Īśā Upanishad - takeaways
Everything that exists in this ever-changing universe belongs to the Lord. Enjoy that which is given by Him, and do not covet the wealth of others. ॥1॥
The Upanishad starts by establishing the ownership of this universe as that of the Lord, i.e. Īśā. When the universe belongs to the Lord, one must find satisfaction with whatever one gets and must not envy other's wealth.
Certainly, one should aspire to live here for a hundred years, performing prescribed deeds. By doing so, the defects of actions do not touch the person, and there is no other way. ॥2॥
Those worlds named 'Asura', i.e. demoniacal, are enveloped in the darkness of ignorance. Those offenders of 'ātman', i.e. offenders of their core essence, attain such darkness after death. ॥3॥
Just because the universe belongs to the lord, does not advocate inaction. One must engage in proactive action for the welfare of the world and must aspire to live as long as possible. If one does not engage in action towards the welfare of the universe that is authentic to their essence, then they become destroyers of their own essence, and thus enter the world of ignorance.
Though Unmoved, That-One moves swifter than the mind. Though it stands still, it outstrips all that run. Even gods have not attained Him because of their limited knowledge. In Him, the Wind-God, i.e. mātarisvā, offers the waters. ॥4॥
That moves yet moves not, that is faraway yet nearby, that is inside of everything yet also outside. ॥5॥
Whoever, indeed, perceives all beings in the ātman, and the ātman in every being, such a person does not desire to protect himself. ॥6॥
He who understands that ātman, in whom all beings exist and in whom alone they take shelter, who perceives that one lord (principle) in all beings, for such a person, where is delusion? Where is grief? ॥7॥
He is the all-pervading, without misery, un-decaying, without gross body, pure, untouched by sin, omniscient, wise, omnipresent, self-existent. He established distinctly the eternally existing reality, truthfully, impartially. ॥8॥
The individual who comprehends that all beings reside within the Supreme Being, takes refuge in Him alone, and perceives His presence in every entity is not subject to delusion.
Those who are devoted to 'avidya', i.e. that which does not come to light, enter blind darkness; and those who delight only in 'vidya', that which comes to light, seem to enter even greater darkness. ॥9॥
They say that the result of 'vidyaya', i.e. understanding that which comes to light, is indeed different, and the result of 'avidyaya', i.e. understanding that which does not come to light, is different; thus, we have heard from the wise who have clearly explained it to us. ॥10॥
He who knows both 'vidyaya', i.e. that which comes to light, and 'avidyaya', that which does not come to light, together - by 'avidyaya', understanding that which does not come to light, crosses over death; by 'vidyaya', understanding that which comes to light attains immortality. ॥11॥
Vidya, that which comes to light, refers to knowledge about what exists. It's the affirmation or assertive knowledge. Avidyā, that which does not come to light, refers to knowledge about what does not exist. It's the knowledge derived from negation or denial. It is important to note, epistemologically, Upanishad is opening a new dimension and meaning for 'Avidya' than the more generally accepted meaning, which is ignorance. One should not possess 'Avidya' but should understand 'Avidya'.
Those who are devoted only to the un-becoming enter into blinding darkness. To a greater darkness, it seems, goes those who delight only in the becoming. ॥12॥
The gods say that one thing results from the becoming, and another from the un-becoming. Thus, we have heard from the brave sages who explained this to us. ॥13॥
One who knows simultaneously the process of both the becoming and destruction, transcends death through the knowledge of destruction, and attains immortality through the knowledge of becoming. ॥14॥
The word 'sambhava', i.e. becoming or coming into existence, and 'asambhūta', i.e. un-becoming, to dissolve, to go out of existence, are profound metaphysical concepts. The process of becoming and un-becoming are identified as two distinct aspects of reality and understanding both the aspect is necessary.
A golden vessel covers the face of truth, i.e. reality; O Pūṣan, uncover it for the seer to see who follows the path of truth and dharma. ॥15॥
O Pūṣan, the object to be known, the governor of universe, the goal of seers, the one who is specially known by the father of beings, Brahma, - withdraw your rays, gather your brilliance, so that I may behold that most auspicious form of yours. ॥16॥
You are that Supreme Person 'asau', one who is established and supports the life force, 'aham', the inseparable, 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 conscious Supreme Brahman, remembering my deeds, be gracious! Oh, ever conscious Supreme Brahman, remembering my deeds, be gracious! ॥17॥
O Lord, in the form of Agni, lead us by the good path to prosperity; O divine one, you know all the ways of righteousness. Remove from us the crooked sin. To you, we offer our fullest reverent words of praise. ॥18॥
The Upanishad ends with an ardent cry of the devotee, asking the lord to remember his deeds and to bestow His grace.
॥ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate। pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥
