Īśāvāsyopaniṣat 15, 16, 17, 18 and 19

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत् त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥१५॥

hiraṇmayena pātreṇa satyasyāpihitaṁ mukham। tat tvaṁ pūṣannapāvr̥ṇu satyadharmāya dr̥ṣṭaye ॥15॥

[हिरण्मयेन (hiraṇmayena) - By the golden; पात्रेण (pātreṇa) - vessel; सत्यस्य (satyasya) - of truth; आपिहितं (āpihitaṁ) - covered; मुखम् (mukham) - face; तत् (tat) - that; त्वं (tvaṁ) - you; पूषन् (pūṣan) - O Pūṣan (Sun God); अपावृणु (apāvṛṇu) - uncover; सत्यधर्माय (satyadharmāya) - for the one who follows the path of real dharma; दृष्टये (dṛṣṭaye) - for seeing;]

The face of truth, i.e. reality, is covered by a golden vessel; O Pūṣan, uncover it for the seer who follows the path of truth and dharma to see.

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्। समूह तेजो यत्त्ते रूपं कल्याणतमं तत्त्ते पश्यामि ॥१६॥

pūṣannekarṣe yama sūrya prājāpatya vyūha raśmīn। samūha tejo yattte rūpaṁ kalyāṇatamaṁ tattte paśyāmi ॥16॥

[पूषन् (pūṣan) - O Pūṣan; एकर्षे (ekarṣe) - O sole seer; यम (yama) - O controller (restrainer); सूर्य (sūrya) - O Sun; प्राजापत्य (prājāpatya) - O offspring of Prajāpati; व्यूह (vyūha) - withdraw; रश्मीन् (raśmīn) - rays; समूह (samūha) - gather (or remove collectively); तेजः (tejaḥ) - brilliance; यत् (yat) - which; ते (te) - your; रूपं (rūpaṁ) - form; कल्याणतमं (kalyāṇatamaṁ) - most auspicious; तत् (tat) - that; ते (te) - your; पश्यामि (paśyāmi) - I behold;]

O Pūṣan, the object to be known, the governer of universe, the goal of the seers, the one who is specially known by the father of beings - withdraw your rays, gather your brilliance, so that I may behold that most auspicious form of yours.

योऽसावसौ पुरुषः सोऽहमस्मि ॥१७॥ वायुरनिलममृतमथेदं भस्मान्तं शरीरम् ॥१८॥ ॐ क्रतो स्मर कृतं स्मर। ॐ क्रतो स्मर कृतं स्मर ॥१९॥

yo'sāvasau puruṣaḥ so'hamasmi ॥17॥ vāyuranilamamr̥tamathedaṁ bhasmāntaṁ śarīram ॥18॥ oṁ krato smara kr̥taṁ smara। oṁ krato smara kr̥taṁ smara ॥19॥

[योऽसौ (yaḥ asau) - He who is that; असौ (asau) - that (distant one); पुरुषः (puruṣaḥ) - Supreme Person; सः (saḥ) - he; अहम् (aham) - I; अस्मि (asmi) - am; वायुः (vāyuḥ) - Air; अनिलम् (anilam) - prāṇa or vital breath; अमृतम् (amṛtam) - immortal; अथ (atha) - now; इदं (idaṁ) - this; भस्मान्तम् (bhasmāntam) - ends in ashes; शरीरम् (śarīram) - body; ॐ (om) - Oṃ, O the supreme Brahman; क्रतो (krato) - O will (or conscious agent); स्मर (smara) - remember; कृतं (kṛtaṁ) - what has been done; स्मर (smara) - remember;]

That Supreme Person is 'asau', one who is established and supports the life force, 'aham', the inseperable, and 'asmi', the one who is always stationed and dwells in all living beings. As you are ever stationed, this life force 'Anila' is immortal, while this body ends in ashes. Oh ever concious Supreme Brahman, remembering my deeds be gracious! Oh ever concious Supreme Brahman, remembering my deeds be gracious!

Īśā.Bhāshya 15, 16, 17, 18 and 19

Testimonials from Brahmāṇḍa Purāṇa, Rāma Saṁhita, and Brahma-tarka are quoted to provide the meaning of some of the complex words to be understood in the context, as their meanings have changed with passage of time.
'hiraṇmayena pātra' - solar orb that covers the ultimate truth; 'Pūṣan' - Lord who is complete in all aspects; 'ekaṛṣiḥ' - the primary object to be known; 'Yama' - governor of the universe and has the power to take away sins; 'Sūrya' - the ultimate goal of seers; 'prājāpatyaḥ' - is specially known by the 'prajāpate', i.e. the father of all beings, i.e. Lord Brahma; 'asau' - is established in the life force, i.e. prāṇa; 'ahaṁ' - the inseparable one; 'asmi' - is always stationed and dwells in all living beings; 'satyadharmā' - the one who wares the truth in His heart; 'Anila' - that immortal life force, in whom Brahman alone rests.
The remembrance of lord Viṣṇu by devotees is of the very nature of eternal awareness. His readiness to bestow grace is not considered to arise from anything else, anywhere.

पात्रं हिरण्मयं सूर्यमण्डलं समुदाहृतम्। विष्णोः सत्यस्य तेनैव सर्वदाऽपिहितं मुखम्॥ तत्तु पूर्णत्वतः पूषा विष्णुः दर्शयति स्वयम्। सत्यधर्माय भक्ताय प्रधान ज्ञानरूपतः। विष्णुरेकऋषिर्ज्ञेयो यमो नियमनाद् हरिः। सूर्यः सः सूरिगम्यत्वात् प्राजापत्यः प्रजापतेः। विशेषेणैव गम्यत्वात् अहं चासावहेयतः। अस्मि नित्यास्तितामानात् सर्वजीवेषु संस्थितः॥ स्वयं तु सर्वजीवेभ्यो व्यतिरिक्तः परो हरिः। स क्रतुर्ज्ञानरूपत्वादग्निरङ्गप्रणेतृतः॥

"pātraṁ hiraṇmayaṁ sūryamaṇḍalaṁ samudāhr̥tam। viṣṇoḥ satyasya tenaiva sarvadā'pihitaṁ mukham॥ tattu pūrṇatvataḥ pūṣā viṣṇuḥ darśayati svayam। satyadharmāya bhaktāya pradhāna jñānarūpataḥ। viṣṇurekar̥ṣirjñeyo yamo niyamanād hariḥ। sūryaḥ saḥ sūrigamyatvāt prājāpatyaḥ prajāpateḥ। viśeṣeṇaiva gamyatvāt ahaṁ cāsāvaheyataḥ। asmi nityāstitāmānāt sarvajīveṣu saṁsthitaḥ॥ svayaṁ tu sarvajīvebhyo vyatiriktaḥ paro hariḥ। sa kraturjñānarūpatvādagniraṅgapraṇetr̥taḥ॥"

[पात्रं (pātraṁ) - the vessel; हिरण्मयं (hiraṇmayaṁ) - golden; सूर्यमण्डलं (sūryamaṇḍalaṁ) - the solar orb; समुदाहृतम् (samudāhṛtam) - is declared; विष्णोः (viṣṇoḥ) - of Viṣṇu; सत्यस्य (satyasya) - of truth; तेन (tena) - by that; एव (eva) - indeed; सर्वदा (sarvadā) - always; अपिहितं (āpihitaṁ) - covered; मुखम् (mukham) - the face; तत् (tat) - that; तु (tu) - but; पूर्णत्वतः (pūrṇatvataḥ) - due to fullness; पूषा (pūṣā) - Pūṣan (Sun God); विष्णुः (viṣṇuḥ) - Viṣṇu; दर्शयति (darśayati) - reveals; स्वयम् (svayam) - himself; सत्यधर्माय (satyadharmāya) - to the follower of truth and dharma; भक्ताय (bhaktāya) - to the devotee; प्रधान (pradhāna) - as the primordial matter; ज्ञानरूपतः (jñānarūpataḥ) - in the form of knowledge; विष्णुः (viṣṇuḥ) - Viṣṇu; एकऋषिः (ekaṛṣiḥ) - the one seer; ज्ञेयः (jñeyaḥ) - is to be known; यमः (yamaḥ) - Yama; नियमनात् (niyamanāt) - due to control (restraint); हरिः (hariḥ) - Hari (another name for Viṣṇu); सूर्यः (sūryaḥ) - the Sun; सः (saḥ) - he; सूरिगम्यत्वात् (sūrigamyatvāt) - due to being the goal of seers; प्राजापत्यः (prājāpatyaḥ) - He is known as 'prājāpatyaḥ'; प्रजापतेः (prajāpateḥ) - of Prajāpati; विशेषेण (viśeṣeṇa) - especially; एव (eva) - indeed; गम्यत्वात् (gamyatvāt) - due to being reachable (understandable); अहं (ahaṁ) - I; च (ca) - and; असौ (asau) - that (He); अहेयतः (aheyataḥ) - inseparably (not to be rejected); अस्मि (asmi) - am; नित्यास्तितामानात् (nityāstitāmānāt) - due to the nature of eternal existence; सर्वजीवेषु (sarvajīveṣu) - in all beings; संस्थितः (saṁsthitaḥ) - dwelling. स्वयं (svayam) - Himself; तु (tu) - indeed; सर्वजीवेभ्यः (sarvajīvebhyaḥ) - from all beings; व्यतिरिक्तः (vyatiriktaḥ) - distinct; परः (paraḥ) - transcendental; हरिः (hariḥ) - Hari (Viṣṇu). सः (saḥ) - He; क्रतुः (kratuḥ) - the will/intellect; ज्ञानरूपत्वात् (jñānarūpatvāt) - due to being of the nature of knowledge; अग्निः (agniḥ) - the fire; अङ्गप्रणेतृतः (aṅgapraṇetṛtaḥ) - as the mover of the limbs (or activator of the body). ]

"The golden vessel is declared to be the solar orb. By that, the face of Viṣṇu, the truth, is always covered. Lord Viṣṇu, due to his completeness, is called 'Pūṣan'. He Himself reveals it (through grace) to the devotees who follow the path of truth and dharma. He is primarily the embodiment of knowledge. Viṣṇu is called 'ekaṛṣiḥ', as he is the primary object to be known. He is called 'Yama' because of his power of governance, and his ability to take away (sins), and He is called 'sūrya', because He is the goal of seers. He is known as 'prājāpatyaḥ', as he is specially known by the 'prajāpate', i.e. the father of all beings, i.e. Lord Brahma. He is called 'ahaṁ' and also 'asau' as he is inseparable. He is called 'asmi' as He is always stationed and dwells in all living beings. Yet, Lord Hari Himself is distinct and beyond all beings. He is the will and intellect (kratu), as He is of the nature of knowledge, and He is called the fire (agni) as He is the activator of the limbs."

इति ब्रह्माण्डे।

iti brahmāṇḍe।

[इति (iti) - thus; ब्रह्माण्डे (brahmāṇḍe) - in the Brahmāṇḍa Purāṇa.]

- stated thus in the Brahmāṇḍa Purāṇa.

सत्यं ब्रह्म हृदये धारयतीति सत्यधर्मा। एकोऽसौशब्दः प्राणे स्थित इति। यस्मिन् अयं स्थितः सोऽप्यमृतः। किमु परः। अः ब्रह्मैव निलयनं यस्य वायोः सोऽनिलम्।

satyaṁ brahma hr̥daye dhārayatīti satyadharmā। eko'sauśabdaḥ prāṇe sthita iti। yasmin ayaṁ sthitaḥ so'pyamr̥taḥ। kimu paraḥ। aḥ brahmaiva nilayanaṁ yasya vāyoḥ so'nilam।

[सत्यं (satyaṁ) - Truth; ब्रह्म (brahma) - the Absolute (Brahman); हृदये (hṛdaye) - in the heart; धारयति (dhārayati) - holds, bears; इति (iti) - thus; सत्यधर्मा (satyadharmā) - one established in truth; एकः (ekaḥ) - one; असौ (asau) - that; शब्दः (śabdaḥ) - sound / word; प्राणे (prāṇe) - in the life-breath; स्थितः (sthitaḥ) - abiding; इति (iti) - thus; यस्मिन् (yasmin) - in whom; अयं (ayaṁ) - this (prāṇa); स्थितः (sthitaḥ) - is situated; सः (saḥ) - he; अपि (api) - also; अमृतः (amṛtaḥ) - immortal; किमु (kimu) - what then to speak of; परः (paraḥ) - the higher (reality)?; अः (aḥ) - indeed; ब्रह्म (brahma) - Brahman; एव (eva) - alone; निलयनं (nilayanaṁ) - the resting place; यस्य (yasya) - of whom; वायोः (vāyoḥ) - of Vāyu (air); सः (saḥ) - that; अनिलम् (anilam) - is Anila (wind, prāṇa);]

The Brahman wares the truth in His heart, hence he is called 'satyadharmā'. The word 'asau' indicates He is established in the life force, i.e. prāṇa. In whom this Lord 'asau' resides, he, too, is immortal. What then to say of the great Lord? Indeed, that Vayu, in whom Brahman alone rests, is 'Anila'.

अतिरोहितविज्ञानाद् वायुरप्यमृतः स्मृतः। मुख्यामृतः स्वयं रामः परमात्मा सनातनः॥

atirohitavijñānād vāyurapyamr̥taḥ smr̥taḥ। mukhyāmr̥taḥ svayaṁ rāmaḥ paramātmā sanātanaḥ॥

[अति-रोहित-विज्ञानात् (ati-rohita-vijñānāt) - due to the knowledge of the Supreme Red One (symbolic of the highest reality); वायुः (vāyuḥ) - the vital air; अपि (api) - also; अमृतः (amṛtaḥ) - immortal; स्मृतः (smṛtaḥ) - is regarded as; मुख्य-अमृतः (mukhya-amṛtaḥ) - the supreme immortal; स्वयं (svayam) - Himself; रामः (rāmaḥ) - Rāma; परमात्मा (paramātmā) - the Supreme Self; सनातनः (sanātanaḥ) - eternal;]

"Due to the knowledge of the Supreme Red One, even Vāyu is considered immortal. But the truly supreme immortal is Rāma Himself—the eternal Supreme Self."

इति रामसंहितायाम्।

iti rāmasaṁhitāyām।

[इति (iti) - thus; रामसंहितायाम् (rāmasaṁhitāyām) - in the Rāma Saṁhitā.]

- stated thus in the Rāma Saṁhitā.

भक्तानां स्मरणं विष्णोः नित्यज्ञप्तिस्वरूपतः। अनुग्रहोन्मुखत्वं तु नैवान्यत् क्वचिदिष्यते॥

bhaktānāṁ smaraṇaṁ viṣṇoḥ nityajñaptisvarūpataḥ। anugrahonmukhatvaṁ tu naivānyat kvacidiṣyate॥

[भक्तानां (bhaktānāṁ) - of the devotees; स्मरणं (smaraṇaṁ) - remembrance; विष्णोः (viṣṇoḥ) - of Viṣṇu; नित्य-ज्ञप्ति-स्वरूपतः (nitya-jñapti-svarūpataḥ) - due to being of the nature of eternal awareness; अनुग्रह-उन्मुखत्वं (anugraha-unmukhatvaṁ) - the inclination to bestow grace; तु (tu) - indeed; न (na) - not; एव (eva) - at all; अन्यत् (anyat) - otherwise; क्वचित् (kvacit) - anywhere; इष्यते (iṣyate) - is accepted;]

The remembrance of lord Viṣṇu by devotees is of the very nature of eternal awareness; His readiness to bestow grace is not considered to arise from anything else, anywhere.

इति ब्रह्मतर्के ॥१७-१९॥

iti brahmatarke ॥17-19॥

[इति (iti) - thus; ब्रह्मतर्के (brahmatarke) - in the Brahma-tarka (philosophical discourse on Brahman);]

- stated thus in the Brahma-tarka.