Preface

The term Upanishad is derived from the Sanskrit root components: upa (near), ni (down), and ṣad (to sit). Etymologically, Upanishad literally means "sitting down near", referring to a student sitting humbly at the feet of a teacher to receive esoteric and profound knowledge. This posture symbolizes not only the intimacy of the teacher-student relationship required in the transmission of spiritual truths, but also the seriousness and depth of the subject at hand.

The deeper implication of the term goes beyond the physical act of sitting. The root ṣad also carries the connotation of loosening, destroying, or dispelling. The Upanishads form the concluding part of the Vedas and are thus also known as Vedānta - the "conclusions of the Vedic knowledge", both in terms of placement and philosophical culmination. They primarily deal with metaphysical questions about the nature of reality, consciousness, and liberation. Thus, according to traditional commentaries, Upanishad also means - "that which destroys ignorance, leads to the loosening of worldly attachments, and results in the supreme knowledge (brahmavidyā)".

Thus, we must be cognizant of the following aspects of Upanishad before undertaking their study:

• It is a teaching imparted by a teacher to a student in the intimate setting, with free flow of conversation. Especially given the tradition of oral setting in Vedic period, it means these verses were used as a guide and a key to the conversation, and not necessarily the conversation itself.
• Given that they are called Vedānta, i.e. the conclusions of the Vedic knowledge, and that too, they were taught to the students just before they depart from their twleve years of Vedic studies - they are important learnings never to be forgotten, a take-away from their studies.
• Vedic knowledge is also well known for its secrecy. So they don't speak to us directly. If some of them appear to be paradoxical riddles, it is by design. Hence, reliance on traditional passed on knowledge, and hermeneutically proximity of the terms while interpreting gains paramount importance.

In this sense, the Upanishads are not merely philosophical texts but spiritual revelations that dissolve the material illusion.

Īśāvāsyopaniṣad is one of the primary Upansihads, embedded as the final chapter of the Shukla Yajurveda. The Upanishad is a brief poem, comprising 17 (Madhyandina) or 18 (Kanva) verses, depending on the recension. Īśāvāsyopaniṣad is the only Upanishad that is attached to a Samhita, unlike other Upanishads that are attached to Brahmanas or Aranyakas. Modern scholars approximately place composition of this Upanishad after Brihadaranyaka and Chandogya, but before Taittiriya, Aitareya, Kaushitaki, Kena, Katha, Manduka, Prasna, Svetasvatara and Maitri Upanishads. Proposed timelines for Vedic texts by scholars vary widely and are debatable. Few scholars place it before Buddha (~500 BCE), while other soon after Bhuddha (~300 BCE). But there is a definite consensus that it was written in its current form before the earliest Buddhist Pali and Jaina canons (~100 BCE).

The Īśāvāsyopaniṣad manuscript differs between Kanva and Madhyandina recensions. The order of verses 1-8 is the same in both. However, Kanva verses 9-14 correspond to Madhyandina verses 12, 13, 14, 9, 10, 11. Madhyandina verse 17 is a variation of Kanva 15, Kanva verse 16 is missing in Madhyandina, and Kanva verses 17-18 correspond to Madhyandina 15-16.

Īśāvāsyopaniṣad Bhasya of Madhvāchārya

Īśāvāsyopaniṣat Bhāshya is a commentary written by Madhvāchārya on Īśāvāsa Upanishad, taken from Kanva shāka.

Srimad Ānandathērtha was a 12th century saint who re-established the Vēdānta doctrine of 'tatvavāda', the doctrine based on realism and theism. His 'tatvavāda' philosophy is mostly famous as 'Dvaita', the Dualistic Vēdānta. He is usually referred to as Madhvāchārya. However, his signature in many of his writings refers to him as "Srimad Ānandathērtha Bhagavad Pādāchārya".

Madhvacharya is always cognizant of the hermeneutic horizon of these ancient texts and the possible bias the person may bring to the act of interpretation based on their own current situated-ness, beliefs, cultural context, and historical situated-ness. Hence, he quotes extensively from the traditional texts that are near to the original text's hermeneutic horizon to establish his point of view. Such texts include Vedas, Pancharatra, and Puranas, which are considered as authentic by the classical Indian philosophical tradition. He gives more importance to the unbroken knowledge lineage than to interpret the words in isolation, with possible distorted later context.

It is always a pleasure to listen to Madhvāchārya. His superior rational intellect, crisp to the point commentaries, his vast encyclopaedic breadth on Vēdic texts, and his unwavering devotion to Sage Vyāsa have always fascinated me. I hope you will enjoy studying this rendering of his work, as much as I enjoyed compiling it.

- Madhukrishna Sudhindra