Salient points of Isa Bhāshya

In the opening verse, Ānandatīrtha Bhagavatpāda Āchārya solutes the lord, noting both the permanent and the impermanent nature of the universe. Then he lists the auspicious qualities of the lord like - the embodiment of knowledge, the one with complete bliss, the enjoyer of all sacrifices.

It is a tradition in Santana Parampara to summarize the content to be presented up front. True to the tradition, he highlights the metaphysical and epistemological concerns of this Upanishad, which is its core theme. Metaphysically, he is highlighting both the permanent and impermanent nature of ultimate reality. Epistemologically, he is referring to the ultimate reality as the embodiment of knowledge.

Then he gives the traditional context to these Vedic hymns quoting from Brahmānda Purāna. Savayambhu Manu worshipped the divine lord Vishnu, son of his daughter Ākuti, who also bears the name Yajna by these Upanishad mantras.

Several of the words in the Upanishad are from Vedic Sanskrit and have found new meaning with passage of time. Interpreting these words from the classical Sanskrit context can lead to misunderstanding. Hence, Āchārya gives the hermeneutically proximate traditional context to these Vedic hymns quoting from Brahmānda Purāna. Savayambhu Manu worshipped the divine lord Vishnu, son of his daughter Ākuti, who also bears the name Yajna by these Upanishad mantras. The passage from Brahmāṇḍa Purāṇa not only deals with these words but is also specifically meant to explain these terms with a reference to Īśāvāsyopaniṣat, the Upanishad, in question. He also quotes from other hermeneutically proximate texts like Nārada Purāṇa, Bhagavata Purana, Vāmana Purāna, Tattva Saṁhitāyām, Saukarāyaṇa shrti, Pippalāda shaka shrti, Varaha Purāna, Kaurma Purāna, Rāma Saṁhita, Brahma-tarka and Skanda Purāṇa.

Based on the above presented testimonials following are the words with their ancient meaning:

• 'Asurya' - having the nature to delight in that which is contrary to good; Also, it is the opposite of 'sura', i.e. gods;
• 'arṣat' - knowledge;
• 'tadejati' - that alone moves, implies others on their own are incapable of movement;
• 'ātma' - the supreme essence;
• 'vijugupsate' - without fear;
• 'śukra' - spotless;
• 'avraṇa' - without wound;
• 'asnāvira' - without veins;
• 'kavi' - the knowledgeable;
• 'manīṣī' - the wise one;
• 'paribhūḥ' - the omnipresent;
• 'svayambhūḥ' - self-existent and not dependent on others;
• 'satya' - the truth, as he is 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' - 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, so he is called;
• 'vidya' and 'avidya' are used here to mean positive-knowledge and negative-knowledge;
• 'sambhava' - becoming or coming into existence, and 'asambhūta' - un-becoming;
• '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 weares the truth in His heart;
• 'Anila' - that immortal life force in whom Brahman alone rests;

When you study the Upanishad with this context, it opens up its accurate philosophical knowledge with real depth to the audience.