Isavasya Upanishad

The invocation Verse says It is the whole, out of this, that which has emerged is whole, even though the whole has emerged out, what remains is the whole this verse may appear to be inherently contradictory in nature. But, if you look at the verse very carefully, it reflects the entire Upanishads message in a nutshell!

Different schools of thought forcefully put forth arguments to prove that this world of creation, is an illusion, it is out of void that every thing emerges and into the same void every thing abides, the universal creation is like a dwelling place for the Eternal or it like the body. Jeevathma or the individual soul is the house in which the Eternal dwells. All this creation is drawn within it and ejected at Eternal Will.

We have to tread carefully analyzing these arguments; they use entomology, grammar, logic etc to prove their point. Great sages, personalities of divine order too have put forth their arguments to prove their definition is the closest to what it really means. In such a situation, how should one approach the subject? The main objective is to get the real purport and at the same time not to belittle any other point of view. Our objective is not to prove any one wrong or right, but to understand the concept.

The invocation verse itself gives us a clue. That is, a contradiction is being highlighted here. Though the whole has emerged out of it, it remains whole. Here we have to reconcile the opposite characters of being whole and creating the whole out of it and still being the whole. This seemingly contradictory but essentially composite feature is the key to this Upanishad. There are a number of Upanishads that bring out this opposing attributes to Brahman and we can find similar verses in Srimat Baghavat Gita and Baghavata too, finally reconciling them.

Let us take up the first verse of this Upanishad.

Verse 1

om isa vasyamidam sarvam yatkincha jagatyam jagat tena tyaktena bhunjitha ma grdhah kasyasviddhanam

Everything here is the dwelling place of the Eternal (without any exception), and is enveloped by Eternal. Keeping this in mind, do not covet for others wealth.

The basic purpose of yoga and meditation is to realize the true nature of our being.

Unless we understand who we are, what is the purpose of this life, why this variety of creation and their relevance to us then only we can appreciate the central purpose of Vedic teachings.

Before looking at the purport of this verse let us be clear about the Invocation verse. As mentioned earlier it presents a paradoxical situation of two different attributes. So this has to be resolved by the Upanishad in its following verses. Then this Upanishad is addressing a Sadak who is well versed in contemplation and steadfast on his goal of attaining the Supreme knowledge. The point here is that, the focus of the Upanishad, is a Sadak on his quest to know the Eternal and not an ordinary personality. We have to interpret all instructions and statements given in the Upanishad from the point of view of a Sadak only. At no point of time we should reduce the import to the level of an un- initiated person. If we do that we shall be missing the wood for the forest.

Now getting back to the verse, it says do not covet for others wealth! If it is an instruction to a non initiate, we can say that the Upanishad asks a human being to be contended and lead a peaceful life! Is this simple instruction being given with so much that follows this verse? No. From the stand- point of a sadak, it connotes a basic requirement to be firmly established before a sadak embarks on his quest for the truth. What could that be? The Upanishad explains in simple terms. It says, all that we perceive are Gods creation and He dwells in every thing, moreover he envelops his creation by exceeding it too. Yet another Upanishad called Maha Narayana Upanishad gives us a picture to visualize. It says that all this creation is only three fourth and Brahman stands above it by ten measures! Now if we mentally visualize what the Upanishad says as a sadak, then one would conclude nothing including himself belong to him. Naturally ones ego cannot assert and acquire anything for itself.

All the wealth that is perceived around, is Lords wealth alone! It is the first step in Atma smarpana, total surrender to God. A sadak should live a life of a renunciate mentally! His worldly desires have no place in his sadhana. Hence this instruction. The maha vakya or the great saying is indirectly pointed out here Tat tvam asi , you are no different from the eternal; do not succumb to your ego that separates you. Surrender your ego.

Let us take up the second verse of this Upanishad.

Verse 2

kurvanneveha karmani jijivisecchhataD samah evam tvayi nanyatheto'sti na karma lipyate nare

Only that karma or works, one should strive to perform, and live for hundred years!

We should now analyze what is this nature of work that Upanishad emphasizes? Is it the

activities of a normal householder? Or is it, as mentioned above, addressed to a sadak? It is talking about the sadak and not a non initiate. Then what is the difference between his activities and others? We fall back to the previous verse that tells every one, what should be the attitude of a sadak Every activity that a sadak performs mentally or physically should be dedicated to the Lord! Performing his activities like that, is in itself a yagna or samarpana. This Upanishad belongs to Yajur Veda that deals primarily with ritualistic symbolizations of self surrender. You may recall that a brahmachari starts his day with his daily routine of Sandhyavandhana followed by Samidh adhana. This ritual propitiates the Fire God invoking him and praying unto Him to fetch the required mental abilities for his quest of truth! While performing this ritual a young sadak to be, is instructed to recite Agnaye idan na mama Hey! Agni Bagavan! This is not mine but meant for the eternal. This is the first step that is taught in a progressive surrender of our entire being! When the ritual is finished it is customary to finish with an argya or water offering saying what is performed by my body, by my speech, by my mind, by my sense organs, by my intellect, and finally through my atman or the inner most consciousness, and through my swabhava, all activities I surrender unto Sri Narayana

Now let us look at what parables we can get from other similar philosophical works.

Bhagavat Gita Verse 24,Chapter 4

brahmarpanam brahma havir brahmagnau brahman ahutam brahmaiva tena gantavyam brahma-karma-samadhina

This verse states any activity of sacrifice or yagna is Brahman only! It says that in a yagna that is Brahman itself, the faggots are Brahman, The Agni is Brahman, and so is the performer. Contemplating upon Brahman like this one reaches Brahman! What this verse means to us. This verse tells us the right attitude that one must possess. He should perceive every thing as Brahman then only the surrender would be complete in all respects. Otherwise some thing will be held back as not being offered!

Bhagavat Gita Verse 26 Chapter 4

srotradinindriyany anye samyamagnisu juhvati shabdadin visayan anya indriyagnisu juhvati

This verse states about the method of offering the inner faculties to the God! Out ward expressions of giving food, clothing, wealth, flowers, water, ghee, and any other possessions into the fire alter in itsef may not achieve the required resolve to offer our thoughts, perceptions, our mind etc to God. But the Sadak or seeker should offer his inner faculties. This verse defines the will power turned towards the God as Agni and unto this will power the senses are to be offered

as offerings! Thus one finally gets control of all the senses. He also overcomes the limitation imposed by them. The same result can be obtained when these senses are offered to the organs of perception with a clear understanding that these are divine! In that situation the activities or works performed do not perpetuate but results in consciousness being expanded!

Bhagavat Gita Verse 27 chapter 4

sarvanindriya-karmani prana-karmani capare atma-samyama-yogagnau juhvati jnana-dipite

Some sadaks practice by offering the activities or works of indriyas or organs of perception, manas or the mind, the pranas or the vital airs, into Athman wherein an Athman is defined as a brilliant flame within. Later he proceeds to surrender this to the Eternal. This method stresses the mental conception.

Svetaasvataropanishad Verse 6 Chapter 2

The verse states when the fire is lit, air is supplied in a controlled manner and when Ananda or Soma the delight of perceiving God flows, the perfection in yoga is attained! Here the fire denotes the free will turned towards God, controlled air supply refers to the controlled prana through the pranayama, the result will be the Ananda that flows. All these go to show that a sadak should forsake his ego and do all his activities as an offering to God and thus doing, he should wish to live for hundred years. A number of invocation verses that prays for good health of a student and the teacher always whish for good and auspicious inputs for all organs of perception, and also pray for a healthy body to continue the yogic sadhana. It is also the practice to bless the initiates to live for hundred years with perfect strength of indriyas!

Verse 3.

asurya nama te loka andhena tamasavrtah tams te pretyabhigacchanti ye ke catma-hano janah

One who slays his Athman goes to worlds devoid of Sun! Like the blind approaching the darker world!

Here any one doing an activity, that is opposed to the divine or that leads one away from the divine, is described as one who slays his Athman. The blind being led into the dark world signifies world of ignorance devoid of knowledge! Let us see this in detail. With the free will, possessed by humans, especially those who intend to pursue Eternal Truth, will have to avoid anything that distracts them from their path of enquiry, anything that binds them to a lower conscious state, perpetuating birth and death! If they fail to observe this, it will amount to slaying of Athman, and confine them to the dark world (devoid of pure knowledge). The purpose of birth as a human being, especially of a sadak, is to seek God and not be lead away!

Consciousness, that is too gross, devoid of the knowledge of supreme, is described here as the Dark Sunless world, and Sama Veda compares absence of divinity on the earth, as a cow that is barren or without milk. Similar expressions can be found in plenty in our scriptures. Knowledge being compared to Sun, Water, Milk, Wealth, and Food, are common, and depends upon the context.

Verse 4.

anejad ekam manaso javiyo nainad deva apnuvan purvam arsat tad dhavato 'nyan atyeti tisthat tasminn apo matarisva dadhati

Here the verse states that Brahman has two distinct attributes (apparently). Manifested universe and the Unmanifested. The Upanishad says that Brahman is unmoving, yet faster than mind! Beyond the reaches of the lords of senses, steady but ahead of all that run. Being there supports all cosmic powers and their activities.

Srimadh Bhagavat Gita verse 25 Chapter 2

avyakto yam acintyo yam avikaryo yam ucyate tasmad evam viditvainam nanusocitum arhasi

Srimadh Bhagavat Gita verse 4 Chapter 7

bhumir apo nalo vayuh kham mano buddhir eva ca ahankara itiyam me bhinna prakritir astadha

Srimadh Bhagavat Gita verse 5 Chapter 7

apareyam itas tv anyam prakritim viddhi me param jiva-bhutam maha-baho yayedam dharyate jagat

Purusha Suktha Rik 1

sahasra SIrshA purusha: | sahasrAksha: sahasrapAt | sa bhUmim vishvato vRtvA | atyatishTad daSAngulam

Purusha Suktha Rik 3

etAvAn asya mahima | ato jyAyAGSca pUrusha: | pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi

All the above verses of Bhagavat Gita and the Sruti (Veda) are emphasizing that Brahman is both manifested and Unmanifested acting as its base. Another fact has been clearly spelt out here. That is the source of all indriyas can not be within the scope of indriyas. Of them. Source is not dependent on them. Kena Upanishad asked a number of questions to arrive at a near description of Brahman. Taittriya Upanishad states that indriyas of speech and the mind cannot reach the abode of Brahman.

Verse 5.

tad ejati tan naijati tad dure tad v antike tad antar asya sarvasya tad u sarvasyasya bahyatah

That moves, moves not, that is far, that is near, that is within everything, yet that is without.

This verse can be understood easily as the Upanishad has already given enough clues to the line of thought we need to pursue. That is, opposite characteristics coexists in Brahman. In fact they are reconciled and are fused together! There are two levels of existence of consciousness, one is the gross consciousness having forms and names that operate within time and space and there is yet another having no attributes that far exceeds the phenomenal creation, acting as the base and also infusing the creation with its own force and pure form. These two characteristics are interpenetrating mutually. Mere words are absolutely not enough to express this concept and in fact any expression would distort the potential of realization.

Verse 6.

yas tu sarvani bhutany atmany evanupasyati sarva-bhutesu catmanam tato na vijugupsate

To one who sees himself as the self of all beings, and all beings within himself, is devoid of aversion towards any one. He is the wise one.

Now the Upanishad starts defining the benefit of apprehending the Brahman or Eternal truth. It describes the state of mind of a yogi. By proper understanding of the concept of Brahman and making such an understanding a living reality through direct apprehension facilitated by yoga and meditation, one arrives at a point of established truth. That is the phenomenal creation is an extension of the eternal Brahman that is beyond the dualities, forms and names. It is far beyond the scope of physical organs of perception. When such an understanding is reached the Sadak gets a unified perception of whole creation and beyond. He sees himself as the self of all beings and all beings within himself. The resultant attitude will be love all without any exception. This is an empathy view of creation.

Verse 7.

yasmin sarvani bhutany atmaivabhud vijanatah tatra ko mohah kah soka

ekatvam anupasyatah

To one who has a unified perception and sees himself in everything and every thing within him, where is infatuation or suffering?

This verse reinforces the view point elaborated by the previous verse and goes a little further and states that to such a person there is no infatuation or suffering. These actions are emotional in nature and they loose their relevance once this understanding is abiding! Let us take an example and try to understand what the Upanishad explains. For instance if there is fire and a person happens to touch it, ordinarily he is bound to feel the heat and pain associated with the burning. But on the other hand if he has attained the perception detailed above, there will not be any difference between the fire and that which is burnt! Hence he would not react to such circumstances and fire does not burn him either. We have numerous examples of these incidents being highlighted by great puranas. From the Nrsimha purana we learn that Prahladha is subjected to a number of punishments comes out unscathed because he never distinguished between himself and his surroundings. He saw Sri Narayana in every thing. He later asserts with conviction that there is nothing around that does not possess Sri Hari inside. Prushasuktham states that all within and without are occupied by Sri Narayana. Similarly we see the resolve with which Nachiketas declined all the material gratifications offered by the Lord of Death! The story of Druva reminds us about the unflinching resolve that achieved the purpose of apprehending the Lord Sri Narayana!

Srimath Bhagavat Gita verse 30 Chapter 6.

yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyami sa ca me na pranasyati

Lord Krishna says that a person who sees himself, within every creation around and everything within himself, always stays established within Me and I am established within him. The quality of, being mutually non exclusive! This is the highest consciousness level to be attained by a yogi.

Verse 8.

sa paryagac chukram akayam avranam asnaviram suddham apapa-viddham kavir manisi paribhuh svayambhur yathatathyato 'rthan vyadadhac chasvatibhyah samabhyah

The Brahman is self existent all pervading, without body, muscles, it remains unaffected by ignorance, it is full of radiance, it is pure, it personifies the seer or an accomplished yogi, embodiment of all knowledge, it envelops all, directs its own nature to manifest and perform the manifestation as role, from time immemorial!

The verse elaborates the self existent nature of Brahman. The emphasis is on the nature of remaining attribute less yet performing the role of phenomenal creation!

Verse 9.

andham tamah pravisanti ye 'vidyam upasate tato bhuya iva te tamo ya u vidyayam ratah

Those who pursue Avidya are like the blind proceeding towards the darkness, whereas those who pursue Vidya are lead to greater darkness.

This verse is the most difficult one that has prompted diverse interpretations being given to it by various scholars. We need to be more careful in analyzing the actual purport of the verse. There are two words that are used here one is Vidya and the other is Avidya. One way of interpreting it is that Vidya is knowledge and Avidya is ignorance. But you may observe that the Upanishad says those who pursue Vidya approach greater darkness! To resolve this contradiction we need to go back to the previous verses. The Upanishad talked about two different perceptions; they are at the outset seemingly opposed to each other. A perception that looks at the phenomenal worlds as different entities, but found a common chord of Self connecting every creation. The other is seeing everything within Self! These two perceptions one emphasizing the variety and the other emphasizing the underlying unity, need to be reconciled and a profound understanding of both possibilities in a unified consciousness is to be arrived at.

Avidya is a perception of a sadak and not a non initiate. He has achieved progress and perceives the divinity within himself as well as all other components of creation. He perceives God within himself as well as outside! He has missed the unity that is beneath all that pervades all and envelops all. So this condition is called Avidya. Non apprehension of unity. But during sadana or contemplation he may arrive at an all together different perception too. That is all phenomenal

creation might disappear from his perception including himself and only the unified perception may be available to him. This will render his understanding being not profound. Since there is a possibility of apprehending the phenomenal creation too as part of the eternal! That is the reason why the Upanishad explains the folly of understanding one without the other. Both are when taken independently are incorrect perceptions. But when achieved together as a logical progress of consciousness into a profound one, is the best achievement of yoga. Both the phenomenal creation that is connected by Self and the Eternal unmanifested truth or consciousness being the base and enveloping the phenomenal creation and exceeding it should be apprehended and understood together.

Verse 10.

anyad evahur vidyaya anyad ahur avidyaya iti susruma dhiranam ye nas tad vicacaksire

The two perceptions called Vidya and Avidya are different and yield different results that are opposed in nature, they need to be reconciled. So say the seers or those who have accomplished the profound perception.

Following the above mentioned concepts of understanding namely Vidya and Avidya two different results will be obtained. This is the conclusion arrived at by the Seers.

Verse 11.

vidyam cavidyam ca yas tad vedobhayam saha avidyaya mrtyum tirtva vidyayamrtam asnute

Through, Vidya and Avidya two different results are obtained. By Avidya one wins over Mrtyu and by Vidya attain immortality.

In the perception called Avidya the phenomenal creation is understood, to be divine. This will result in appropriate knowledge of the multiplicity of forms and names, and the role of prakrti that is predominant. The forms keep changing; this change of form is called Death. By knowing that, to be the only the change of form, one surpasses death!

In the perception called Vidya the Eternal Brahman the attribute less Supreme consciousness is apprehended and the eternal nature is realized. This establishes that there is nothing to die, thereby immortality is attained!

Verse 12.

andham tamah pravisanti ye 'sambhutim upasate tato bhuya iva te tamo yau sambhutyam ratah

Those who follow the path of Sambhuti, that is multiplicity and change, will enter worlds of darkness as blind, and those who follow Asambhuti that is changeless, attribute less will enter into greater darkness.

Here once again the stress is laid on the fallacy of understanding the two different concepts separately without reconciling them and arriving at a profound view.

Verse 13.

anyad evahuh sambhavad anyad ahur asambhavat iti susruma dhiranam ye nas tad vicacaksire

The result is different for those who follow Sambhava or Sambhuti and those who follow the concept of Asambhava or Sasambhuti. Thus we have heard clearly from the Dhira or accomplished ones.

This verse also reinforces the message of the previous verse but adds that this is not merely a statement but an assertion of those who have experienced it.

Verse 14.

sambhutim ca vinasam ca yas tad vedobhayam saha vinasena mrtyum tirtva sambhutyamrtam asnute

Sambhuti and Vinasam are two different concepts, through Vinasam death is conquered and through Sambhuti immortality is obtained.

Here again the Upanishad explains the concepts with a new term Vinasam. Sambhuti as explained above refers to creation or arising out, spring up etc. Vinasam refers to perishing, change from the form held. By understanding that everything changes one understands the concept of death and by knowing it constantly springs up and arise again, one attains immortality or perfect understanding that nothing ever dies! Permanent death is not a reality. It is important that all these activities that take place upon the manifested creation are a concept of continuous change. The base of these changes is the unmanifested eternal attribute less Brahman.

Verse 15.

hiranmayena patrena satyasyapihitam mukham tat tvam pusann apavrnu satya-dharmaya drstaye

Golden hued disc covers thy face, thou art the sustainer (of the phenomenal creation), remove the hue, from my sight, let me have a look at the Eternal truth.

Here the sadak has reached the pinnacle, he apprehends the Brahman, but he is presented with a face of intense activity and change, the phenomenal creation with its multiplicity of forms and names. But he is well aware that there is yet another face the Eternal nature that supports all this and expresses his wish to apprehend that too.

Verse 16.

pusann ekarse yama surya prajapatya vyuha rasmin samuha tejo yat te rupam kalyanatamam tat te pasyami yo 'sav asau purusah so 'ham asmi

Thou art surrounded by dazzling collection of rays! And thou art the lone mover, the Yama, Surya, Prajapati. I witness your tranquil face, devoid of hectic activity. Thou art the Purusha the sustainer, so am I.

Here the sadak describes the scenario that he was presented with earlier, the intense activity, change, multiplicity that he witnessed is that dazzling rays, the indweller of lord of Death, Sun, and sustainer of all. The face that he now sees is tranquil, eternally quiet and devoid of any activity, the ever lasting bliss embodied! The sadak also asserts that he has understood that he is no different from what he has apprehended.

Srimath Bhagavat Gita verse 21 Chapter10.

adityanam aham vishnur jyotisam ravir amsuman maricir marutam asmi nakshatranam aham sasi

Srimath Bhagavat Gita verse 12 Chapter11.

divi surya-sahasrasya bhaved yugapad utthita yadi bhah sadrsi sa syad bhasas tasya mahatmanah

From the above two verses of Baghavat Gita it is clear that Brahman is self effulgent and the brilliance is million times more than the physical Sun!

Verse 17.

vayur anilam amrtam athedam bhasmantam sariram om krato smara krtam smara krato smara krtam smara

Let ( my) vital airs enter their abode Anilam, that is Eternal Brahman, immortal. Let (my) the physical body burn to ashes. Oh Lord! Thou art the cause of all activities, remember the deeds. Thou art the cause of all activities, remember the deeds.

Here the sadak is urging the Brahman fully aware of his identity with Brahman, asking his vital airs to merge with their abode in the subtle plane called Anilam and also ordaining his body to turn into ashes and merge with Prtivi, he asks the Eternal Brahman to recall the deeds of his life thus far, because he had dedicated all its activities to it. He has no separate ego! Here his intention is clear that he has no vasanas or impressions of his own. So he has no rebirth due to the perpetuating impressions.

Srimath Bhagavat Gita verse 5 Chapter8.

anta-kale ca mam eva smaran muktva kalevaram yah prayati sa mad-bhavam yati nasty atra samsayah

Who so ever thinks of Me alone at the time of his death, he at once attains my nature. Let there be no doubt in this.

Srimath Bhagavat Gita verse 6 Chapter8.

yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah

Which ever state of being one remembers at the time of ones death, Oh! Son of Kunti, that state of being he will attain.

Verse 18.

agne naya supatha raye asman visvani deva vayunani vidvan yuyodhy asmaj juhuranam eno bhuyistham te nama uktim vidhema

Hey ! Agni Bagavan, the divine will, representing the Eternal truth, your help has rendered this progress in consciousness, thou art the great deva among gods, thou art realized! Deeds are well remembered, hence the merger with the Eternal Brahman is demanded.