Īśāvāsyopaniṣat 08

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

sa paryagāt śukramakāyamavraṇam asnāviraṁ śuddhamapāpaviddham। kavirmanīṣī paribhūḥ svayambhūḥ yāthātathyato'rthān vyadadhāt śāśvatībhyaḥ samābhyaḥ ॥8॥

[स (sa) - He; पर्यगात् (paryagāt) - pervades; शुक्रमकायमव्रणम् (śukramakāyamavraṇam) - spotless / without misery, undecaying; अस्नाविरं (asnāviraṁ) - without veins; शुद्धमपापविद्धम् (śuddhamapāpaviddham) - pure, untouched by sin; कविः (kaviḥ) - omniscient; मनीषी (manīṣī) - wise; परिभूः (paribhūḥ) - omnipresent; स्वयम्भूः (svayambhūḥ) - self-existent; याथातथ्यतः (yāthātathyataḥ) - Truthfully, accurately/ according to reality; अर्थान् (arthān) - purposes/meaning; व्यदधात् (vyadadhāt) - manifests / He has explained; शाश्वतीभ्यः (śāśvatībhyaḥ) - to the eternal; समाभ्यः (samābhyaḥ) - to the impartial;]

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

Īśā.Bhāshya 08

A reference is provided to the portion of Varaha Purāna which explains every word in the current verse.

शुक्रं तत् शोकराहित्यादव्रणं नित्यपूर्णतः। पावनत्वात् सदा शुद्धमकायं लिङ्गवर्जनात्॥

śukraṁ tat śokarāhityādavraṇaṁ nityapūrṇataḥ। pāvanatvāt sadā śuddhamakāyaṁ liṅgavarjanāt॥

[शुक्रं (śukraṁ) - is 'śukra' i.e. spotless; तत् (tat) - that; शोकराहित्यादव्रणं (śokarāhityādavraṇaṁ) - is without sorrow, is 'avraṇaṁ', i.e. without wound; नित्यपूर्णतः (nityapūrṇataḥ) - always complete; पावनत्वात् (pāvanatvāt) - due to its purifying property; सदा (sadā) - always; शुद्धमकायं (śuddhamakāyaṁ) - is 'śuddha', i.e. pure, is 'akāya', i.e. incorporeal; लिङ्गवर्जनात् (liṅgavarjanāt) - devoid of marks.]

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॥

sthūladehasya rāhityādasnāviramudāhr̥tam। evambhūto'pi sārvajñyāt kavirityeva śabdyate॥

[स्थूलदेहस्य (sthūladehasya) - of the gross body; राहित्यात् (rāhityāt) - from the absence of; अस्नाविरं (asnāviraṁ) - is 'asnāvira', i.e. without veins; उदाहृतम् (udāhṛtam) - mentioned; एव (eva) - indeed; भूतः (ambhūtaḥ) - even though existing; अपि (api) - also; सार्वज्ञ्यात् (sārvajñyāt) - due to omniscience; कविः (kaviḥ) - is called 'kavi', i.e. the knowledgable; इति (iti) - thus; एव (eva) - indeed; शब्द्यते (śabdyate) - is called.]

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॥

brahmādisarvamanasāṁ prakr̥termanaso'pi ca। īśitr̥tvānmanīṣī saḥ paribhūḥ sarvato varaḥ॥

[ब्रह्मादिसर्वमनसां (brahmādisarvamanasāṁ) - of all minds, beginning with Brahma; प्रकृतेर्मनसोऽपि (prakṛtermanso'pi) - of the nature of the mind also; च (ca) - and; ईशितृत्वात् (īśitṛtvāt) - due to lordship; मनीषी (manīṣī) - is called the 'manīṣī', i.e. the wise one; सः (saḥ) - He; परिभूः (paribhūḥ) - is called 'paribhūḥ', i.e. the omnisient; सर्वतो (sarvato) - everywhere; वरः (varaḥ) - the best.]

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॥

sadānanyāśrayatvācca svayambhūḥ parikīrtitaḥ। sa satyaṁ jagadetādr̥k nityameva pravāhataḥ॥

[सदानन्याश्रयत्वाच्च (sadānanyāśrayatvācca) - due to being the constant refuge of all; स्वयम्भूः (svayambhūḥ) - is called 'svayambhūḥ', i.e. self-existent and not dependent on others; परिकीर्तितः (parikīrtitaḥ) - celebrated; सः (saḥ) - He; सत्यं (satyaṁ) - is called 'satya', i.e. the truth; जगत् (jagat) - this universe; एतादृक् (etādṛk) - like this; नित्यमेव (nityameva) - is indeed everlasting; प्रवाहतः (pravāhataḥ) - flow.]

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॥

anādyanantakāleṣu pravāhaikaprakārataḥ। niyamenaiva sasr̥je bhagavān puruṣottamaḥ॥

[अनाद्यनन्तकालेषु (anādyanantakāleṣu) - in the beginningless and endless times; प्रवाहैकप्रकारतः (pravāhaikaprakārataḥ) - in a single continuous flow; नियमेनैव (niyamenaiva) - by regulation alone; ससृजे (sasṛje) - created; भगवान् (bhagavān) - the divine; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person.]

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॥

sajjñānānanda śīrṣo'sau sajjñānānandapādavān । evam bhūto mahāviṣṇuḥ yathārthaṁ jagadīdr̥śam। anādyananta kālīnaṁ sasarjātmecchayā prabhuḥ॥

[सज्ज्ञानानन्दशीर्षोऽसौ (sajjñānānandaśīrṣo'sau) - having knowledge and bliss as his head; सज्ज्ञानान्दपादवान् (sajjñānānandapādvān) - having knowledge and bliss as his feet; एवम् (evam) - Thus; भूतो (bhūto) - Manifested; महाविष्णुः (mahāviṣṇuḥ) - the great Vishnu; यथार्थं (yathārtham) - in reality; जगत् (jagat) - the universe; ईदृशम् (īdṛśam) - like this; अनाद्यनन्त (anādyananta) - beginningless and endless; कालीनं (kālīnaṁ) - within time; ससर्ज (sasarja) - created; आत्मेच्छया (ātmechchayā) - by his own will; प्रभुः (prabhuḥ) - is called 'prabhuḥ', the Lord.]

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॥

iti vārāhe ॥8॥

[इति वाराहे(iti vārāhe) - stated thus in the Varaha Purana.]

- stated thus in the Varaha Purana.