Īśāvāsyopaniṣat 08

स पर्यगात् शुक्रमकायमव्रणम् अस्नाविरं शुद्धमपापविद्धम्। कविर्मनीषी परिभूः स्वयम्भूः याथातथ्यतोऽर्थान् व्यदधात् शाश्वतीभ्यः समाभ्यः ॥८॥

He is the all pervading, without misery, undecaying, without gross body, pure, untouched by sin, omniscient, wise, omnipresent, self-existent. He established distinctly the eternally existing reality, truthfully, impartially.

Īśā.Bhāshya 08

A reference is provided from Varaha Purāna which explains the current verse providing hermeneutic context to the words used. 'śukra' - spotless, as it is without the wound of sorrow; 'avraṇa' - without wound, as it is always complete; 'śuddha' - pure, as it has purifying property; 'akāya' -incorporeal, as it is devoid of distinguishing mark; 'asnāvira' - without veins, as it is without the gross body; 'kavi' - the knowledgeable, as it is omniscient, though becoming; 'manīṣī' - the wise one, as it is the lord of all minds, beginning with Brahma, it is lord of Prakrti as well; 'paribhūḥ' - the omnipresent, as he is the best everywhere; 'svayambhūḥ' - self-existent, as he is the constant refuge of all and not dependent on others; 'satya' - truth, as he is indeed perceived as the flow of this everlasting real universe; 'bhagavān' - the lord, and 'puruṣottamaḥ' - supreme among beings, as he is the creator and regulator of the beginningless and the endless time, that is in a single continuous flow; 'prabhuḥ' - the Lord, as he created this beginningless and endless universe in reality, by his own will.

शुक्रं तत् शोकराहित्यादव्रणं नित्यपूर्णतः। पावनत्वात् सदा शुद्धमकायं लिङ्गवर्जनात्॥

It is called 'śukra' (spotless) as it is without the wound of sorrow, is 'avraṇa' (without wound) as it is always complete, is 'śuddha' (pure) as it has purifying property, is 'akāya' (incorporeal) as it is devoid of distinguishing mark.

स्थूलदेहस्य राहित्यादस्नाविरमुदाहृतम्। एवम् भूतोऽपि सार्वज्ञ्यात् कविरित्येव शब्द्यते॥

It is 'asnāvira' (without veins) as it is without the gross body, is 'kavi' (the knowledgeable) as it is omniscient, though becoming.

ब्रह्मादिसर्वमनसां प्रकृतेर्मनसोऽपि च। ईशितृत्वान्मनीषी सः परिभूः सर्वतो वरः॥

It is called the 'manīṣī', i.e. the wise one, as it is the lord of all minds, beginning with Brahma. It is lord of Prakrti as well. He is called the 'paribhūḥ', i.e. the omnipresent, as he is the best everywhere.

सदानन्याश्रयत्वाच्च स्वयम्भूः परिकीर्तितः। स सत्यं जगदेतादृक् नित्यमेव प्रवाहतः॥

He, being the constant refuge of all, is called 'svayambhūḥ', i.e. self-existent and not dependent on others. He is called 'satya', i.e. truth, as he is indeed perceived as the flow of this everlasting real universe.

अनाद्यनन्तकालेषु प्रवाहैकप्रकारतः। नियमेनैव ससृजे भगवान् पुरुषोत्तमः॥

He is known as 'bhagavān', the lord, and 'puruṣottamaḥ', i.e. supreme among beings, as he is the creator and regulator of the beginningless and the endless time, that is in a single continuous flow.

सज्ज्ञानानन्द शीर्षोऽसौ सज्ज्ञानानन्दपादवान् । एवम् भूतो महाविष्णुः यथार्थं जगदीदृशम्। अनाद्यनन्त कालीनं ससर्जात्मेच्छया प्रभुः॥

Thus, the great Maha-Vishnu, having knowledge and bliss as his head, having knowledge and bliss as his feet (i.e. having knowledge and bliss as his body), created this beginningless and endless universe in reality, by his own will. Thus, he is called 'prabhuḥ', the Lord.

इति वाराहे ॥८॥

- stated thus in the Varaha Purana.