THE ISAVASYA UPANISHAD

CONTRIBUTED BY

P.J.SITARAMAN   &
VIJAYA RAMKUMAR

INTRODUCTION
    The  Isavasya  Upanishad  forms  a  part  of  the  Sukla  Yajur  Veda, occuring  in
fact,  as  an  integral  part  of  the  initial  Samhita  portion, making  it  an  exception  to  the  general  feature  of  the  Upanishads occuring  towards  the  end  of  their  respective  Vedas.  This  Upanishad is  considered  specially  important  because  of  this  special  feature. Its  importance  also  derives  from  many  of  its  central  ideas  finding endorsement  and  elaboration  in  the  Gita.  This  Upanishad  starts  with the  word
"Isa"  or  God,  and  therefore  takes  its  name  from  this  word. This  Upanishad  is  quite  a  short  one,  comprised  of  just  18  stanzas.                                                                 
ÏOÏO¯   ÞOÏO¯                                                  
PEACE  INVOCATION  
                 `ÔO¥ÎORØOd:   ÔO¥ÎOR¢ØOd|    ÔO¥ÎOORÏO¯    ÔO¥ÎORØO¤dÅÙOÏOE   
                      ÔO¥ÎORÞÙO   ÔO¥ÎORØOOdOÙO   ÔO¥ÎORØOEÛOOÛO¢ÜOÝÙOÏOE
                    ÜOO¢ÓÏO:     ÜOO¢ÓÏO:     ÜOO¢ÓÏO:
OM.    That  (Brahman)  is  infinite.  This  (the  Universe)  too is  infinite.
The  infinite  Universe  emanates  from  the  infinte Brahman.  Yet  the
infinite  Brahman  remains  undiminished. Om Peace ! Peace ! Peace !  
  ` iIÜOO   ÛOOÞÙO¢ØOd|   ÞOÛOR|   ÙO¢ÏkÉÅO   ÇOÂOÏÙOO|   ÇOÂOÏO¯     .
ÏOEÓO   ÏÙOÀÏOEÓO   ×O¤ÉÇO£ÐOO   ØOO   ÂO¦ÒO:   kÞÙO¢ÞÛOdq   ÒOÓOØO¯    /    1    /
`  Om
iIÜOO   along with the Lord
ÛOOÞÙOØO¯   is covered by
id|ÞOÛORØO¯   everything given in experience
ÙO¢ÏkÉÅO   whatever
ÇOÂOÏÙOO|   in the universe
ÇOÂOÏO¯   transient
ÏOEÓO   ÏÙOÀÏOEÓO   by renouncing
×O¤ÉÇO£ÐOO:    enjoy
ØOO   ÂO¦ÒO:   do not desire
kÞÙO¢ÞÛOdq   any others
ÒOÓOØO¯   riches (resources)

1. All  that  is  in  this  transient  world  is  covered  by  the  Lord. Enjoy
yourself  with  an  attitude  of  self-resignation.  Do  not  desire eagerly  the
riches of  any others.
 
Comments
Our  transient  existence  and  its  experiences  subsist  within  a setting  that  is  eternal.  The  fruits  of  our  own  effort  or  the effort  of  others  are  also  transient.  The  value
or  meaning  of  any  effort  lies  in  its  performance  as  a  duty    to  sustain  and improve  ourselves,  by  serving  others  selflessly.  Enjoy  such  a full  life,  because  true  joy  is&nsbp;to  be  found  only  in  living  thus.  
k[ÛORÓÓOE ÛOEEh   kØOOR¢ÎO   ¢ÇOÇO£¢ÛOÝOEÅCÏO|   ÞOØOO:               .
eÛO|   ÏÛO¢ÙO   ÓOOÓÙOÐOEÏOOE{¢ÞÏO   ÓO   kØOR   ¢ÚOÔÙOÏOE   ÓOrE    /    2    /
k[ÛORÓO¯   doing
ih   here
kØOOR¢ÎO   activities
¢ÇOÇO£¢ÛOÝOEÏO¯    wish to live
ÞOÏO|   one hundred
ÞOØOO:   years
eÛO|   in this manner
ÏÛO¢ÙO   for you
ÓO   AÓÙOÐOO   no other way
A¢ÞÏO   exists
ÓO   not
kØOR   action
¢ÚOÔÙOÏOE   taints
ÓOrE   in man

2. One  should  wish  to  live  a  hundred  years  only  by  engaging  in activities  as  prescribed.     In  no  other  way  can  man  be  free  from  taint.  
Comments
A  full  life  of  a  hundred  years  is  to  be  desired  only  if  it  is devoted  to  discharging  obligations  prescribed  by  the  scriptures.These  obligations  are  both  personal  and  social.  
AÞO¤ÙOOR   ÓOOØO   ÏOE   ÚOOEkO   AÓÒOEÓO   ÏOØOÞOOÛO¦ÏOO:                         .
ÏOO|ÞÏOE   p#EÏÙOO¢×OÂOÅC¢ÓÏO   ÙOE   kE   ÅOOÏØOhÓOOE   ÇOÓOO:    /    3    /
AÞO¤ÙOOR:   fiendish in nature
ÓOOØO   indeed
ÏOE   they
ÚOOEkO:   births
AÓÒOEÓO   dense
ÏOØOÞOO   darkness
AOÛO¦ÏOO:   covered
ÏOO|   those births
ÏOE   they
p#EÏÙO   departing hence
A¢×OÂOÅC¢ÓÏO    reach
ÙOE   kE   whoever
ÅO   and
AOÏØOhÓOOE   destroyer of the self
ÇOÓOO:   individual souls

3. Verily,    Births  covered  in  dense  ignorance  are reached on death by  those  who     destroy their Self.
 
Comments
Lives  devoted  to  wordly  pleasure  are  lives  spent  in  darkness, i.e.  not  illuminated
by  the  light  of  one's  own  inner  potential; a  darkness  from  which  there  is  no  redemption  in  their  life,  or if  you  are  prepared  to  accept  it,  in  future
lives  as  well.  
AÓOEÇOdEk|   ØOÓOÞOOE   ÇOÛO£ÙOOE   ÓOWÓOêEÛOO   AOÔÓO¤ÛOÓO¯   ÔO¥ÛORØOÝORÏO¯            .
ÏO¼OÛOÏOOE{ÓÙOOÓOÏÙOE¢ÏO ¢ÏO¿ÏO¯   ÏO¢ÞØO°ÔOOE ØOOÏO¢ráqOO dÒOO¢ÏO /4 /
AÓOEÇOÏO¯   unchangeable
ek|   This Brahman
ØOÓOÞO:   than the mind
ÇOÛO£ÙO:   quicker
ÓO   nor
eÓOÏO¯   Brahman
dEÛOO   :   senses
AOÔÓO¤ÛOÓO¯    attained
ÔO¥ÛORØO¯   gone (earlier)
AÝORÏO¯   the mind
ÏOÏO¯   that
ÒOOÛOÏO:   running
AÓÙOÏO¯   another
AÏÙOE¢ÏO   overtakes
¢ÏO¿ÏO¯   firm
ÏO¢ÞØOÓO¯   in it
AÔO:   all activity
ØOOÏO¢ráqOO   cosmic energy (prana)
dÒOO¢ÏO   sustain

4. The  One  is  unchangeable,  yet  It  is  quicker  than  the  mind  and always  ahead  of  it.     It  overtakes  the  senses,  yet  is  firm . It's  mere
presence  enables  the  cosmic  energy  to  sustain  all activity.
 
Comments
That  eternal  is  one,  transcendent  or  immanent  (whether  within or  without  -
Brahman  or  Atman).  It  outstrips  the  speed  of  the mind  or  anything  that  runs.
It  goes  beyond  the  reach  of  the senses  and  from  It  springs  the  cosmic  energy
that  sustains  all creation.  
ÏOdEÇO¢ÏO   ÏO°WÇO¢ÏO   ÏOdqd\rE   ÏO¹¢ÓÏOkE           
ÏOdÓÏOrÞÙO   ÞOÛORÞÙO   ÏOd[   ÞOÛORÞÙOOÞÙO   ÖOO/ÏO:         /    5    /
ÏOÏO¯   That
eÇO¢ÏO   moves
ÏOÏO¯   That
ÓO   eÇO¢ÏO   moves not
ÏOÏO¯   That
d\rE   is far
ÏOÏO¯   That
u   A¢ÓÏOkE    yet near
eÏOÏO¯   This
AÞÙOÞOÛORRÞÙO    of all this
AÓÏO:   within
ÏOÏO¯   That
ÞOÛORÞÙO  AÞÙO   of all this
u   yet
ÖOO/ÏO:   outside

5. That  moves,  yet  moves  not.  That  is  far,  and  yet  That  is  near. That  is  within everything,  yet  also  outside  everything.
 
Comments
That  which  we  conceive  of  as  Infinite,  or  Eternal,  which  we call  Brahman  must  exist  here,  there,  everywhere;  inside  and outside  the  finite  things  we  recognise;
and  at  all  times,  not just  in  the  time  frames  of  the  past,  present  and  future
that we  recognise.  Movement  has  meaning  only    within  the  dimensions  of
space  and  time,  not  outside  these.
 
ÙOÞÏO¤   ÞOÛOOR¢ÎO   ×O¥ÏOOÓÙOOÏØOÓÙOEÛOOÓO¤ÔOÜÙO¢ÏO               
ÞOÛOR×O¥ÏOEÝO¤   ÅOOÏØOOÓO|   ÏOÏOOE   ÓO   ¢ÛOÇO¤ÂO¤ÔÞOÏOE                   /    6    /
ÙO:   who
ÏO¤   however
ÞOÛOOR¢ÎO   all
×O¥ÏOO¢ÓO   beings
AOÏØO¢ÓO   in his self
eÛO   itself
AÓO¤ÔOÜÙO¢ÏO    perceives
ÞOÛOR×O¥ÏOEÝO¤    in all beings
ÅO   and
AOÏØOOÓO|   his self
ÏOÏO:   from that
ÓO   not
¢ÛOÇO¤ÂO¤ÔÞOÏOE    dislikes

6. The   man  who  perceives  all  beings  as   his  own  Self  and  his  own  Self     as  other  beings  is  free  from  dislikes.
 
Comments
The  wise  one  who  sees  all  that  exists  as  part  of  the  same eternal  existence,  is  automatically  freed  from  likes  and dislikes  which  can  arise  only  in  one  who  sees  himself  as different  from  all  else.
 
ÙO¢ÞØOÓO¯   ÞOÛOOR¢ÎO   ×O¥ÏOOÓÙOOÏØOWÛOO×O¥dq   ¢ÛOÇOOÓOÏO:                           .
ÏOæO   kOE   ØOOEh:   k:   ÜOOEk   ekÏÛOØOÓO¤ÔOÜÙOÏO:      /    7    /
ÙO¢ÞØOÓO¯   where
ÞOÛOOR¢ÎO   all
×O¥ÏOO¢ÓO   beings
AOÏØO   self
eÛO   verily
A×O¥ÏO¯   has become
¢ÛOÇOOÓOÏO:   to the realised one
ÏOæO   there
k:   what
ØOOEh:   misapprehension
k:   what
ÜOOEk:   sorrow
ekÏÛOØO¯   oneness
AÓO¤ÔOÜÙOÏO:    of the seer (experiencer)

7. What  misapprehension  or  sorrow  can  there  be  for  the realised one  who sees  the  oneness  everywhere  and  all  beings as  his  own  Self  ?
 
Comments
All  delusion  and  sorrow  spring  from  a  person  seeing  of  himself as  different  from  others  not  from  totally  identifying  himself with  others.
 
  ÞO   ÔOÙORÂOOÅC[@ØOkOÙOØOÛO#ÎO
    ØOÞÓOO¢ÛOr|   ÜO¤¼ØOÔOOÔO¢ÛO¼ØO¯                                               
k¢ÛOØORÓO£ÝO£   ÔO¢r×O¥:   ÞÛOÙOØ×O¥
   ÙOORÐOOÏOÐÙOÏOOE{ÐOORÓO¯   ÛÙOdÒOOÅCOáqOÏO£×ÙO:   ÞOØOO×ÙO:     /    8    /
ÞO:   He (the Atman)
ÔOÙORÂOOÏO¯   omnipresent
ÜO¤@ØO¯   brilliant
AkOÙOØO¯   bereft of physical body
AÛO#ÎOØO¯   complete
AÞÓOO¢ÛOr|   without muscles
ÜO¤¼ØO¯   pure
AÔOOÔO¢ÛO¼ØO¯    untouched by sin
k¢ÛO:   seeing all
ØOÓO£ÝO£   wise
ÔO¢r×O¥:   enveloping totally
ÞÛOÙOØ×O¥:   self organised
ÙOOÐOOÏOÐÙOÏO:   as it truly is
AÐOORÓO¯   duties
ÛÙOdÒOOÏO¯   distributed
ÜOOáqOÏO£×ÙO:    for all time
ÞOØOO×ÙO:   years
 
8. He  (the self )  is  self-existent,  omnipresent,  without a physical body  or  muscles,  untouchted  by  sin,  complete and brilliant  and pure,  seeing  all,  wise and enveloping all .  By Him  are  the  Prajapatis  assigned  their  duties
for  all  time.
 
Comments
That  which  is  eternal  and  infinite  cannot  suffer  the  transient experiences  of  sin,  ignorance,  and  darkness  or  other  limitations of  a  finite  body.  All  creation  and  the  forces  that  rule  all creation  for  all  time  (the  Prajapatis)  can  originate  only  from
that  which  is  eternal  and  infinite.
 
AÓÒO|   ÏOØO:   p#¢ÛOÜO¢ÓÏO   ÙOE{¢ÛOïOØO¤ÔOOÞOÏOE                                       
ÏOÏOOE   ×O¥ÙO   iÛO   ÏOE   ÏOØOOE   ÙO   u   ¢ÛOÒÙOOÙOO|   rÏOO:   /      9    /
AÓÒO|   dense
ÏOØO:   darkness
p#¢ÛOÜO¢ÓÏO   fall into
ÙOE   those who
A¢ÛOïOØO¯   ignorance
uÔOOÞOÏOE   worship
ÏOÏO:   then
×O¥ÙO:   greater
iÛO   though
ÏOE   they
ÏOØO:   darkness
ÙOE   who
u   but
¢ÛOïOÙOO|   in knowledge
rÏOO:   revel

9.  Those  who  continue with mere rituals  enter  into  dense darkness.  Into    greater  darkness  go  those who  revel  in  knowledge about them but do not act.
 
Comments
He  who  lacks  knowledge  or  is  content  with  theoretical  knowledge, remain  in  darkness,  as  they  fail to translate    their  inner  potential into  activities  that  can
light  up  their  lives  and  lead  them to  fulfillment.
 
AÓÙOdEÛOOh¤r¯   ¢ÛOïÙOO   AÓÙOdOh¤r¢ÛOïÙOO
i¢ÏO   ÜO¤½qO¤ØO   ÒO£rOÎOO|   ÙOE   ÓOÞÏOdq   ¢ÛOÅOÅO¢ßOrE      /   10    /
AÓÙOÏO¯   another
eÛO   indeed
AOh¤:   they say
¢ÛOïÙOO   by vidya (actions based on partial knowledge)
AÓÙOÏO¯   different
AOh¤:   they say
A¢ÛOïÙOO   through avidya (actions performed mechanically)
i¢ÏO   thus
ÜO¤½qO¤ØO   we have heard
ÒO£rOÎOO|   from the realised
ÙOE   who
ÓO:   to us
ÏOÏO¯   that
¢ÛOÅOÅO¢ßOrE   had elucidated

10. We have heard it being elucidated to us by the realised ones that the fruit of part-knowledge (about ritualistic practices) is one thing but it is entirely different which is obtained by actions (rituals) without even that knowledge.  
Comments
Different  results  follow  from  lack  of  knowledge  or  partial (theoretical)  knowledge.  Knowledge  is  full  and  true  only, not  when  it  is  a  state  of  intellectual  understanding,  but  when  it becomes  a  living  experience.  
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