Īśāvāsyopaniṣat 07
यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः। तत्र को मोहः कः शोकः एकत्वमनु पश्यतः ॥७॥
[यस्मिन् (yasmin) - In whom; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; आत्मैव (ātmaiva) - in that essence alone; अभूद् (abhūd) - existed; विजानतः (vijānataḥ) - knows; तत्र (tatra) - there; को (ko) - what; मोहः (mohaḥ) - delusion; कः (kaḥ) - what; शोकः (śokaḥ) - grief; एकत्वम् (ekatvam) - that one principle/ one lord; अनु (anu) - after; पश्यतः (paśyataḥ) - seeing.]
He who understands the supreme lord, in whom all beings existed, in whom alone they take shelter, for such a person who perceives that one lord (principle) in all beings, where is delusion, where is grief?
Īśā.Bhāshya 07
He is the supreme lord, in whom all beings existed. The verse conveys the omnipresent attribute of the lord. A reference is given to Pippalāda vedic testimonial, where the concept is reiterated, using similar words.
यस्मिन् परमात्मनि सर्वभूतानि स परमात्मैव तत्र सर्वभूतेषु अभूत्। एवं सर्वभूतेषु एकत्वेन परमात्मानं विजानतः को मोहः।
In which supreme being exists all beings, he is the supreme lord. There, all beings existed even before. Thus, for one who knows that the supreme lord resides uniformly in all beings, where is delusion?
यस्मिन् सर्वाणि भूतानि स आत्मा सर्वभूतगः। एवं सर्वत्र यो विष्णुं पश्येत् तस्य विजानतः। को मोहः कोऽथवा शोकः स विष्णुं पर्यगाद्यतः॥
"In whom all beings exist, He is the 'atman' of all beings. Thus, whoever sees Vishnu everywhere, really knows Him. What delusion or grief can there be for him? He attains Vishnu."
इति पिप्पलादशाखायाम्।
- stated thus in the Pippalāda vedic testimonial.
पूर्वोक्तानुवादेन शोकमोहाभावोऽपि विजानतश्चात्रोच्यते। अभ्यासश्च सर्वगतत्वस्य तात्पर्यद्योतनार्थः ॥७॥
As per the earlier explained translation, absence of grief and delusion indicates the correct understanding. By practicing (i.e. by seeing the presence of the lord in all beings), the omnipresent attribute of the lord comes to light.
