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॥

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॥

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॥

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.

"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."

- stated thus in the Brahmāṇḍa Purāṇa.

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'.

"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."

- stated thus in the Rāma Saṁhitā.

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.

- stated thus in the Brahma-tarka.