Isavasya Upanisad

[yajvan]

Hari Om
~~~~~
Namaste,
Just wanted to share the first mantra of this most wonderful Upanishad.

The Rsi of is Svayambhuva Manu. The Lord Hari (Visnu), known as Yajña for being the Lord of all sacrifices, is the Devata. The meter is anustubh

Om Isavasyamidam sarvam yatkiñca jagatyam jagat
tena tyaktena bhuñjitha ma grdhah kasyasvid dhanam http://www.dvaita.org/sources/shruti/img1.gif 1 http://www.dvaita.org/sources/shruti/img1.gif

idam sarvam = all this (entire universe); Isavasyam = Isasya avasyam = Isasya avasayogyam = pervaded by Isa, the Lord Hari; yat kiñcha = also whatsoever, and whatever there may be; jagatyam = in the primordial nature; jagat = the world;

tena = by Him ; tyaktena = wealth granted, allotted, given; bhuñjitha = do experience, enjoy; ma grdhah = do not crave for, do not seek; kasyasvid = any one else's; dhanam = wealth. \

This entire universe is pervaded by the Lord Hari, for the reason that it is dependent upon primordial nature, which in its turn is also pervaded by Him. He alone is thus independent. For this reason, enjoy whatever is given to you by Him, and do not seek wealth from any other source (since Hari alone is independent, do not worship others such as kings in hopes of wealth).

I thought perhaps you would enjoy this... this is one of best translations I have read in some time...If you have further interest, http://www.dvaita.org/sources/shruti/translation.html

[Santosh Gairola]

Forgive me, but I am appalled by this interpretation, even somewhat agitated.

How come, Isavasyam = Isasya + avasyam?
Where is Lord Hari, or any other Lord for that matter, in this verse?

But never mind, I even read one interpretation, that reads:
"God only OWN the world" ......... OWN ?????? :eek:

Any ways, Here is my try to explore this verse in next post. I'd love if someone with proficiency in Sanskrit will help me out.

Have a good day,

[Santosh Gairola]

ॐ ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ 1 ॥
aum isaavaasyamidam sarvam yatkincha jagatyaam jagat

tena tyaktena bhunjithaa ma gridhah kasyasviddhanam

Isa (ईश) - God
avasyam (अवश्यम्) - Certainly
vasyam (वास्यम्) - Resides/Lives
idam (इदम्) - This
sarvam (सर्वम्) - All
yatkincha (यत्किञ्च) - yad + kinchitah (यद् + किञ्चितः) - "Though little"/"As little"/"However little"
jagatyaam (जगत्याम्) - "Of World" or Worldly
jagat (जगत) - World/Universe

tena (तेन) - Thus/Therefore
tyaktena (त्यक्तेन) - Abandon, Give up
bhunjithaa (भुञ्जीथा) - Enjoy (ed)/Entertain (ed)
maa (मा) - Do Not
gridhah (गृधः) - Greed, Crave
kasyasvid (कस्यस्विद) - kasya + svid (कस्य + स्विद्) - "Whose Ever" or Whoever's
dhanam (धनम्) - Wealth

Now let look at each major word one by one and draw the meaning:

Isaavaasyam (ईशावास्यम्): This word might have two translations; Isa + avasyam (ईश + अवश्यम्) or Isaa + vaasyam (ईशा + वास्यम्). First translation Isa + avasyam, means "God indeed" or "Certainly God" (I am using the word "God" just for general understanding, it is not intended to any specific traditional-religious means); whereas second translation Isaa + vaasyam, means "God resides/lives". Although both translation are pointing towards somewhat similar meaning, but my personal view goes with the first one for two major reasons, first if we take second meaning then for "God" it uses Isaa (ईशा), and Isaa is not a word, it is just Isa (ईश) (although this same logic goes against avashyam in first translation). The second major argument is the invocation verse of this Upanishad, purnamadah ....... ; in that verse it is clearly stated purna+midam (पूर्ण + मिदम्), means "this IS absolute/whole/complete". Thus this word might be just affirming the first invocation verse, by saying "God indeed" or "Certainly God". But everyone is free to choose any meaning.

idam (इदम्): This; no elaboration needed, just leaving it on "THIS" will do.

yatkincha (यत्किञ्च): This word is made by two words: yad + kinchitah (यद् + किञ्चितः). yad can be translated as Though {as in yad-api (यदपि) - Even though}; and kinchitah means small, few, little.

jagatyaam (जगत्याम्): "Of World" or Worldly (or Sensible ?)

jagat (जगत): World/Universe (or Sensible reality ?)

tyaktena (त्यक्तेन): Abandon, Give up. This word is derived from tyakta (त्यक्त), that means Abandoned.

bhunjithaa (भुञ्जीथा): Enjoy(ed)/Entertain(ed). This word is one of the key word. If it means Enjoy/Entertain, then the whole meaning is quite different; and if it means Enjoyed/Entertained, then meaning goes different.

gridhah (गृधः): Greed, Crave. Something like "be craved". More specific translation will be needed.

kasyasvid (कस्यस्विद): This word is again made by two words; kasya + svid (कस्य + स्विद्); where kasya means Whose, and svid is affirming, thus making the meaning as, "Whose Ever" or Whoever's. Certainly this "whoever's" includes "self's".


Based on the above translations, we can draw these meanings:



Meaning 1: ("Isaavaasyam" = God indeed, and "bhunjithaa" = Enjoy) - Explaining to live and enjoy without being attached.
This all is God indeed, however little/small worldly world;
Thus abandon (and) enjoy, do not be craved by whoever's wealth.


Meaning 2: ("Isaavaasyam" = God resides, and "bhunjithaa" = Enjoy) - Explaining to live and enjoy without being attached.

God resides in this all, however little/small worldly world;
Thus abandon (and) enjoy, do not be craved by whoever's wealth.




Meaning 3: ("Isaavaasyam" = God indeed, and "bhunjithaa" = Enjoyed) - Driving to Sannyaasa
This all is God indeed, however little/small worldly world;
Thus abandon enjoyed, do not be craved by whoever's wealth.



Meaning 4: ("Isaavaasyam" = God resides, and "bhunjithaa" = Enjoyed) - Driving to Sannyaasa
God resides in this all, however little/small worldly world;
Thus abandon enjoyed, do not be craved by whoever's wealth.

My personal prejudice is with the meaning 1 for the reason that only in this Upanishad, that ultimate (परम्) (Brahm or Paramatma or God or whatever...) is denoted as Isa (ईश). Isa is the root word of the word Ishwar (ईश्वर), most popular translation of God in contemporary Hindu society. Most noteworthy thing is this same word Isa is also the root of Aishwarya (एश्वर्य) which roughly means, Riches, Wealth, Prosperity. Now an Upanishad talking about prosperity will hardly encourage for Sannyasa. It is also not convincing that at fist phrase it will call "everything is God" or "God resides in everything", and in later phrase it will ask to abandon it and go away. But certainly this is my personal view.

[orlando]

Namaste all.
Now I will copy the whole Isavasya Upanishad translated by Vidyavachaspati V. Panoli.
By http://www.advaita.it/library/isavasya.htm

Om ! That is full; this is full, (for) from the full the full (indeed) arises. When the full is taken from the full, what remains is full indeed. Om ! Peace ! Peace ! Peace !

1. Om. All this should be covered by the Lord, whatsoever moves on the earth. By such a renunciation protect (thyself). Covet not the wealth of others.
2. By performing karma in this world (as enjoined by the scriptures) should one yearn to live a hundred years. Thus action does not bind thee, the doer. There is no other way than this.
3. Those worlds of Asuras (demons) are enshrouded by blinding gloom. Those who are the slayers of the Self go to them after death.
4. Unmoving, It is one, faster than the mind. The senses cannot reach It, for It proceeds ahead. Remaining static It overtakes others that run. On account of Its presence, Matarsiva (the wind) conducts the activities of beings.
5. It moves; It moves not. It is far; It is near. It is within all; It is without all.
6. He who perceives all beings in the Self alone, and the Self in all beings, does not entertain any hatred on account of that perception.
7. When a man realises that all beings are but the Self, what delusion is there, what grief, to that perceiver of oneness?
8. That (Self) is all-pervading, radiant, bodiless, soreless, without sinews, pure, untainted by sin, the all-seer, the lord of the mind, transcendent and self-existent. That (Self) did allot in proper order to the eternal Prajapatis known as samvalsara (year) their duties.
9. Those who worship avidya (karma born of ignorance) go to pitch darkness, but to a greater darkness than this go those who are devoted to Vidya (knowledge of the Devatas).
10. Different indeed, they say, is the result (attained) by vidya and different indeed, they say, is the result (attained) by avidya. Thus have we heard from the wise who had explained it to us.
11. He who knows both vidya and avidya together, transcends mortality through avidya and reaches immortality through vidya.
12. To pitch darkness they go who worship the Unmanifested (Prakriti). To a greater darkness than this go those who are devoted to the Manifested (Hiranyagarbha).
13. Different indeed, they say, is the result (attained) by the worship of the Manifested and different indeed, they say, is the result (attained) by the worship of the Unmanifested. Thus have we heard from the wise who had explained it to us.
14. He who knows both the Unmanifested and the destructible (Hiranyagarbha) together, transcends death by the (worship of) the destructible and attains immortality by the (worship of ) the Unmanifested.
15. The face of the Truth (ie., Purusha in the solar orb) is veiled by a bright vessel. Mayst thou unveil it, O Sun, so as to be perceived by me whose dharma is truth.
16. O nourisher, pilgrim of the solitude, controller, absorber (of all rasas), offspring of Prajapati, cast away thy rays, gather them up and give up thy radiating brilliance. That form of thine, most graceful, I may behold. He, the Purusha (in the solar orb), I am.
17. Let (my) vital air (prana) now attain the immortal Air (all-pervading Self); then let this body be reduced to ashes. Om, O mind, remember – remember that which has been done, O mind, remember – remember that which has been done.
18. O Fire, O Deva, knower of all our actions or all our knowledge, lead us by the good path for enjoying the fruits of actions. Liberate us from our deceitful sins. We offer thee ever more our words of adoration.


Om ! That is full; this is full, (for) from the full the full (indeed) arises. When the full is taken from the full, what remains is full indeed. Om ! Peace ! Peace ! Peace !


Note:this Upanishad is contained in the Sukla-Yajur-Veda.

Regards,
Orlando.

[Agnideva]

How come, Isavasyam = Isasya + avasyam?
Where is Lord Hari, or any other Lord for that matter, in this verse?
Namaste Santosh,

This particular site from which the translation was extracted is a Madhva Vaishnava site. Naturally, the translations are infused with Madhva’s dvaita (tattvavada) philosophy, wherein Isa = God = Hari. But, you're correct. The Isavasya does not belong to any sect. It simply says the entire creation is pervaded by the Lord.

OM Shanti,
A.

[atanu]

Hari Om
~~~~~
Namaste,
Just wanted to share the first mantra of this most wonderful Upanishad.

The Rsi of is Svayambhuva Manu. The Lord Hari (Visnu), known as Yajña for being the Lord of all sacrifices, is the Devata. The meter is anustubh

Om Isavasyamidam sarvam yatkiñca jagatyam jagat
tena tyaktena bhuñjitha ma grdhah kasyasvid dhanam http://www.dvaita.org/sources/shruti/img1.gif 1 http://www.dvaita.org/sources/shruti/img1.gif

idam sarvam = all this (entire universe); Isavasyam = Isasya avasyam = Isasya avasayogyam = pervaded by Isa, the Lord Hari; yat kiñcha = also whatsoever, and whatever there may be; jagatyam = in the primordial nature; jagat = the world;

tena = by Him ; tyaktena = wealth granted, allotted, given; bhuñjitha = do experience, enjoy; ma grdhah = do not crave for, do not seek; kasyasvid = any one else's; dhanam = wealth. \

This entire universe is pervaded by the Lord Hari, for the reason that it is dependent upon primordial nature, which in its turn is also pervaded by Him. He alone is thus independent. For this reason, enjoy whatever is given to you by Him, and do not seek wealth from any other source (since Hari alone is independent, do not worship others such as kings in hopes of wealth).

I thought perhaps you would enjoy this... this is one of best translations I have read in some time...If you have further interest, http://www.dvaita.org/sources/shruti/translation.html



Sorry,

This was the first sectarian translation I encountered. Isa (the absolute here) is, I don't know why, termed Hari.

Incidentally Somo is Hari in Rig.

[yajvan]

Hari Om
~~~~~

Forgive me, but I am appalled by this interpretation, even somewhat agitated.

Namaste Santosh,
I am in hopes that your agitation is somewhat relieved? The notion of this sutra (valli, mantra) is to rejoice.
That this whole universe is covered by HIM. Thank you for your insights to this most notable passage. Could it be the 'issue' is how we call 'HIM' out , yes?
How I see it ( just my view from my teachings) "Ekam sad, vipra bahudha vadanti" or Truth is one, sages call it variously. Rig Veda I.164.46
I guess from my side, I have no issues with Lord as Hari as this is my orientation and delight. My connection is that He covers all, and this is how I see Lord Hari as Vsnu, all pervading.

Thank you for your post,
Pranams,

[atanu]

Namaste Santosh,

This particular site from which the translation was extracted is a Madhva Vaishnava site. Naturally, the translations are infused with Madhva’s dvaita (tattvavada) philosophy, wherein Isa = God = Hari. But, you're correct. The Isavasya does not belong to any sect. It simply says the entire creation is pervaded by the Lord.

OM Shanti,
A.


Namaskar

Contemplating a bit, I find it rather difficult to appreciate that for Isha (the absolute) pervading is required, since this EKO is sarvam as well.

Pervading, I feel, is a perspective of the divided view.

YMMV (borrowed phrase).

[Agnideva]

Contemplating a bit, I find it rather difficult to appreciate that for Isha (the absolute) pervading is required, since this EKO is sarvam as well.

Pervading, I feel, is a perspective of the divided view.

YMMV (borrowed phrase).

Yes I can see and appreciate your point here. To pervade, there is the requirement of the Pervader and the pervaded, i.e. dualism. What would be an advaitic translation of this same passage?

Regards,
A.

[atanu]

Yes I can see and appreciate your point here. To pervade, there is the requirement of the Pervader and the pervaded, i.e. dualism. What would be an advaitic translation of this same passage?

Regards,
A.


Actually, to me, it is very simple and simple meanings are apparently not very attractive. Tyaktena definitely is not "Granted" as shown from the dvaita site. Tyaktena is "Abandoning"


Isa (ईश) - God


avasyam (अवश्यम्) - Certainly


vasyam (वास्यम्) - Resides/Lives


idam (इदम्) - This


sarvam (सर्वम्) - All


yatkincha (यत्किञ्च) - yad + kinchitah (यद् + किञ्चितः) - "Though little"/"As little"/"However little"


jagatyaam (जगत्याम्) - "Of World" or Worldly


jagat (जगत) - World/Universe



tena (तेन) - Thus/Therefore


tyaktena (त्यक्तेन) - Abandon, Give up


bhunjithaa (भुञ्जीथा) - Enjoy (ed)/Entertain (ed)


maa (मा) - Do Not


gridhah (गृधः) - Greed, Crave


kasyasvid (कस्यस्विद) - kasya + svid (कस्य + स्विद्) - "Whose Ever" or Whoever's


dhanam (धनम्) - Wealth
All this is certainly Isa (the absolute), living in even the smallest thing. Abandon, thus, the worldliness of jagat --- . Do not crave/covet wealth (or anything) as the other (or of the other). (Note: Since there is no true other)


Desire God alone. That is the meaning I get. And it is true since any other desire would be painful eventually. However, this is the tremendous potentiality of Vak -- the meaning gets moulded as per the perspective.

Regards

Om Namah Shivayya

[Santosh Gairola]

Hi friends,
Thank you for taking my agitated words calmly, I appreciate! :)

I certainly have no problem if any body sees Vishnu or Shiva or any other form of God in Isa. That is absolutely alright. My emphasis is on accurate translation of any verse.

Just like the given reference by Orlando; at first verse it says, "this is full" (purnamidam) and in second it goes, "All this should be covered by the Lord" (isaavaasyamidam sarvam); now either first one is incorrect or the second. If "all is full", then who will cover and what is there to be covered?

Interpretations are fine, but they talks more about the person interpreting rather than the person (Rishi/sage in this case) writing it; and the best way to get closest to the mind of the author is to find find closest translation.

Thanks again!!!

[atanu]

Hi friends,
Thank you for taking my agitated words calmly, I appreciate! :)

------
Just like the given reference by Orlando; at first verse it says, "this is full" (purnamidam) and in second it goes, "All this should be covered by the Lord" (isaavaasyamidam sarvam); now either first one is incorrect or the second. If "all is full", then who will cover and what is there to be covered?

------
Thanks again!!!

Namaste,

Both are correct. Language is the most confusing thing. It is a lady.

Brahman is designated as Eko and Sarva -- depending on the perspective. If one sees sarva then that is God. If one sees only the Eko then that is God. Like Shri Krishna says: "All beings in me and me in all beings". That leaves no space for any other thing.

But, as far as I know, Tyaktena does not mean "granted wealth"! Or may be?



Om Namah Shivayya

[Santosh Gairola]

Both are correct. Language is the most confusing thing. It is a lady.


My Namaste too,

My stating 'incorrect' is for 'should', because 'should' leads to 'do'.

I agree, Eko and Sarva are essentially same, therefore "this IS full" is same to "All this IS covered by the Lord". But if it is said, "All this SHOULD BE covered by the Lord", then there is something left to be covered and someone left to cover.

And yes, in my understanding too Tyaktena does not mean "granted wealth".

Again, its my personal view.

ॐ शांति शांति शांति

[Santosh Gairola]

continuing to next verse of Isa Upanishad, lets explore:
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः ।
एवं त्वयि नान्यथेतोस्ति न कर्म लिप्यते नरे ॥ 2 ॥
kurvanneveha karmani jijeevishhechchhatam samaah,
evam tvayi naanyathetosti na karma liptaye nare

kurvanah (कुर्वनः) - Doing
eva (एव) - Verily/"used for emphasis"
iha (इह) - Here/Hither/In the following/Now/In a moment
karmaani (कर्माणि) - Deeds/Actions
jijeevishha (जिजीविषा) - Desire (of living)
ichchhati (इच्छति) - To wish
samah (समाः) - Similar/Alike
evam (एवं) - In this way/Thus
tvayi (त्वयि) - In yourselves
na (न) - Not
anyathaa (अन्यथा) - Otherwise
tau (तौ) - They
asti (अस्ति) - Is/Are
karma (कर्म) - Deed/Action
lipyate (लिप्यते) - Affected
nare (नरे) - Man (Human ?)


Meaning goes something like:
Verily doing now deeds, like the desire of living;
In this way they are in yourselves no otherwise, deeds do not affect human.

This is a bit hard verse to get a meaning. In my understanding, "kurvanneveha karmani" is an advice to live in moments, like, perform your deeds now/here; then it gives a comparison, "jijeevishhechchhatam samaah" - just as desire of living (perhaps in life threatening moments); continuing from previous, "evam tvayi naanyathetosti" - In this way that THAT is in yourselves nowhere else; and finally assuring "na karma liptaye nare" - Your deeds do no affect you.

As I said this verse is little difficult, but this is where my understanding goes. Any other finer explanation is appreciated.

[yajvan]

Hari Om
~~~~~

continuing to next verse of Isa Upanishad, lets explore: "jijeevishhechchhatam samaah".

Namaste Santosh,
thank you for continuing with this post...
When we look to this rshi's that cognized these great works of truth, I tend to keep in mind the ninya vacamsi or some 'secret words' they choose. The kavi (seer, some use this word as poet) reveled in using slesa or double meanings... so the precision of their words has multiple meanings.
If we look jijivishet - 'should you live' , and satam samah as I have it in the writings of the Isavasya Upanishad I possess, suggests ' a hundred years'. Now, this is a nice salutation to live 100 years, yet these people (drasta) of eternal truth would have more to say I would think? In Kali Yug the max age ( on a good day) is 120 years or vimshottari ( So says rshi Parashara).

This notion of living to 100 is symbolic of enlightenment. How so? the '0' is the wholeness of the relative field of the manifest creation, the second '0' is the fullness of the unmanifest, Absolute... the '1' is the completeness of oneness of both.
So , the salutation to live or desire to live to 100 is that profound wisdom to aspire to Enlightenment , to jivanmukti, to Moksha, or Dharma mega (cloud pouring virtue seen the patanjali sutra's).
This is the wisdom, as I have been taught of those with dristi of Satyam and sruti of the Vedic knowledge of the Divine.

pranams,

[Sudarshan]

Yes I can see and appreciate your point here. To pervade, there is the requirement of the Pervader and the pervaded, i.e. dualism. What would be an advaitic translation of this same passage?

Regards,
A.

IsavAsya cannot be advaitic for so many reasons:

1. Isa is indeed the all pervading personal God. Why? There is a special prayer for Isa to reveal himself:

hiranmayena patrena satyasyapihitam mukham |
tat tvam pusannapavrnu satyadharmaya drstaye (15 )

It is clearly mentioned that the Lord here is an object of perception, as the prayer to reveal the form suggests. The Nirguna Brahman of Advaita cannot listen to such a prayer nor reveal himself, and that would be negation of the very concept of NB.

2. The seer of the mantra Manu is mentioned in Bhagavata to say this prayer whenever he was in trouble and praying to Hari. No rishi would pray to God for protection with words such as yo'savasau purusah so'hamasmi as interpreted in the advaitic sense. Just imagine, if chased by thieves you would pray "Oh God, I am you, please save me". That would be ridiculous.

3. Shankaracharya is unable to even handle the verses in this upanishad that he replaces the word asambUti to sambUti( 14th verse) in his commentary, which is a hopeless situation. The word asambUti there would totally be repugnent to advaita if one were to look up advaita commentary. ( This is pointed out by Dr.S. Radhakrishnan)

Also Shankara interprets avidya=pitr loka and vidya=deva loka, both mithya and vyavahArika. Who would take such a commentary as an authority? Same with every verse...

4. Apart from these, almost everything that Advaita says is rejected by this Upanishad, and it is about a very positive outlook on life. ( emphasis on karma yoga and bhakti yoga )

5. It goes on to say that the world is real:

sa paryagacchukramakayamavranamasnaviram suddhamapapaviddham |
kavirmanisi paribhuh svayambhuryathatathyato'rthan vyadadhacchasvatibhyah samabhyah (8 )

The term yathatathyatatah is the evidence of the world also percieved as it is by God, in opposition to the Brahman of Advaita who is not even self aware.

Dont have much time to elaborate further.

Isavasya is a beautiful, monotheistic, highly theistic upanishad.

[vedanta_learner]

Namaskar

Contemplating a bit, I find it rather difficult to appreciate that for Isha (the absolute) pervading is required, since this EKO is sarvam as well.

Pervading, I feel, is a perspective of the divided view.

YMMV (borrowed phrase).


All this is certainly Isa (the absolute), living in even the smallest thing. Abandon, thus, the worldliness of jagat --- . Do not crave/covet wealth (or anything) as the other (or of the other). (Note: Since there is no true other)


Hello Atanu,
I am not able to understand your interpretation for this shruthi..because in your first statement you explained that pervading is not required for Isha(absolute) , but while interpreting the shruthi you said "All this certainly is Isha , living in even the smallest thing" ..what is the need of saying "living in even the smallest" if all this is Isha.?

Can you please explain me bit clearly..?

[vedanta_learner]

Hello Atanu,
I am not able to understand your interpretation for this shruthi..because in your first statement you explained that pervading is not required for Isha(absolute) , but while interpreting the shruthi you said "All this certainly is Isha , living in even the smallest thing" ..what is the need of saying "living in even the smallest" if all this is Isha.?

Can you please explain me bit clearly..?

Also some of our friends here explained this mantra in this way :

Isa+avasya (अवश्यम्) = certainly God is this all

but in mantra I can see IsAvAsyam (see the vAsyam ,not vasyam) so how can we divide this as Isa+avasyam?

can some one explain me this?

[atanu]

Hello Atanu,
I am not able to understand your interpretation for this shruthi..because in your first statement you explained that pervading is not required for Isha(absolute) , but while interpreting the shruthi you said "All this certainly is Isha , living in even the smallest thing" ..what is the need of saying "living in even the smallest" if all this is Isha.?

Can you please explain me bit clearly..?


Namaskar,

When all this is Isa, in the first place, where is the need to pervade? That can only be the perspective of one who still sees the boundaries to be devoid of Lord. Isha Upanishad stresses "Desire Lord only."

This is my understanding and opinion only.

Om Namah Shivayya

[Santosh Gairola]

Also some of our friends here explained this mantra in this way :

Isa+avasya (अवश्यम्) = certainly God is this all

but in mantra I can see IsAvAsyam (see the vAsyam ,not vasyam) so how can we divide this as Isa+avasyam?

can some one explain me this?

Hi Vedanta Learner,

I think this part of your post is directed to me.
Yes sure, it is true that it is vAsyam ,not vasyam. I wrote that is my post too:
(although this same logic goes against avashyam in first translation)

My argument was the verse "purnamadah ........ " to support Isa+avasyam; yet I have no problem with any meaning. Thats why I tried to put four different meaning from this verse. I hope you can go through that post again.

Have a good day!
Santosh

[Abhishek]

continuing to next verse of Isa Upanishad, lets explore:




Meaning goes something like:
Verily doing now deeds, like the desire of living;


In this way they are in yourselves no otherwise, deeds do not affect human.


Namaste Santosh
A very good translation of the meaning of the second stanza. However I feel it could also mean:

जिजीविषेच्छतं समाः = Just as one accepts life (instead of death) and desires being alive in this world,

कुर्वन्नेवेह कर्माणि = one should also accept and perform the duties that arise out of one's existance

एवं त्वयि नान्यथेतोस्ति = This is the only way, and there is no other, so that

कर्म लिप्यते नरे = the consequences of one's deeds dont cling to him.

[Santosh Gairola]

Namaste Santosh
A very good translation of the meaning of the second stanza. However I feel it could also mean:

जिजीविषेच्छतं समाः = Just as one accepts life (instead of death) and desires being alive in this world,

कुर्वन्नेवेह कर्माणि = one should also accept and perform the duties that arise out of one's existance

एवं त्वयि नान्यथेतोस्ति = This is the only way, and there is no other, so that

कर्म लिप्यते नरे = the consequences of one's deeds dont cling to him.

Namaste Abhishek,

What you wrote is an interpretation; its all upto you what can be that. I have no say in it.
What I tried to put here is, word-to-word translation and closest posible meaning based on it. Now what is the meaning, is upto you to find.

[Abhishek]

Namaste Abhishek,

What you wrote is an interpretation; its all upto you what can be that. I have no say in it.
What I tried to put here is, word-to-word translation and closest posible meaning based on it. Now what is the meaning, is upto you to find.

Ah. Yes. You are right.

[vedanta_learner]

Namaskar,

When all this is Isa, in the first place, where is the need to pervade? That can only be the perspective of one who still sees the boundaries to be devoid of Lord. Isha Upanishad stresses "Desire Lord only."

This is my understanding and opinion only.

Om Namah Shivayya

Namaste Atanu,

which can only be the perspective and whose perspective if all this is Isa?

[vedanta_learner]

Hi Vedanta Learner,

I think this part of your post is directed to me.
Yes sure, it is true that it is vAsyam ,not vasyam. I wrote that is my post too:
(although this same logic goes against avashyam in first translation)

My argument was the verse "purnamadah ........ " to support Isa+avasyam; yet I have no problem with any meaning. Thats why I tried to put four different meaning from this verse. I hope you can go through that post again.

Have a good day!
Santosh


Namaste Santosh,

Ok...but I mean is there is no chance to translate the "IsAvAsyam" as Isa+avasyam .

we could get the proper meaning after translate it in proper way only ,I think.

[atanu]

Namaste Atanu,

which can only be the perspective and whose perspective if all this is Isa?


You are correct. The perspective must be of the sages.

Om Namah Shivayya

[bhavanidasa]

iishopaniSat

AUM puurNam adaH puurNam idaM puurNaat puurNam udachyate |
puurNasya puurNam aadaaya puurNam evaavashiSyate ||
AUM shaantiH shaantiH shaantiH ||

AUM
puurNam ##[nsn ppp ##pRRI##] full, filled, complete, perfect ##
adaH ##[nsn demon pron] this, that ##
puurNam ##[nsn ppp ##pRRI##] full, filled, complete, perfect ##
idam ##[nsn demon pron] this, that ##
puurNaat ##[nsa ppp ##pRRI##] out of or away from the full, out of or away from complete or perfect ##
puurNam ##[nsn ##pRRI##] full, filled, complete, perfect ##
udachyate ##[passive p3s ##ud a~nch##] it is thrown up or out, it proceeds, it comes forth ##

puurNasya ##[nsg ppp ##pRRI##] of the full, of the perfect, of the complete ##
puurNam ##[nsn ppp ##pRRI##] the full, the perfect, the complete ##
aadaaya ## having received, having accepted, having taken ##
puurNam ##[nsn ppp ##pRRI##] the full, the perfect, the complete ##
eva ##[ind] just ##
avashiSyate ##[passive p3s ##ava shiS##] it remains, it is left over ##
AUM
shaantiH shaantiH shaantiH ##[fsn] Peace, peace, peace! ##

##Om! This is perfect; that is perfect; perfect comes forth from perfect; having taken perfect from perfect, perfect remains over. Om! Peace, peace, peace! ##


AUM iishaa vaasyam idaM sarvaM yat ki~n cha jagatyaaM jagat |
tena tyaktena bhu~njiithaa maa gRRidhaH kasya svid dhanam || 1 ||

AUM
iishaa ##[msi] by the Lord, by the Master ##
vaasyam ##[nsn potential pt ##vas##] to be covered or enveloped, to be indwelt, to be worn, to be pervaded ##
idam ##[nsn demon pron] this ##
sarvam ##[nsn] all, every ##
yat ki~n cha ##[nsn indef pron] whatever, anything ##
jagatyaam ##[fsl] in the world, on the earth ##
jagat ##[nsn] creature, being ##

tena ##[msi 3pp] by him ##
tyaktena ##[nsi ppp ##tyaj##] by the abandoned ##
bhu~njiithaaH ##[o2s ##bhuj##] you might enjoy the use of, you might employ to advantage ##
maa ##[ind] not ##
gRRidhaH ##[injunctive a2s ##gRRidh##] you envied, you coveted ##
kasya svid ##[msg indef pron] of anyone ##
dhanam ##[nsa] wealth, property, prize ##

##1 Everything is to be pervaded by the Lord. Enjoy the use of what has been left by him, but do not covet the wealth of anyone.
or
1 Everything is to be pervaded by the Lord. Enjoy the use of what has been renounced, but do not covet the wealth of anyone. ##


kurvann eveha karmaaNi jijiiviSech chhataM samaaH |
evaM tvayi naanyatheto .asti na karma lipyate nare || 2 ||

kurvan ##[msn present pt ##kRRi##] making, doing, performing ##
eva ##[ind] just ##
iha ##[ind] here ##
karmaaNi ##[npa] works, deeds, actions ##
jijiiviSet ##[desiderative o3s ##jiiv##] one might desire to live, one might try to live ##
shatam ##[nsa] a hundred ##
samaaH ##[fpa] years ##

evam ##[ind] just ##
tvayi ##[sl 2pp] in you, on you ##
na ##[ind] not ##
anyaathaa ##[ind] another way ##
itaH ##[ind] away from or out of this ##
asti ##[p3s ##as##] it is ##
na ##[ind] not ##
karma ##[nsn] work, deed, action ##
lipyate ##[passive p3s ##lip##] it clings, it adheres ##
nare ##[msl] in a man, on a man ##

##2 One should desire to live a hundred years performing deeds. Apart from this there is no other way work might not cling to you as a man. ##


asuuryaa naama te lokaa andhena tamasaa .a.avRRitaaH |
## or ##
asuryaa naama te lokaa andhena tamasaa .a.avRRitaaH |
taaMs te pretyaabhigachchhanti ye ke chaatmahano janaaH || 3 ||

asuuryaaH ##[mpn] sunless ##
asuryaaH ##[mpn] demonic, pertaining to or having nature of the asuras ##
naama ##[nsa as adv] certainly, truly, indeed; in name ##
te ##[mpn 3pp] they ##
lokaaH ##[mpn] worlds ##
andhena ##[nsi] by blind ##
tamasaa ##[nsi] by darkness ##
aavRRitaaH ##[mpn ppp ##aa vRRi##] covered, enveloped, enshrouded ##

taan ##[mpa 3pp] them ##
te ##[mpn 3pp] they ##
pretya ##[ind pt ##pra i##] having departed ##
abhigachchhanti ##[p3p ##abhi gam##] they approach ##
ye ke cha ##[mpn indef pron] whoever ##
aatmahanaH ##[mpn] the slayers of the self ##
janaaH ##[mpn] people, persons ##

##3 There are worlds called ‘Sunless’, covered in blind darkness; slayers of the soul, whoever they are, go there when they die.
or
3 Indeed there are demonic worlds, covered in blind darkness; slayers of the soul, whoever they are, go there when they die. ##


anejad ekaM manaso javiiyo nainad devaa aapnuvan puurvam arSat |
tad dhaavato .anyaan atyeti tiSThat tasminn apo maatarishvaa dadhaati || 4 ||

anejat ##[nsn negative present pt ##ej##] unmoving ##
ekam ##[nsn] one ##
manasaH ##[nsa] away from the mind, out of the the mind ##
javiiyaH ##[nsn] faster, quicker ##
na ##[ind] not ##
enat ##[nsa demon pron] that, this ##
devaaH ##[mpn] gods ##
aapnuvan ##[p3p ##aap##] they reached ##
puurvam ##[ind] first, prior ##
arSat ##[nsn present pt ##RRiS##] gliding, flowing quickly ##

tad ##[nsn 3pp] it ##
dhaavataH ##[mpa present pt ##dhaav##] running ##
anyaan ##[mpa] others ##
atyeti ##[p3s ##ati i##] he surpasses, he excels ##
tiSThat ##[msn present pt ##sthaa##] standing ##
tasmin ##[nsl 3pp] in him, in that, there ##
apaH ##[fpa] waters, atmosphere ##
maatarishvaa ##[nsn] Matarishvan ##
dadhaati ##[p3s ##dhaa##] he places ##

##4 Although unmoving, it alone moves faster than the mind. The gods of the senses could not reach it, gliding ahead. While yet standing still, he outraces the others though they run. Matarishvan reposes the firmament in him. ##


tad ejati tan naijati tad duure tad v antike |
tad antar asya sarvasya tad u sarvasyaasya baahyataH || 5 ||

tat ##[nsn 3pp] it, that, this ##
ejati ##[p3s ##ej##] he moves ##
tat ##[nsn 3pp] it, that, this ##
na ##[ind] not ##
ejati ##[p3s ##ej##] he moves ##
tat ##[nsn 3pp] he, it ##
duure ##[nsl as adv] far away, at a distance ##
tat ##[nsn 3pp] it, that, this ##
u ##[ind] but ##
antike ##[nsl as adv] close ##

tat ##[nsn 3pp] it, that, this ##
antar ##[ind] within ##
asya ##[nsg] of this ##
sarvasya ##[nsg] of everything ##
tat ##[nsn 3pp] that, it ##
u ##[ind] but ##
sarvasya ##[nsg] of everything ##
asya ##[nsg] of this ##
baahyataH ##[ind] outside ##

##5 It moves and does not move; it is far, it is near; it is within all, it is outside all. ##


yas tu sarvaaNi bhuutaany aatmany evaanupashyati |
sarvabhuuteSu chaatmaanaM tato na vijugupsate || 6 ||

yaH ##[msn rel pron] who ##
tu ##[ind] but ##
sarvaaNi ##[npa] all ##
bhuutaani ##[npn ppp ##bhuu##] beings ##
aatmani ##[msl] in the self ##
eva ##[ind] just ##
anupashyati ##[p3s ##anu pash##] he sees ##

sarvabhuuteSu ##[npl] all beings ##
cha ##[ind] and ##
aatmaanam ##[msa] self ##
tataH ##[ind] from there, thence, therefore ##
na ##[ind] not ##
vijugupsate ##[desidrative p3s ##gup##] he tries to flee, he feels averse or revolted ##

##6 He who sees all beings in himself and himself in all beings feels no anxiety because of it. ##


yasmin sarvaaNi bhuutaany aatmaivaabhuud vijaanataH |
tatra ko mohaH kaH shoka ekatvam anupashyataH || 7 ||

yasmin ##[nsl rel pron as adv] in which, where ##
sarvaaNi ##[npn] all ##
bhuutaani ##[npn ppp ##bhuu##] beings ##
aatmaa ##[msn] self ##
eva ##[ind] just ##
abhuut ##[a3s ##bhuu##] he has become ##
vijaanataH ##[msg present pt ##vi j~naa##] of the knowing one ##

tatra ##[ind] there ##
kaH ##[msn inter pron] who? what? ##
mohaH ##[msn] delusion, error ##
kaH ##[msn inter pron] who? what? ##
shokaH ##[msn] sorrow, lamentation ##
ekatvam ##[nsa] oneness, unity ##
anupashyataH ##[msg present pt ##anu pash##] of one who sees ##

##7 Since he himself has become all beings, what delusion can there be for one who knows? What sorrow can there be for a man who sees only unity? ##


sa paryagaach chhukram akaayam avraNam asnaaviraM shuddham apaapaviddham |
kavir maniiSii paribhuuH svayambhuur
yaathaatathyato .arthaan vyadadhaach chhaashvatiibhyaH samaabhyaH || 8 ||

saH ##[msn 3pp] he ##
paryagaat ##[a3s ##pari gaa##] he has circumambulated ##
shukram ##[msa] pure, clear, bright ##
akaayam ##[msa] bodiless ##
avraNam ##[msa] without rents, without splits, unhurt ##
asnaaviram ##[msa] without sinews, without veins ##
shuddham ##[msa] faultless, pure, bright ##
apaapaviddham ##[msa] not afflicted by sin or evils ##

kaviH ##[msn] philosopher, inspired, poet ##
maniiSii ##[msn] the wise ##
paribhuuH ##[msn] srrounding, containing, pervading, guiding, governing, controller ##
svayambhuuH ##[msn] the self-born ##
yaathaatathyataH ##[msn] according to truth, according to reality ##
arthaan ##[mpa] objects, purposes ##
vyadadhaat ##[i3s ##vi dhaa##] he apportioned ##
shaashvatiibhyaH ##[fpd] for the eternal, for the recurring ##
samaabhyaH ##[fpd] for the years, for seasons, for the periods ##

##8 He has realised the one who is pure, bodiless, uniform, without veins or sinews, faultless, and unafflicted by evil. That sagacious, wise, selfborn, governor assigns to aeons without end their proper functions. ##


andhaM tamaH pravishanti ye .avidyaam upaasate |
tato bhuuya iva te tamo ya u vidyaayaaM rataaH || 9 ||

andham ##[nsa] blind ##
tamaH ##[nsa] darkness ##
pravishanti ##[p3p ##pra vish##] they enter ##
ye ##[mpn rel pron] who ##
avidyaam ##[fsa potential pt ##vid##] ignorance ##
upaasate ##[p3s ##upa as##] they honour, the revere, they respect ##

tatah ##[ind] from there ##
bhuuyaH ##[ind] again ##
iva ##[ind] like ##
te ##[mpn 3pp] they ##
tamaH ##[nsa] darkness ##
ye ##[mpn rel pron] who ##
u ##[ind] but ##
vidyaayaam ##[fsl potential pt ##vid##] in knowledge ##
rataaH ##[mpn ppp ##ram##] contented, satisfied, resting ##

##9 They who worship ignorance enter pitch darkness; much blacker still is the darkness which they enter who are enamoured of knowledge. ##


anyad evaahur vidyayaa .anyad aahur avidyayaa |
iti shushruma dhiiraaNaaM ye nas tad vichachakSire || 10 ||

anyat ##[nsa] another ##
eva ##[ind] just, even ##
aahuH ##[p3p ##ah##] they say ##
vidyayaa ##[fsi potential pt ##vid##] by knowledge ##
anyat ##[nsa] another ##
aahuH ##[p3p ##ah##] they say ##
avidyayaa ##[fsi potential pt ##vid##] by ignorance ##

iti ##[ind] thus ##
shushruma ##[p2p ##shru##] we have heard ##
dhiiraaNaam ##[mpg] wise, steady ##
ye ##[mpn rel pron] who ##
naH ##[pd 1pp] to us, for us ##
tat ##[nsa 3pp] that, it ##
vichachakSire ##[p3p ##vi chakS##] they explained ##

##10 By knowledge one thing, by ignorance another: thus have we heard from the wise who explained it to us. ##

vidyaaM chaavidyaaM cha yas tad vedobhayaM saha |
avidyayaa mRRityuM tiirtvaa vidyayaa .amRRitam ashnute || 11 ||

vidyaam ##[fsa potential pt ##vid##] knowledge ##
cha ##[ind] ##
avidyaam ##[fsa negated potential pt ##vid##] ignorance ##
cha ##[ind] ##
yaH ##[msn rel pron] who ##
tat ##[nsa 3pp] that, it ##
veda ##[p3s ##vid##] knows ##
ubhayam ##[nsa] each one ##
saha ##[ind] together, simultaneously ##

avidyayaa ##[fsi potential pt ##vid##] by ignorance ##
mRRityum ##[msa] death ##
tiirtvaa ##[ind pt ##tRRI##] having crossed over, having transcended ##
vidyayaa ##[fsi potential pt ##vid##] by knowledge, by understanding ##
amRRitam ##[nsa negated ppp ##mRRi##] immortal, nectar, immortality ##
ashnute ##[p3s ##ash##] he reaches, he attains ##

##11 He who knows both knowledge and ignorance, crosses death with the latter and attains immortalty with the former. ##


andhaM tamaH pravishanti ye .asambhuutim upaasate |
tato bhuuya iva te tamo ya u sambhuutyaaM rataaH || 12 ||

andham ##[nsa] blind ##
tamaH ##[nsa] darkness ##
pravishanti ##[p3p ##pra vish##] they enter ##
ye ##[mpn rel pron] who ##
asambhuutim ##[fsa] nonexistence, nonbeing, destruction ##
upaasate ##[##up as##] they honour, they worship ##

tataH ##[ind] from there, thence, from that ##
bhuuyaH ##[ind] more ##
iva ##[ind] like ##
te ##[mpn 3pp] they ##
tamaH ##[nsa] darkness ##
ye ##[mpn rel pron] who ##
u ##[ind] but ##
sambhuutyaam ##[fsl] in existence or being, in origin or birth, in production ##
rataaH ##[mpn ppp ##ram##] enamoured, content, satisfied ##

##12 They who worship nonbeing enter pitch darkness, yet much blacker still is the darkness which they enter who are enamoured of being. ##

anyad evaahuH sambhavaad anyad aahur asambhavaat |
iti shushruma dhiiraaNaaM ye nas tad vichachakSire || 13 ||

anyat ##[nsa] other, another ##
eva ##[ind] just ##
aahuH ##[p3p ##ah##] they say ##
sambhavaat ##[nsa] from union, from combination, from origin or birth ##
anyat ##[nsa] other, another, different ##
aahuH ##[p3p ##ah##] they say ##
asambhavaat ##[nsa] from destruction, from annihilation ##

iti ##[ind] thus ##
shushruma ##[p2p ##shru##] we heard ##
dhiiraaNaam ##[mpg] of the wise ##
ye ##[mpn rel pron] who ##
naH ##[pd 1pp] to us, for us ##
tat ##[nsa 3pp] that, it ##
vichachakSire ##[p3p ##vi chakS##] they explained, they announced ##

##13 From existence one thing, from nonexistence another: thus have we heard from the wise who explained it to us. ##


sambhuutiM cha vinaashaM cha yas tad vedobhayaM saha |
vinaashena mRRityuM tiirtvaa sambhuutyaa .amRRitam ashnute || 14 ||

sambhuutim ##[fsa] existence ##
cha ##[ind] and ##
vinaasham ##[msa] destruction, perdition ##
cha ##[ind] and ##
yaH ##[msn rel pron] who ##
tat ##[nsa 3pp] that, it ##
veda ##[p3p ##vid##] he knows ##
ubhayam ##[nsa] each ##
saha ##[ind] together ##

vinaashena ##[nsi] by destruction, by annihilation ##
mRRityum ##[msa] death ##
tiirtvaa ##[ind pt ##tRRI##] having crossed ##
sambhuutyaa ##[fsi] by existence ##
amRRitam ##[nsa negated ppp ##mRRi##] immortality ##
ashnute ##[p3s ##ash##] he attains, he reaches ##

##14 He who knows both creation and annihilation, crosses death with the latter and attains immortalty with the former. ##


hiraNmayena paatreNa satyasyaapihitaM mukham |
tattvaM puuSann apaavRRiNu satyadharmaaya dRRiSTaye || 15 ||

hiraNmayena ##[msi] by a golden ##
paatreNa ##[msi] by a covering ##
satyasya ##[nsg] of reality, of truth ##
apihitam ##[ppp nsa ##api dhaa##] hidden ##
mukham ##[nsa] face ##

tattvam ##[nsa] truth, reality ##
tat ##[nsa] it, that ##
tvam ##[nsa] you ##
puuSan ##[msn] O Pusan! ##
apaavRRiNu ##[##apa aa vRRi##] open! release! ##
satyadharmaaya ##[msd] for the sake of eternal law, for the true way; to one whose way is true ##
dRRiSTaye ##[fsd] for seeing, with a view to seeing or being seen ##

##15 The face of truth is hidden behind a golden mask. Uncover reality, O Pusan, to one whose ways are true so that he may see!
[I]or
The face of truth is hidden behind a golden mask. Uncover it, O Pusan, so that it may be seen for the sake of the way of truth! ##


puuSann ekarSe yama suurya praajaapatya
vyuuha rashmiin samuuha tejaH |
yat te ruupaM kalyaaNatamaM tat te pashyaami
yo .asaav asau puruSaH so .aham asmi || 16 ||

puuSan ##[msv] O Pusan! ##
ekarSe ##[msv] O Sole Seer! ##
yama ##[msv] O Controller! ##
suurya ##[msv] O Sun! ##
praajaapatya ##[msv] O Son of the Lord of Creatures! ##
vyuuha ##[i2s ##vi vah##] arrange! order! separate! divide! distribute! ##
rashmiin ##[mpa] rays, beams ##
samuuha ##[i2s ##sam vah##] gather together! collect! unite! ##
tejaH ##[nsa] brilliance ##

yat ##[nsa rel pron] what, which ##
te ##[sg 2pp] your ##
ruupam ##[nsa] form ##
kalyaaNatamam ##[nsa] most beautiful ##
tat ##[nsa] that, it ##
te ##[sg 2pp] your ##
pashyaami ##[p1s ##pash##] I see ##
yaH ##[msn rel pron] who ##
asau ##[msn demon pron] he, that ##
asau ##[msn demon pron] he, that ##
puruSaH ##[msn] the person ##
saH ##[msn 3pp] he ##
aham ##[pn 1pp] I ##
asmi ##[p1s ##as##] I am ##

##16 O Pusan, Sole Seer, Controller, Sun, Son of the Lord of Creatures! Focus your beams, gather your brilliance! I see that most beautiful form of yours. I myself am the one who is that person. ##


vaayur anilam amRRitam athedaM bhasmaantaM shariiram |
AUM krato smara kRRitaM smara krato smara kRRitaM smara || 17 ||

vaayuH ##[msn] Wind ##
anilam ##[msa] atmosphere, air ##
amRRitam ##[nsa negated ppp ##mRRi##] immortal ##
atha ##[ind] now ##
idam ##[nsn] this ##
bhasmaantam ##[nsn] whose end is ashes, what ends in ashes ##
shariiram ##[nsn] body ##

AUM
krato ##[msv] Intention! Will! ##
smara ##[i2s ##smRRi##] remember! ##
kRRitam ##[nsa ppp ##kRRi##] deed, done ##
smara ##[i2s ##smRRi##] remember! ##
krato ##[msv] Intention! Will! ##
smara ##[i2s ##smRRi##] remember! ##
kRRitam ##[nsa ppp ##kRRi##] deed, done ##
smara ##[i2s ##smRRi##] remember! ##

##17 Breath returns to the immortal atmosphere; the body ends in ashes. Om! Remember, O Will, remember what has been done! Remember, O Will, remember what has been done! ##


agne naya supathaa raaye asmaan
vishvaani deva vayunaani vidvaan |
yuyodhy asmaj juhuraaNam eno
bhuuyiSThaaM te nama{}uktiM vidhema || 18 ||

agne ##[msv] O Fire! ##
naya ##[i2s ##nii##] lead! ##
supathaa ##[msi] by a good path ##
raaye ##[fsd] to wealth ##
asmaan ##[pa 1pp] us ##
vishvaani ##[npa] all ##
deva ##[msv] O god! ##
vayunaani ##[npa] living things ##
vidvaan ##[msn as vocative] knowing ##

yuyodhi ##[intensive i2s ##yudh##] battle! ##
asmat ##[pa 1pp] away from us, out of us ##
juhuraaNam ##[nsa present pt or perfect pt or causative aorist pt ##hvar##] crooked, bent, kneeling; deviating, bending, leading astray, corrupting ##
enaH ##[nsa] evil, vice ##
bhuuyiSThaam ##[fsa] greatest ##
te ##[sd 2pp] to you ##
nama{}uktim ##[fsa] obeisance ##
vidhema ##[o1p ##vidh##] we might worship ##

##18 O Fire, lead us on a good path to prosperity! O god who knows all creatures, ward off from us this crooked vice which leads us astray! We would offer you the highest worship. ##

[bhavanidasa]

Isa Upanishad is one of my favourites.
When I learned Sanskrit I couldn't wait to do Isa.

It's formatted ready for ITRANS.

[yajvan]

Hari Om
~~~~~~

Isa Upanishad is one of my favourites.
When I learned Sanskrit I couldn't wait to do Isa.


Namaste bhavanidasa,
Isa Upanishad is considered one of the 10 principle Upanishads.
Also called Vajasaneyi Upanishad. AS with most Upanishads their name comes from thre first line Isavasyamidam sarvam - this whole world is covers by the Lord. Some times as you know, the Upanishads are also names after the rsi, muni or brahmavit that is the author of the Upanishad.

My question to you , as this is one of your favorites, what does it say to you ? what is the insight you read from this shastra?

pranams,

[bhavanidasa]

namas te yajvan!

I really can't think of all the reasons I love it.

Some of them are sentimental: I remember reading it for the first time -- at that time the only scriptures I had any real aquaintance of were the christian scriptures. I remember thinking how superior the upanishads are to anything in the xian bible, andthat finally I had found what I was looking for.
I had read Prabhupada's translation and commentary on the Gita, but for some reason I did not feel completely confident that the Gita was truly representative in any way of the ideas of sanatana dharma. Twenty-five years ago in Australia, ISKON was regarded dubiously, 'a crazy sect' -- I think I was happy to see that the teachings of the Gita were in the other shastras too.

"Whatever lives is full of the Lord": sanatanadharma is not speciesist, it really does teach the fundamental equality of all living beings.

"Enjoy ... but do not covet": it is not sinful to enjoy things that people normally take joy in, it is not as if the world were an actively evil place run by the devil.

"It moves and does not move" sums up the indescribable nature of God, and the impossibilty of reaching him with mere words.

"He who sees himself in all beings, and all beings in himself ... what sorrow for one who sees only unity.." -- it sums up the nature of the goal.

There is a type of quiet confidence, and maturity, running through everything. But also a great humility especially in the last few verses. Yeats translates the last verse as: "we that kneel and pray again and again".
I think it is the quiet confidence and maturity that the upanishad exudes that make it really attractive.

There is an essay by Vivekanda in which he talks about how both advaita and dvaita are found tightly interwoven in the upanishads. This is certainly the case in Isavasya.

It's all so simple, and I don't think it really loses anything at all in translation.

svasti te .stu

bhavanidasa