कविर्मनीषीत्यादिना पुंल्लिङ्गत्वेनोपसंहारात् ।

The above words Sukram, akaayam, avraNam, asnaaviram, apaapaviddham are referring to an object in neutral gender. They have to be interpreted as referring to masculine gender to match the further references like kavi etc.

कवि: ऋन्तदर्शी सर्वदृक् । "नान्योऽतोऽस्ति द्रष्टा" इत्यादिश्रुते: । मनीषी मनस ईशिता सर्वज्ञ ईश्वर इत्यर्थ: । परिभू: सर्वेषां पर्युपरि भवतीति परिभू: । स्वयम्भू: स्वयमेव भवतीति । येषामुपरि भवति यश्रोपरि भवति स सर्व: स्वयमेव भवतीति स्वयम्भू: ।

He is kavi meaning, he who sees everything past present and future. The Vedas say that there is no one who has seen anything beyond what God has seen. He is maneeshee, the lord of mind - omniscient. He stays above everything. He manifests on his own.

स नित्यमुक्त ईशरो याथातथ्यत: सर्वज्ञत्वाद्याथातथ्यभावो याथातथ्यं तस्माद्यथाभूतकर्मफलसाधनतोडर्थान् कर्तव्यपदार्थान् व्यदधाद्द्विहितवान् यथानुरूपं व्यभजदित्यर्थ: । शाश्वतीभ्यो नित्येभ्य: समाभ्य: संवत्सराख्येभ्य: प्रजापतिभ्य इत्यर्थ: ।

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Isaavaasya Upanishat - Commentaries

God is eternally liberated and omniscient. Hence, he appropriates the fruits of their deeds to all beings right from Brahma the supreme amongst gods who is in-charge of creation. He does this at all times eternally.

अन्नादेन मन्त्रेण सर्वेषणापरित्यागेन ज्ञाननिष्ठोक्ता प्रथโม वेदार्थ: ईशा वास्यमिदं......मा गृध: कस्यस्विद्धनम् इति । अज्ञानां जिजीविषूणां ज्ञाननिष्ठासम्भवे कुर्वन्नेवेह कर्माणि......जिजीविषेत् इति कर्मनिष्ठोक्ता द्वितीयो वेदार्थ: ।

Through the first mantra “eesaavasyaamidam… kasyaaswiddhanam”, this Upanishat tells the progress through renunciation of desires on wealth, women and ones own off springs. This is for those who adopt the path of knowledge. As for others who cannot go in the path of knowledge but desire to live through, it preaches the performance of duties in the second mantra “kurvanneveha… karmaaNi”.

अनयोश्र निष्ठयोर्विभागो मन्त्रप्रदर्शितयोर्बृहदारण्यकेऽपि प्रदर्शित: “सोऽकामयत जाया मे स्यात्” इत्यादिना अज्ञानस्य कामिन: कर्माणīti । “मन एवास्यात्मा वा‌ञ्जाया” इत्यादिवचनाद् अज्ञानं कामित्वं च कर्मनिष्ठस्य निश्चितमवगम्यते । तथा च तत्फलं सप्तान्नसर्गस्तेष्वात्मभावेनात्मस्वरूपावस्थानम् ।

Even the BrihadaaraNyaka Upanishat tells the same classification of paths through “The One who desires to have a wife” etc. It prescribes performance of karma, the tasks to those ignorant that have worldly desires. The sayings like “Mind is the individual and the voice is his wife” specify that ignorance and desire are definitely the qualities of those in the path of karma. The fruits of such activities are seven different kinds of food. These are:

Isaavaasya Upanishat - Commentaries

1. cereals etc for humans, 2. huta and 3. prahuta (both of them refer to offerings in sacrificial fire - they are food for gods). 4. Mind 5. Speech and 6. Breath (These three are food for the soul) and 7. Milk for animals.

जायद्गेषणात्रयसंन्यासेन च आत्मविदां कर्मनिष्ठाप्रातिकू-ल्येनात्मस्वरूपनिष्ठैव दर्शिता "किं प्रजया करिष्यामो येषां नोड्यमात्मायं लोक:" इत्यादिना। ये तु ज्ञाननिष्ठा: संन्यासिनस्तेभ्योज्जसुर्या नाम त इत्यादिना अविद्धात्रिन्द्राद्वारेण आत्मनो याथात्म्यं स पर्यगाद् इत्येतदन्तर्म्नै रुपदिष्टम् । ते ह्यत्राधिकृतान् कामिन् इति । तथा च श्वेताश्वतराणां मन्त्रोपनिषदि "अत्याश्रमिभ्य: परं पवित्रं प्रोवाच सम्यगृषिसड्डजुष्टम्""इत्यादि विभज्योक्कम् । ये तु कर्मिण: कर्मनिष्ठा: कर्म कुर्वन्त एव जिजीविषव: तेभ्य इदमुच्यते ।

Those who renounce the three desires of Wife, Wealth and Children are in the path of knowledge unlike those who engage themselves in the performance of duties. They say "what will I do with children when my world is God". It is for these persons that the Upanishat cautions against adopting wrong knowledge that leads to the dark worlds and preaches the true nature of God with the subsequent mantras till the last one “sa paryagaat...". Only those are eligible for the path of knowledge, who have renounced desires. So says SwetaSwatara Upanishat:

"(He) stated the highly sacred path of those in the supreme aashrama (renounced living) and adopted by the sages". These and other texts demarcate the path of karma from that of jnaana, knowledge. The following mantras are for those who are in the path of karma and like to live with it.

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Isaavaasya Upanishat - Commentaries

Madhwaachaarya:

शुक्रं तच्छोकराहित्यादवर्णं नित्यपूर्णतः । शुद्धमकायं लिङ्‌वर्जनात् । स्थूलदेहस्य राहित्याद्स्नाविरमुदृहतम् । एवं भूतोऽपि सार्वज्ञात्कविरित्येव शब्द्यते ।

बह्यादिसर्वमनसां प्रकृतेःमनसोपि च । ईशितृत्वान्निषेधी सः परिभू सर्वतो वरः । सदाऽऽनन्याश्रयत्वाच्च स्वयम्भूः परिकीर्तितः । स सत्यं जगदेतादृडिनित्यमेव प्रवाहतः । अनाद्यनन्तकालेषु प्रवाहैकप्रकारतः । नियमेनैव ससृजे भगवानपुरुषोत्तमः । सज्ज्ञानानन्दबाहुकः । सज्ज्ञानानन्ददेहश्व सज्ज्ञानानन्दपादवान । एवं भूतो महाविष्णुर्यथार्थं जगदीश्वरम् । अनाद्यनन्तकालीनं ससर्जात्मेच्छेया प्रभुरिति वाराहे ।

Varaaha purana says: “Sukram means absence of Soka, Sorrow. AvraNam (that which is devoid of any loss) means eternally complete. He is Suddham, pure because he is the most sacred. He is akaaya, formless because he does not have linga deha, the subtlest of the coverings of soul. He is referred to as asnaavira, devoid of bone and flesh because he does not have any physical body. Even in the absence of any material body, he is omniscient and hence he is called kavi, the learned. He is the regulator of all mental activities of all beings including prakriti, the supreme goddess who is second to only the ultimate God (Vishnu) and brahma the creator of this universe. He is paribhoo, superior to everyone. He is swayambhoo, meaning ever independent. He does not depend on anybody for anything at any time. He always creates the realistic worlds like the present one continuously, one after the other like the water that flows in a river. He is omnipotent and is the supreme most being. (Is it then that he does not have any body? If so how can he be a creator, wise, regulator and so on? We see such activities in the world only with those who possess a body to accomplish such tasks. As if to answer this question, Varaaha purana explains further). He has a body made of nothing but sajjnaanaaananda ‘truth, knowledge and pleasure’ (This word has a

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vast meaning and only one face of it as it appears when split in the

simplest form is given here). His head is made of this substance, so are

his hands. His body is of this substance as also his legs. Lord Vishnu

characterized by such a body has been creating the realistic worlds like

the one we are seeing. He has been creating them since time infinite

and will do it eternally. He does all this out of his own will and he is

capable of doing it independently”.

It is seen in the world that if someone can create any thing, he does so

with his body. Thus logically, if we say that God has created the

universe he must be having a body. It is also seen in the world that

whoever has a body has it growing and degenerating, bringing in

pleasures and pains and so on. Thus, God must also be experiencing

growth, degeneration, pains etc. If we say he has no form/body, he is not

a creator. If we accept that he has a body, it becomes imperative that he

has growth, degeneration, pains etc.

The above mantra and the quoted verses from varaha puraNa, step in to

resolve this conflict. God does not have any material form / body that

cause or facilitate sin and suffering in him. But is not formless. He has

a body that is not materialistic. Whatever is seen is perpetrator of sin

and suffering in the world is the materialistic body and He is beyond

matter. He does not create the unrealistic illusory universe like the

objects created by a magician. A magician creates or shows us non-

existent objects using tricks since he is not capable of creating the

realistic things. There is no such constraint for God. He is all capable

and independent and hence creates the real objects.

In the previous two mantras, it is explained that the fruits of knowing

the omnipresence of God is fearlessness, absence of pain, sorrow and

misapprehensions. How does this happen? The Upanishat says, it is

due to obtaining/reaching God. Well, it is something like obtaining /

reaching an emperor. If we are with an emperor, he takes care of our

needs. But he himself has pains and sufferings and hence is not capable

of removing all our pains. Unlike an emperor, God does not have such

Isaavaasya Upanishat - Commentaries

limitations. It is with this intention that the Upanishat explains his qualities in this mantra.

अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते ।

ततो भूय इव ते तमो य उ विद्यायाःरताः ॥९॥

andhantamah praviSanti

yevidyaamupaasate |

tato bhooya iva te tamo ya

u vidyaayaagm rataah |9|

Sankaraachaarya: कथं पुनरेवमवगम्यते न तु सर्वेषाम् इति ।

How then is it known that these mantras are only for those in the path of karma and not for all?

उच्यते अज्ञानिनः साध्यसाधनभेदोपपत्तेर्न "यस्मिन् सर्वाणिभूतान्यात्मैवाभूद्धिजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः" इति यदात्मैकत्वविज्ञानं तत्र केनचित्कर्मणा ज्ञानेन्तरेण वा ह्रूढः समुच्चिचीषति । इह तु समुच्चेचीष्याविद्धादादिनिन्दा क्रियते । तत्र च यस्य ये न समुच्चयः सम्भवति न्यायतः शास्त्रतो वा ताद्होच्यते यद्वैतं वित्त देवताविष्यं ज्ञानं कर्मसम्बन्धितवेनोपन्यस्तं न परमात्मज्ञानम् । "विद्यया देवलोकः" इति पृथक्फलश्रवणात् ।

The specialized knowledge of the oneness of soul and God as emphasized in the mantra “yasmin sarvaaNi..” is achieved by the understanding of the oneness of the cause an effect. This is

Isaavaasya Upanishat - Commentaries

understood by those who are not fools through some karma or some other knowledge. This mantra, deplores the unwise etc who cannot comprehend the aforesaid oneness either through logic or through the scripts. The knowledge of duality is referred to as devine wealth that speaks of gods and the karma is not paramaatma jnaanam - the knowledge of God. Such knowledge gets us heaven as can be known from the script vidyayaa devalokah.

तयोर्ज्ञानकर्मणोरिह एकैकानुष्ठाननिन्दासमुच्चीषया न निन्दापरैव एकैकेस्य पृथक्फलश्रवणात "विद्यया तदारोहन्ति, "विद्यया देवलोक:, "न तत्र दक्षिणा यन्ति, "कर्मणा पितृलोक:" इति न हि शास्त्रविहितं किज्चिदकर्तव्यतामियात् ।

The upanishat deplores practice of jnaana (knowledge) and karma (performance). This however is only for the purpose of laying emphasis. Otherwise, there would not have been preachings like "They ascend through knowledge", "Heaven is achieved through knowledge", "Those in the southern path (black magic, witchcraft etc) cannot reach there", "The world of pitr (departed souls) is achieved through the path of performance" that explain the fruits of knowledge and performance. Any thing prescribed by the scriptures cannot ever be a prohibited action.

तत्र अन्धन्तमोऽदर्शनात्मकं तमः प्रविशन्ति । के? येऽविद्यां विद्यया अन्यां अविद्यां तां कर्म चरन् इत्यर्थः;, कर्मणा विद्याविरोधित्वात्, तामविद्याम् अग्निहोत्रादिलक्षणामेव केवलामुपासते तत्परा: सन्तोऽनुतिष्ठन्तीत्या|भिप्राय: । ततस्तस्माद्|न्धात्मकात्तमसो भूय इव बहुतरमेव ते तमः प्रविशन्ति, के? कर्म हित्वा ये उ ये तु विद्यायामेव देवताज्ञान एव रता अभिरता: । तत्रावान्तरफलभेदं विद्याकर्मणो:

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Isaavaasya Upanishat - Commentaries

समुच्चयकरणमाह - अन्यथा फलवदफलवतोः सन्निहितयोरझ्झितैव स्याद् इत्यर्थः ।

Here, andhantamah means blinding darkness. Who will land up in such blinding darkness? Those who practice avidya will enter it. Here avidya means, that which is different from vidya (knowledge). That means, those who are not in the path of knowledge but are in the path of karma (performance) only will land themselves up in the blinding darkness. But the path of performance is not in contradiction with the path of knowledge. Hence, it should be understood that those who exclusively adopt the path of performance like doing the agnihotra (sacrifice in fire) are the ones who reach the blinding darkness. And those who do not perform such duties but engage themselves only in the path of knowledge related to the other gods will land up in still worse dark worlds.

The path of Vidya (knowledge) and Karma (performance) are complementary in nature even through their intermediary fruits are different. Otherwise, their co-existence cannot be justified.

Madhwaachaarya: अन्यथोपासका ये तु तमोदन्यं यान्त्यसंशयम् ।

ततोऽधिकमिव व्यक्तं यांति तेषामनिन्दका: । तस्माद्यथास्वरूपं च नारायणमनामयम् । अयर्थार्थस्य निन्दां च ये विदुस्त्सह सज्जना: ।

Quotes from Koorma puraaNa (as commentary for this and the subsequent 5 mantras):

There is no doubt that those who adopt the wrongful path will land up in the world of blinding darkness. But those who do not criticize those in the wrongful path will go to the still worse destinations. Hence he alone is a pious gentleman who knows the true nature of

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Isaavaasya Upanishat - Commentaries

flawless God (naaraayaNa) and also criticizes the wrongful knowledge.

It is very much in order to criticize the wrongful knowledge. Not

only that criticism is in order, but also it is the need in so much as

that of having proper knowledge.

अन्यदाहुर्विद्यया अन्यदाहुरविद्यया ।

इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१०॥

anyadevaahurvidyayaa

anyadaahuravidyayaa |

iti SuSruma dheeraaNaam ye

nastadvichachaksire |10|

Sankaraachaarya:

अन्यत्पृथगेव विद्या क्रियते

फलमित्याहुर्वदन्ति "विद्यया देवलोक:," "विद्यया तदरोहन्ति" इति

श्रुते: । अन्यदाहुर्विद्या कर्मणा क्रियते, "कर्मणा पितृलोक:" इति

श्रुते: । इत्थेवं शुश्रुम श्रुतवन्तो वयं धीराणां धीमतां वचनम् । ये

आचार्या नोऽस्मभ्यं तत्कर्म च ज्ञानं च विचचक्षिरे व्याख्यातवन्त:

तेषामयमागम: पारम्परागत इत्यर्थ: ।

The fruits of knowledge and performance are different. The Vedas

say that knowledge brings us the divine worlds, it supports ascending

to higher levels. The path of performance, referred to here as avidya

brings us pitr loka the world of predecessors. We hear this from the

learned. The teacher who taught us the paths of vidya and karma has

explained this concept. Thus it is a perpetrated knowledge.

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: ते निन्द्याज्यथार्थस्य दुःखाज्ञानादिरूपिणः । दुःखाज्ञानादिसंतोर्णा: सुखज्ञानादिरूपिणः ।

Criticism of wrongful knowledge is not just because its practice has devastating results. It is also because its criticism bears a different fruit from the one brought by the proper knowledge. Practice of proper knowledge and Criticism of wrongful knowledge fetch us two different components of the ultimate moksha, the salvation.

विद्यांचाविद्यांच यस्तद्वेदोभयं सः । अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥११॥

vidyaanchaavidyaancha yastadvedobham sah | avidyayaa mrityum teertvaa vidyayaamritamaSnuute |11|

Sankaraachaarya: यत् एवमतो विद्यां चाविद्यां च देवताज्ञानं कर्म चेत्यर्थः । यस्तदेतदुभयं सहैकेन पुरुषेण अनुष्ठेयं वेद तस्यैवं समुच्चयकारिण एव एकपुरुषार्थसम्बन्धः ऋग्मेण स्यादित्युच्यते ।

Thus whoever understands to follow the dual path of divine knowledge and performance, he will gradually obtain the comprehensive fruits of moksha, the ultimate salvation.

अविद्यया कर्मणा अग्निहोत्रादिना मृत्युः स्वाभाविकं कर्म ज्ञानं च मृत्युशब्दवाच्यमुभयं तीतर्वा अतिक्रम्य विद्यया देवताज्ञानेनामृतं देवतात्मभावमश्नुते प्राप्नोति । तद्‍धयमृतमुच्यते यदेवात्मगमनम् ।

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Through the path of avidya, meaning karma, the order of performance of prescribed tasks like agnihotra (sacrifices) one surpasses the natural death and also the knowledge of karma known as “death”. And with the divine knowledge, he achieves oneness with God. This oneness with God is called amrita, salvation.

Madhwaachaarya: यथार्थस्य परिज्ञानात्सुखज्ञानादिरूपताम् ।

Proper knowledge fetches the salvation that is characterized by pleasure and knowledge. One overcomes the misery, symbolically expressed as death through the acts of criticism of improper knowledge and achieves salvation through the practice of proper knowledge.

अंधंतमः प्रविशन्ति येऽसंभूतिमुपासते ।

ततो भूय इव ते तमो य उ संभूत्याऽरता: ॥१२॥

andhantamah pravisanti

yesambhootimupaasate |

tato bhooya iva te tamo ya u

sambhootyaagm rataah |12|

Sankaraachaarya: अन्यं तमः प्रविशन्ति ये असंभूतिं संभवनं

संभूति: सा यस्य कार्यस्य सा संभूति:, तस्याऽन्या असंभूति:

प्रकृति: कारणमविद्या अव्याकृताख्या तामसंभूतिमव्याकृताख्यां प्रकृतिं

कारणमविद्यां कामकर्मबीजभूतामदर्शनात्मकां उपासते ये ते

तदनुरूपमेवान्धं तमोऽदर्शनात्मकं प्रविशन्ति । तत्तस्तस्मादपि भूयो

बहुतरमिव तमः प्रविशन्ति य उ संभूत्यां कार्यब्रह्मणि हिरण्यगर्भाख्ये

रता: ।

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Isaavaasya Upanishat - Commentaries

That which causes an object is called sambhooti, the cause. The one that is not a cause is asambhooti. This is prakriti, the minutest form of matter. The cause of this prakriti is avidyaa, the wrongful knowledge. This prakriti is also called avyaakrita, the un-manifest. This is the root of all material desires. He, who worships this un-manifest subtle matter and its cause the wrongful blind knowledge, will accordingly enter the blinding darkness. The one who worships kaarya brahma, (the god with four heads and is popularly known as the creator of the universe) also known as hiraNyagarbha (the one with golden womb), will enter the still darker worlds.

Madhwaachaarya: यान्येवं सृष्टिकर्तृत्वं नांगीकुर्वन्ति ये नराः । तेऽपि यान्ति तमो घोरं तथा संहारकर्तृता॥

Similar to what has been told with reference to the practice of wrongful knowledge, the one who does not accept God as the creator of this universe will go to the dark worlds called andhantamas. Those who do not accept God as the destructor (who profess that God is only the creator but not the destructor) will land themselves up in still darker worlds.

अन्यदेवाहुस्संभवादन्यदाहुरसंभवात् । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥१३॥

anyadevaahussambhavaad

anyadaahurasambhavaat |

iti SuSruma dheeraaNaam ye

nastadvichachaxire |13|

Isaavaasya Upanishat - Commentaries

Sankaraacharya: अधुनोभयोरुपासनयो:

समुच्चयकरणमव्ययफलभेदमाह -

Now, the results of practice in the two different paths are explained comprehensively.

अन्यदेव पृथगेवाहुः फलं सम्भवात्सम्भृते:

कार्यब्रह्मोपासनादणिमादैश्वर्यलक्षणं व्याख्यातवन्त इत्यर्थ: । तथा च अन्यदाहुरसम्भवात असम्भृतेरव्यकृताद अव्याकृतोपासनात । यदुक्तमन्धन्तम: प्रविशन्तीति प्रकृतिलय इति च पौराणिकैरुच्यत इत्येवं शुश्रुम धीराणां वचनं ये नस्तद्विचचक्षिरे व्याकृताव्याकृतोपासनफलं व्याख्यातवन्त इत्यर्थ: ।

The fruits of worshipping kaaryabrahma are different. They are, begetting the extraordinary powers like condensing oneselves to a miniature size or growing to a huge size etc. Those who practice the path of avyakrta, the un-manifest matter, will go to the dark worlds, rather they get merged with the matter. We learn this from the words of the learned persons and through puraaNas.

Madhwaacharya: नांगीकुर्वन्ति तेऽप्येवं तस्मात् सर्वगुणात्मकम्

| सर्वकर्तारमीशेशं सर्वसंहारकारणम् ।

Thus, those who do not accept God as full of all qualities, as the creator of everything, as the lord of all lords, as the destructror of everything will enter the dark or darker worlds as described above.

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सम्भूति च विनाशं च यस्तद्वेदोभयङ्सह ।

विनाशेन मृत्युं तीर्त्वा सम्भूत्यामृतमश्नुते ॥१४॥

sambhootim cha vinaaSam cha yastadvedobhayagm saha |

vinaaSena mrityum teertvaa sambhootyaamritamaSnute |14|

Sankaraachaarya: सम्भूति च विनाशं च यस्तद्वेदोभयङ्सह

विनाशो धर्मो यस्य कार्यस्य स तेन धर्मिणा अभेदेन उच्यते विनाश

इति, तेन तदुपासननेन ऐश्वर्यादधर्मकामादिदोषजातं च मृत्युं तीर्त्वा

हिरण्यगर्भोपासननापिते ह्रणिमादिप्राप्ति: फलं,

तेनैश्वर्यादिमृत्युमतीत्य असम्भूत्या अव्याकृतापासनया अमृतं

प्रकृतिलयलक्षणमश्नुते ।

This explains the impact of two things viz. sambhooti (Creation) and vinaaSa (Destruction). That, by its very nature is destroyable is referred to here as vinaaSa. He, who practices, believes in achieving these perishables, surpasses the death, a resultant of the ignominious flaw arising out of the desire for the forbidden and achieves, on account of worshipping brahma, the special prowess of aNima (The capacity to shrink oneself to a minute size) etc. Similarly, the one who practices asambhooti, the unmanifest, will achieve the eternity that is characterized by the detachment from the matter.

सम्भूति च विनाशं चेत्यत्रावर्णलोपेन निर्देशो दृश्य: प्रकृतिलयफल श्रुत्यनुरोधात् ।

Isaavaasya Upanishat - Commentaries

The absence of the required letter ‘a’ (in sambhootim and vinaaSam) is indicative of the loss / detachment of matter as the fruit of the aforesaid worship/practice.

मानुषदैविकसाध्य फलं शास्त्रलक्षणं प्रकृतिलयन्तम् । एतावता संसारगति: । अतः परं पूर्वोक्तमात्मैवाभूद्धिजानात इति सर्वात्मभाव एवं सर्वेषणासं्यासज्ञाननिष्ठाफलम् । एवं द्विप्रकारः प्रवृत्तिनिवृत्तिलक्षणो वेदार्थोंडत्र प्रकाशितः । तत्र प्रवृत्तिलक्षणस्य वेदार्थस्य विधिनितिषेधलक्षणस्य कृत्स्नस्य प्रकाशाने प्रवर्ग्यान्तं ब्राह्मणमुपयुक्तम् । निवृत्तिलक्षणस्य वेदार्थस्य प्रकाशानेडत ऊर्ध्वं बृहदारण्यकमुपयुक्तम् ।

तत्र निषेकादिरमशानान्तं कर्म कुर्वन् जिजीविषिद्यो विद्यया सहापरब्रह्मविषयया तदुक्तं ‘विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्यं तीर्त्वा विद्ययामृतमश्नुते’ इति ।

Isaavaasya Upanishat - Commentaries

Madhwaachaarya: यो वेद संहृतिज्ञानात् देहबन्धाद्विमुच्यते । सुखज्ञानादिकर्तृत्वज्ञानात् तद्व्यक्तिमात्रजेत् । सर्वदोषविनिर्मुक्तं गुणरूपंजनार्दनम् । जानीयात्न गुणानां च भागहनि प्रकल्पयेत् । नमुक्त्वैनं हरेस्साम्यं विष्णोरभिन्नेतरतम् । नैव प्राचीन्यतदस्मात् ब्रह्मादेस्साम्यमेव वा । मानुषादिविरिच्चान्तं तारतम्यं विमुक्तिगम् । ततों विष्णो: परोऽकर्ष सम्यग्ज्ञात्वा विमुच्यत इति कौर्मे ।

Thus he understands the above will get released from the cycle of births and deaths on account of knowing God as the destroyer of all. Similarly, the inherent qualities like pleasure and knowledge get manifested on account of knowing that God is the creator of everything including the pleasure and knowledge in every individual.

It shall be understood that

1. God (also known by the name Janaardhana) is devoid of any kind of defect or negative qualities,

2. He is the embodiment of all good qualities,

3. None of his good qualities are fractional (each one is complete and unlinited), that even after salvation no one can be equal to him or become one with him,

4. He shall never be understood as equal to anyone including the four-headed Brahma, the supreme amongst gods,

5. All beings right from the humans to the four-headed Brahma have a hierarchical gradation even after their salvation,

6. God (also known by the name ViShnu) is the supreme most at all times.

By understanding the above, one will achieve moksha, salvation.

All the above (presented as commentary for the mantras 9, 10,11,12, 13 and 14) are quoted from koorma puraaNa. (Madhwacharya has a typical style of just quoting from the ancient texts as commentary for

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the mantras. He adds a word or two only if the quotes need an explanation for better clarity. Here the quoted texts are unambiguous and hence he has not put any additional explanation. It is often surprising that purāṇas have some of their contents that typically look like commentaries to the tough Upanishads).

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।

तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥१५॥

hiraNmayena paatreNa

satyasyaapihitam mukham |

tatvam pooShannapaavriNu

satyadharmaaya driShtaye |15|

Sankaraachaarya: तत्र केन मार्गेणामृतत्वमश्नुत इत्युच्यते ।

तद्‌त्तत्सत्यमसौ स आदित्यो य एवैतस्मिन्नण्डले पुरुषो यश्श्रायं

दक्षिणेऽक्षन्पुरुष एतदुभय᳖सत्यम् । ब्रह्मोपासीनो यथोक्तकर्मकृच्च य:

सोडन्तकाले प्राप्ते सत्यात्मानमात्मनः प्राप्तिद्वारं याचते ‘हिरण्मयेन

पात्रेण’ इति ।

The path of salvation is explained here. That which is true is aaditya (Sun). The one who is inside this spherical solar object is also Him. He is also found in the right eye of humans. Both of these are true. He who practices the path of brahma and also the one who practices prescribed karma ultimately prays the God for the righteous path of achieving oneness with him. The prayer runs thus:

हिरण्मयमिव हिरण्मयं ज्योतिर्मयमित्येतत् । तेन पात्रेणव अपिधानभूतेन

सत्यस्यैवादित्यमण्डलस्थस्य ब्रह्मणोपिहितं आच्छादितं मुखं द्वारम् ।

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Isaavaasya Upanishat - Commentaries

तत्‍वं हे पूषण्‍नपावृणवपसारय सत्यस्य उपासनात्‍सत्यं धर्मो यस्य मम सोज्‍हं सत्यधर्मा तस्‍मै मह्‍यामथवा यथाभूतस्य धर्मस्यानुष्‍ठाने दृष्टिये तव सत्‍यात्‍मन् उपलब्धये ।

Madhwaachaarya: “पात्रं हिरण्‍मयं सूर्यमण्‍डलं समुदाहृतम् । विष्णो:स्‍मृत्‍यर्थाय तैत्‍व सर्वदाऽऽपिहितं मुखम् । तन्‍ु पूण्‍णत्‍व: पूषा विष्‍णुर्दर्शयति स्‍वयम् । सत्‍यधर्माय भक्ताय प्रधानज्ञानरूपत: ।

Thus, this mantra makes it amply clear that no one can claim witnessing God as a matter of right by virtue of his knowledge, practice of a particular path etc. It is the exclusive privilege of God to exhibit himself to whomsoever he desires so to do.

Isaavaasya Upanishat - Commentaries

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि ॥१६॥

pooshan ekarShe yama soorya prajaapatya vyooha raSmeen samooha |

tejo yatte roopam kalyaanatamam tatte paSyaami | 16 |

योसावसौ पुरुषस्तेजोऽहमस्मि ॥१७॥

yosavasau puruShassohamasmi |17|

Sankaraachaaryaa: हे पूषन्! जगत: पोषणात्पूषा रविस्तथैक एव ऋषति गच्छति इत्येकर्षि: - हे एकर्षे! तथा सर्वस्य संयमनाद्यम: - हे यम! तथा रश्मीनां प्राणानां रसानाज्च स्वीकरणात् सूर्य: - हे सूर्य! प्रजापतेरपत्यं प्राजापत्य: - हे प्राजापत्य! व्यूह विगमय रश्मीन्स्वान्। समूह एकीकुरु उपसंहर ते तेजस्तापकं ज्योति:

O! Pooshan, Sun. Sun is called pooshan since he does poshaNa (provides food) of the world. O! ekarshi, the one who moves in solitude. O! yama, the regulator. O! soorya, the one who sucks in lives and liquids. O! prajaapatya, son of prajaapati. Remove thy rays, bundle them up. Subside the hot glow.

यत्ते तव रूपं कल्याणतमं अत्यन्तशोभनं तत्ते तवात्मनः प्रसादात् पश्यमि। किज्चाहं न त्वां भृत्यवद्याचे योड्सावादित्यमण्डलस्थो

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Isaavaasya Upanishat - Commentaries

व्याहृत्यवयवः पुरुषः पुरुषाकारत्वात्पूर्णं वानेन प्राणबुद्ध्यात्मना जगत्समस्तमिति पुरुषः सोऽहमस्मि भवामि ।

Madhwaachaarya: विष्णुरेकऋषिर्ज्ञेयो यमो नियमनाद्वरीः । सूर्यस्स सूर्यगम्यत्वात्प्राजापत्यः प्रजापते: । विशेषेणैव गम्यत्वादहं चासावहेयत: ।

Vishnu is ekarshi and is to be known. He is yama because he regulates (does niyama). He is soorya because he is the destination for all the wise men (soori). He is especially the destination for prajaapati (Brahma, the creator) and hence is praajaapatya. He is aham because he is aheya (sacred).

The word eka means pradhana (main) and Rsh means knowledge. Thus, ekarshi means the one who is the principal embodiment of knowledge. This means that God has the in-depth knowledge of everything by his very nature.

आसीं नित्यास्स्तिमितात्मस्वभावनीवेश सांशित: । स्वयंतु सर्वजीवेश्यो वयतिरिक्त: परो हरि: । स ऋतुज्ञानरूपत्वादनिरंगप्रणेतृत" इति ब्रह्माण्डे ।

Isaavaasya Upanishat - Commentaries

सत्यं ब्रह्म हृदये धारयतीति सत्यधर्मा ।

एकोऽसौशब्दः प्राणे स्थित इति ।

He is present in all living beings at all times and is known as such. However, he is different from all beings and is superior to them all. He is called “krata” because he is the embodiment of knowledge. He is also called “agni” because he leads anga (the body or the world). This (the commentary to mantra-15) is quoted from BrahmaaNDa purana.

After closing the quote, aacharya puts forth his explanations to the words that were not covered therein.

He who bears satya, God in his heart is called “satyadharma” - devotee.

There are two “asou” words in the above mantra. One of them means “he who dwels in asu, praaNa”. The other word means “This person (God)”.

There are two components in the word “asmi” viz. “asa” (ever present in all living beings) and “mi” (known).

वायुरनिलममृतमथेदं भस्मान्तं शरीरम् ।

ॐ क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ॥१८॥

vaayuranilamamrtamedam bhasmaantangm Sareeram |

Om krato smara kritam smara krato smara kritam smara |18|

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Isaavaasya Upanishat - Commentaries

Sankaraachaarya: अथेदानीं मम मरिष्यतो वायु:

प्राणो ऽध्यात्मपरिच्छेदं हित्वाधिदैवतात्मानं सर्वात्मकमनिलममृतं सूत्रात्मानं प्रतिपद्यतामिति वाक्यशेष: । लिङ्गं चेदं ज्ञानकर्मसंस्कृतमृत क्रामति वति दृष्टव्यं, मार्गयाचनसमाध्यात् । अथेदं शरीरमनौ हुतं भस्मान्तं भूयात् ।

When I die, the praNa vaayu sets out of this body and joins his all pervasive divine immortal form called sootra. This is the indicative expression of the fact of the soul cultured with knowledge and karma phala leaving the body. Then, the body will be burnt to ashes.

ओमति यथोपासनं ऊँप्रतीकात्मकत्वात्सत्यात्मकं अग्न्याख्यं ब्रह्माभेदेनोच्यते । हे ऋतो! सङ्कल्पात्मक! स्मर यन्म स्मर्तव्यं तस्य कालोऽयं प्रत्युपस्थितोऽत: स्मर । एतावन्तं कालं भवितं कृतमग्रे स्मर यन्मया बाल्यप्रभृत्यनुष्ठितं कर्म तच्च स्मर । ऋतो स्मर कृतं स्मरेति पुनर्वचनमादरार्थम् ।

Here, the word Om is for worshiping the one identified by that word, the one who is the embodiment of Truth, who is also called as agni and who is none other than Brahma, the God. O! kratu, the embodiment of decision, remember all those deeds of mine that are worth remembering. It is time to remember whatever has been done till now. Whatever is being done henceforth, do remember even that. Do remember all of my performance done ever since my childhood.

The repetitive words are to indicate the sincerity of the prayer.

Madhwaachaarya: यस्मिन्न्रयं स्थित: सोऽप्यमृत: किमु पर: । अ: ब्रह्मैव निलयं यस्मै वायो: सोऽनिलम् ।

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Isaavaasya Upanishat - Commentaries

"अतिरोहितविज्ञानाद्वायुरप्रयमृतः स्मृतः । मुख्यामृतः स्वयं रामः परमात्मा सनातन" इति रामसंहितायाम् ।

When the one who is staying in God is himself immortal it is amply evident that God is immortal. With this message, the word anila is used as an adjective to vāyu, the life god. The word anila literally means the one who has “a” (God) as his residence. It is generally understood that only God and goddess Laxmi are immortal and all others have to face separation from their body. How then, vāyu is referred to as immortal here. In answer, the Acharya quotes from “raama samhita” as under:

"Since vāayu retains his knowledge and awareness at all times, he is also considered as immortal. The real immortal is God who is eternal".

Thus, this mantra emphasizes on the eternal nature of God even though he dwells in mortal bodies of others. The mortal bodies of us and other living beings meet an end one day. But vāayu and God remain unaffected with the same.

अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान् ।

युयोधयस्माज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ॥१९॥

agne naya supathaa raaye asmaan

viShva vayunaani vidvaan |

yuyodhyaasmaajjuhuraaNameno

bhooyiShTham te nama uktim vidhema | 19|

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Sankaraachaarya:

हे अग्ने! नय गमय सुपथा शोभनेन मार्गेण । सुपथेति विशेषणं दक्षिणमार्गानिवृत्त्यर्थम् । निर्विशणोडहं दक्षिणेन मार्गेण गतागतलक्षणेनातो याचे त्वां पुनः पुनर्गमनागमनवर्जितेन शोभनेन पथा नय । यये कर्मफलभोगायो(र्थ:;, अस्मान्यथोक्तधर्मफलविशिष्टान् विश्वानि सर्वाणि हे देव! वयुनानि कर्माणि प्रज्ञानानि वा विद्याज़्जानन् ।

कि॒ञ्च युयोधि वियोजय विनाशय अस्मदस्मत्तो जुहुराणं कुटिलं वच्मनात्मकमेन: पापम् । तत्तो वयं वि शुद्धा: सन्त इष्टं प्राप्त्स्याम इत्यभिप्राय: । किन्तु वयमिदानीं ते न एक्नुमः परिचर्या̐ कर्तुम् । भूयिष्ठां बहुत्तरां ते तुभ्यं नम उक्तिं नमस्कारवचनं विधेम नमस्कारण परिचरेम इत्यर्थ: ।

Isaavaasya Upanishat - Commentaries

'अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते', 'विनाशेन मृत्युं तीर्त्वा संभूत्यामृतमश्नुते' इति श्रुत्या केचित्संशयं कुर्वन्ति । अतस्तत्रिराकरणार्थं संक्षेपतो विचारणां करिष्यामः ॥

तत्र तावत्किनिमित्तः संशय इत्युच्यते ।

विद्याशब्देन मुख्या परमात्मविद्यैव कस्मान्न गृह्यते?ऽमृतत्वञ्च ।

ननूक्ताया: परमात्मविद्याया: कर्मणश्च विरोधात्समुच्चयानुपपत्ति: ।

सत्यम् । विरोधस्तु नोपलभ्यते विरोधाविरोधयो: शास्त्रप्रमाणकत्वात् ।

यथाऽविद्यानुष्ठानं विद्योपासनञ्च शास्त्रप्रमाणकं तथा तद्विरोधाविरोधावपि ।

50

Just the way practicing vidya and deploring avidya are scripturally authentic, even their contradiction or otherwise (are also authentic).

यथा च न हिंस्यत्सर्वा भूतानिति शास्त्रादवगतं पुनः शास्त्रेणैव बाध्यतेऽध्यये पशुं हिंस्यादिति ।

An example of the kind is where the scriptures mandate that there shall be no cruelty towards animals but then contradict by prescribing animal sacrifice in the yajna.

एवं विद्याविद्योरपि स्यात् । विद्याकर्मणोश्च समुच्चयः ।

Similar is the case with vidya and avidya. So is the case of the co-existance of vidya and karma.

न "दूरमेते विपरीते विषूचीं अविद्या या च विद्या" इति श्रुते: ।

Nay. The aforesaid exception cannot be applied here. The scriptures aver that vidya and avidya are different and opposite in meaning.

विद्यां चाविद्यां चेति वचनादविरोध इति चेत्?

Is it not that there is no contradiction on account of the very words of the upanishat viz. “vidyaam ca avidyaam ca” etc.?

न । हेतुस्वरूपफलविरोधात् ।

No. They are different by their nature and the benefits they bestow.

विद्याविद्याविरोधाविरोधयोर्‌विकल्पासम्भवात् समुच्चयविधानात् अविरोध एवेति चेत् ?

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Isaavaasya Upanishat - Commentaries

There cannot be any conflict in the contradiction or otherwise between vidya and avidya and as such they can only be complementary. Is not it?

न । सहसंभावानुपपत्ते: ।

No, they cannot coexist.

क्रमेणैकाश्रये स्यातां विद्याविद्ये इति चेत्?

Why not vidya and avidya exist at the same place one after the other?

न । विद्योत्पत्तौ अविद्याया ह्यस्तत्त्वाद्दाश्रयेपविद्यानुपपत्ते: । न ह्याग्निरुष्ण: प्रकाशश्रितो विज्ञानोत्पत्तौ यास्मिन्नाश्रये तदुत्पत्ते: तस्मिन्नेवाश्रये शीतोग्निरप्रकाशो वेति विद्याया उत्पत्तिर्नापि संशयोऽ्ज्ञानं वा "यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एक त्वमनुपश्यतः" इति शोकमोहादिसंभवश्रुते: । अविद्यासंभवात्तदुपादानस्य कर्मणोग्यनुपपत्तिम् अवोचाम ।

No. with the onset of vidya, the avidya extinguishes. Hence there is no question of both of them staying in the same substratum. When the fire, that is characterized by its heat and light, flares up, we cannot find, in the same place, a cold and glowless fire. Similarly when vidya sets in, there is neither avidya nor any doubt. The vedic text "yasmin sarvaaNi...ekatvamanupaSyatah" confirms that there is neither pain nor illusion with the onset of knowledge. Since avidya, the cause of karma does not exist, we say that even karma subsides.

Isaavaasya Upanishat - Commentaries

अमृतमश्नुत इत्यापेक्षिकं अमृतम् । विद्याशब्देन परमात्मविद्याग्रहणे हिरण्मयेनेत्यादिना द्वारमार्गादियाचनमुपपत्तं स्यात् । तस्मादुपासनया समुच्चयो न परमात्मविज्ञानेनेति यथास्माभिर्याख्यात एवं मन्त्राणामथंमत्युपपत्ते ।

Madhwaachaarya: वयुनं ज्ञानम् । तद्धत्तया वयुनयेदमाचष्ट विश्वमिति वचनात् । जुहुराण अस्मान् अल्पीकुवत् । युषेधि नियोजय यदस्मान्कुरुतेऽत्यल्पांस्तदेनोस्मद्वियोजय । नय नो मोक्षवित्तायेत्यस्तौदयं मनुस्वराडिति स्कान्दे । युयुधियोग इति धातुः । भक्तिज़्ञानाभ्यां भूयिष्ठां नम उक्तिं विधेम ॥

"The manu prayed God in the name of yajna as follows: "Please isolate us from whatever that would belittle us. Lead us to the wealth of salvation".

We prostrate to you profusely with devotion and knowledge.

Acharya concludes with his prayer:

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Isaavaasya Upanishat - Commentaries

पूर्णत्राक्तिचिदानन्दश्रीतेजःस्पष्टमूर्त्तये ।

ममाभीष्टकामित्नाय नमो नारायणाय ते ॥

Salutations to naaraayaNa who is complete and clear embodiment of power, knowledge, bliss, wealth, and energy and who is my closest friend.

इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितमीशावास्यो-पनिषद्भाष्यं

समाप्तम् ॥

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