Īśāvāsyopaniṣat 08

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

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.

śukraṁ tat śokarāhityādavraṇaṁ nityapūrṇataḥ। pāvanatvāt sadā śuddhamakāyaṁ liṅgavarjanāt॥

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.

sthūladehasya rāhityādasnāviramudāhr̥tam। evambhūto'pi sārvajñyāt kavirityeva śabdyate॥

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

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

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.

sadānanyāśrayatvācca svayambhūḥ parikīrtitaḥ। sa satyaṁ jagadetādr̥k nityameva pravāhataḥ॥

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.

anādyanantakāleṣu pravāhaikaprakārataḥ। niyamenaiva sasr̥je bhagavān puruṣottamaḥ॥

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.

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

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.

iti vārāhe ॥8॥

- stated thus in the Varaha Purana.