- Introduction by Acharya Madhva
॥hariḥ oṁ॥
Lord Hari is only Ōm!
pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate। pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate॥
That is full; this is full; from the full, the full emerges; taking the full from the full, the full indeed remains!
॥ oṁ śāntiḥ śāntiḥ śāntiḥ ॥
Om, peace, peace, peace.
Bhā.:
Savayambhu Manu worshipped the divine lord Vishnu, named Yajna, i.e. sacrifice, by Īshavasya Upanishad mantras, as stated in Brahmānda and Bhāgavata Purāna.
- Īśāvāsyopaniṣat 01
īśāvāsyamidaṁ sarvaṁ yatkiñca jagatyāṁ jagat। tena tyaktena bhuñjīthāḥ mā gr̥dhaḥ kasyasvid dhanam॥1॥
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.
Bhā.:
This universe is incapable of engaging in action on its own, hence, it belongs to the Lord. Therefore, one should enjoy only what is given.
- Īśāvāsyopaniṣat 02
kurvanneveha karmāṇi jijīviṣet śataṁ samāḥ। evaṁ tvayi nānyatheto'sti na karma lipyate nare ॥2॥
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.
Bhā.:
There is no governing principle that states sin will not come to one who disengages from action. Even non performance of activities, at times, are defective. Hence, it is always better to perform rightful actions.
- Īśāvāsyopaniṣat 03
asuryā nāma te lokā andhena tamasā'vr̥tāḥ। tān te pretyābhigacchanti ye ke cātmahano janāḥ ॥3॥
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.
Bhā.:
'Asurya' - having the nature to delight in that which is contrary to good. Indeed, they worship the non existent, promote nihilism, and are killers of the 'ātman', the essence. By stating 'ye ke' , i.e. 'those who', the governing principle that offenders of 'ātman' attain dark region is conveyed. The 'ātman' mentioned is nothing but Lord Hari is substantiated by quoting testimonials from Bhagavata and Vāmana Purānas.
- Īśāvāsyopaniṣat 04
anejadekaṁ manaso javīyo nainaddevā āpnuvan pūrvamarṣat। taddhāvato'nyānatyeti tiṣṭhattasminnapo mātariśvā dadhāti ॥4॥
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 limited knowledge. In Him, the Wind-God, i.e. mātarisvā, offers the waters.
Bhā.:
In the Brahmananda Purana, there is a reference that elaborates on this verse, glorifying Lord Hari as 'tadekam', i.e. That One . The root 'r̥ṣa' in the word 'arṣat' indicates knowledge.
- Īśāvāsyopaniṣat 05
tadejati tannejati taddūre tadvantike। tadantarasya sarvasya tadu sarvasya bāhyataḥ ॥5॥
That moves yet moves not, that is faraway yet nearby, that is inside of everything yet also outside.
Bhā.:
The principle 'that' refers to lord Hari is clarified by the 'tattvasaṁhitāyām' testimonial. The word 'tadejati' is used to mean that alone moves, which also implies others on their own are incapable of movement.
- Īśāvāsyopaniṣat 06
yastu sarvāṇi bhūtāni ātmanyevānu paśyati। sarvabhūteṣu cātmānaṁ tato na vijugupsate ॥6॥
Whoever, indeed, perceives all beings in the ātman, and the ātman in every being, such a person does not desire to protect himself.
Bhā.:
The word 'ātman' here refers to 'paramātmān' , i.e. the Lord. The word 'vijugupsate' indicates without fear. Vedic testimonial from 'saukarāyaṇa' is quoted to substantiate the traditional understanding.
- Īśāvāsyopaniṣat 07
yasmin sarvāṇi bhūtāni ātmaivābhūd vijānataḥ। tatra ko mohaḥ kaḥ śokaḥ ekatvamanu paśyataḥ ॥7॥
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?
Bhā.:
The verse conveys the omnipresent attribute of the lord. A reference is given to Pippalāda vedic testimonial, where the concept is reiterated, providing the hermeneutical context.
- 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.
Bhā.:
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.
- Īśāvāsyopaniṣat 09, 10, and 11
andhantamaḥ praviśanti ye'vidyāmupāsate। tato bhūya iva te tamo ya u vidyāyāṁ ratāḥ ॥9॥
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.
anyadevā'hurvidyayā anyadāhuravidyayā। iti śuśruma dhīrāṇāṁ ye nastadvicacakṣire ॥10॥
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.
vidyāṁ cāvidyāṁ ca yastadvedobhayaṁ saha। avidyayā mr̥tyuṁ tīrtvā vidyayā'mr̥tamaśnute ॥11॥
He who knows both 'vidyaya', i.e. that which comes to light, and 'avidyaya', that which does not comes 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.
Bhā.:
The wise with the right insight not only advocate the right understanding but also censure the wrong understanding.
- Īśāvāsyopaniṣat 12, 13 and 14
andhantamaḥ praviśanti ye'sambhūtimupāsate। tato bhūya iva te tamo ya u sambhūtyāṁ ratāḥ ॥12॥
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.
anyadevāhuḥ sambhavādanyadāhurasambhavāt। iti śuśruma dhīrāṇāṁ ye nastad vicacakṣire ॥13॥
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.
sambhūtiṁ ca vināśaṁ yastadvedobhayaṁ saha। vināśena mr̥tyuṁ tīrtvā sambhūtyā'mr̥tamaśnute ॥14॥
One who knows simultaneously the process of both the becoming and destruction, transcends death through the knowledge of destruction, and attains immortality through the becoming.
Bhā.:
A testimonial from Kurma Purana is quoted to drive the point. One who knows Lord Vishnu as the underlying principle behind both becoming and unbecoming, knows Lord Vishnu as the supreme principle embodied with all auspicious qualities, and is released from bondage.
- Īśāvāsyopaniṣat 15, 16, and 17
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.
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 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.
yo'sāvasau puruṣaḥ so'hamasmi ॥ vāyuranilamamr̥tamathedaṁ bhasmāntaṁ śarīram ॥ oṁ krato smara kr̥taṁ smara। oṁ krato smara kr̥taṁ smara ॥17॥
You are that Supreme Person '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!
Bhā.:
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.
- Īśāvāsyopaniṣat 18
agne naya supathā rāye asmān viśvāni deva vayunāni vidvān। yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṁ te nama uktiṁ vidhema ॥18॥
O 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.
Bhā.:
'vayunam' - knowledge or understanding; 'juhurāṇam' - harmful forces diminishes us; 'yuyodhi' - disconnect, disjoin or liberate; 'vidhema' - the abundant offering made with devotion and knowledge;
