Iśopanisad

Commentary By

Madhvācārya
Vedānta Deśika
Baladeva Vidyābhūsana
Bhaktivinoda Thākura
Translated by
H.H.Bhānu Swāmī
 DEDICATION

This book is dedicated to His Divine Grace

A.C. Bhaktivedānta Svāmī Prabhupāda, who inspired the
world to take up the path of bhakti.
Readers interested in the subject matter of this book are invited to
correspond with:

His Holiness Bhanu Swami Maharaj

ISKCON
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First Edition : 2006 :2,000 Copies

© 2006, Sri Vaikunta Enterprises

ISBN: 81-89564-08-0

Quotations from Srīmad-Bhāgavatham

are from Bhaktivedanta Book Trust

Cover Design: Vijaya Govinda Das

Printed By Sri Vaikunta Enterprises, Chennai

CONTENTS
Page No

Introduction 1

Mantra 1 5

Mantra 2 19

Mantra 3 24

Mantra 4 28

Mantra 5 34

Mantra 6 38

Mantra 7 41

Mantra 8 46

Mantra 9 53

Mantra 10 58

Mantra 11 62

Mantra 12 68

Mantra 13 73

Mantra 14 75
CONTENTS

Mantra 15 jg

Mantra 16 34

Mantra 17 94

Mantra 18 104
 INTRODUCTION

The head of the Vedas is the Upanisads. T h e y are the final

c o n c l u s i o n of the Vedas and thus are called Vedānta. In the
w o r d s of t h e f o l l o w e r s of V e d ā n t a t h e y are c a l l e d śruti-
prasthāna (śruti texts, w i t h o u t author and eternal). Vyāsa, i n
order to h a r m o n i z e the s t a t e m e n t s of the Upanisads w r o t e
the Vedānta-sūtras. That is called nyāya-prasthāna (work in­
v o l v i n g l o g i c to find the m e a n i n g of the Upanisads). T h e
Mahābhārata and Purānas, w h i c h he also w r o t e , are called
smrti-prasthāna (smrti t e x t s , a u t h o r e d b u t f o l l o w i n g t h e
Vedas).

Upanisads are the c r o w n j e w e l of the Vedas. W h a t is Veda?

Veda c o m e s from the verbal root vit, m e a n i n g to k n o w or be
aware. Vedayati dharmam brahma ca vedah: the scripture that
teaches about dharma and brahman is called Veda. They are
the s o u n d incarnation of the Lord. The Vedas are usually in
verse w i t h meter and e a c h verse is called a mantra. A collec­
tion of mantras is called a sūkta. A c o l l e c t i o n of sūktas is called
a samhitā. T h e Brāhmanas, a n o t h e r part of the Vedas, deal
w i t h mantras for sacrifice and rules for sacrifice. T h e y are
usually written in prose. T h e Āranyakas are another part of

1
2 īśopanisad

the Vedas, similar to the Brāhmanas. Upanisads are the fourth

part of the Vedas.

The m e a n i n g of the word Upanisad is as follows. T h o s e scrip­

tures w h i c h h e l p the practitioner achieve liberation and bring
the p e r s o n c l o s e to the Lord are called Upanisad. Upa m e a n s
"near" and nisīdati m e a n s "bring." Or the w o r d m a y be di­
vided as upa m e a n i n g "near," w i t h ni m e a n i n g "certainly" and
sad m e a n i n g "to l o o s e n , destroy or attain." That k n o w l e d g e
w h i c h l o o s e n s bondage w i t h certainty, destroys the ignorance
c o n c e r n i n g the jīva's svarūpa and brings o n e close to the Lord
is c a l l e d Upanisad. Upanisad is c a l l e d brahma-vidyā and
rahasya-vidyā, secret knowledge, imparted by the guru to the
disciple, w h o realizes it in his heart.

T h e r e are m a n y Upanisads. T h e Muktikopanisad l i s t s 1 0 8

n a m e s , of w h i c h the first ten are:

īśa kena katha praśna munda māndukya tittirih

aitareyam ca cchāndogyam brhad-āranyakam tathā

Along with the Śvetāśvatara Upanisad t h i s m a k e s e l e v e n .

Śañkara w r o t e c o m m e n t a r i e s o n t h e m . S o m e c l a i m that
Śañkara d i d n o t write the c o m m e n t a r y o n Śvetāśvatara s i n c e
it c o n t a i n s m a n y mantras describing the Supreme Lord and
h i s energies. But this argument is defeated by the fact that
Śañkara q u o t e s the Śvetāśvatara m a n y times i n h i s c o m m e n ­
tary on Vedānta-sūtras.

Śrī Rāmānujācārya did n o t write any c o m m e n t a r i e s on the

Upanisads himself but his follower Rañgarāmānuja w r o t e c o m ­
m e n t a r i e s on t h e m ( e x c e p t īśopanisad). Śrī M a d h v ā c ā r y a
 Introduction 3

w r o t e c o m m e n t a r i e s on the e l e v e n Upanisads. Baladeva ap­

parently w r o t e c o m m e n t a r i e s on ten Upanisads, but unfortu­
nately, e x c e p t for the īśopanisad commentary, n o n e c a n be
found at present.

Iśopanisad takes its name from the first word of its first verse.
It is the last chapter of the Śukla-yajur-veda c o n t a i n i n g 40
chapters. Because it is contained within the Vājasaneya-samhitā
s e c t i o n it is called Vājasaneya-samhitopanisad. Its 18 mantras
describe the Paramātmā, jīva and the jīva's goal.

W h a t is the s u m a n d s u b s t a n c e of the śruti i n c l u d i n g the

Upanisads, smrti and nyāya-prasthāna? Vyāsa, after writing
all t h e s c r i p t u r e s for t h e b e n e f i t o f t h e jīvas w r o t e t h e
Bhāgavatam to e x p l a i n the m e a n i n g of the Vedānta-sūtra,
Mahābhārata, gāyatrī mantra and the Vedas. It is worshipped
as the c r o w n j e w e l of the all scriptures. Bhāgavatam contains
the e s s e n c e of śruti, smrti and nyāya-prasthānas. Thus we can
understand the m e a n i n g of the scriptures through the con­
c l u s i o n s of Bhāvagatam. T h u s the m e a n i n g of the Upanisads
s h o u l d n o t contradict the c o n c l u s i o n s of Bhāgavatam.
 INVOCATION
om pūrnam adah pūrnam idam
pūrnāt pūrnam udacyate
pūrnasya pūrnam ādāya
pūrnam evāvaśisyate

TRANSLATION
The unmanifest brahman is perfect. The manifested brahman
is perfect. From the unmanifest brahman appears the mani­
fest brahman as various avatāras. When the manifested forms
emerge from the u n m a n i f e s t brahman the u n m a n i f e s t
1
brahman remains .

Bhaktivinoda Thākura's commentary

The perfect avatārī and the perfect avatāra are c o m p l e t e , en­
d o w e d w i t h all energies. F r o m the perfect avatārī appears
the perfect avatāras for the purpose of spreading the pastimes
of the Lord. W h e n the perfect avatārī accepts a perfect form
for accomplishing certain pastimes, he is still present, but in
a covered form. In no circumstance is there a d i m i n u t i o n of
the perfection of the Supreme Lord.

1
This is technically not part of the Upanisad. Translation has been taken from
Baladeva's commentary on the Vedānta-sūtra 1.1.9.

4
 MANTRA 1
īśāvāsyam idam sarvam
yat kiñca jagatyām jagat
tena tyaktena bhunjīthā
mā grdhah kasya svid dhanam\\1\\

Madhvācārya:
TRANSLATION
The entire universe, whatever exists in prakrti, is pervaded
by the Lord. Enjoy what is given by the Lord but do not
desire the wealth of others.

COMMENTARY
I offer respects to Hari, the support of all eternal and n o n -
eternal objects, w h o has an eternal body, made of k n o w l e d g e
and c o m p l e t e bliss, and w h o is the enjoyer of all sacrifices.

I offer respects eternally to my guru, the supreme Lord, by

w h o m Brahma, Indra, Śiva and other devatās, and Laksmī as
well, sustain their knowledge.

By t h e mantras of īśopanisad, S v ā y a m b h u v a M a n u praised

Yajña, the incarnation of V i s n u , w h o w a s the s o n of Ākūti.
T h e Brahmānda Purāna says:

Svāyambhuva M a n u attentively praised Yajña, h i s grandson,

with the mantras of īśopanisad2. Fierce rāksasas approached,

2
Bhāgavatam 8.1.10 has this mantra:
ātmāvāsyam idam viśvam yat kiñcij jagatyām jagat
tena tyaktena bhuñjithā mā grdhah kasya svid dhanam

5
6 īśopanisad

desiring to eat him. Hearing h i s verses, Yajña liberated h i m

after killing the rāksasas, w h o c o u l d n o t be killed by others,
and c o u l d kill all others. This b e n e d i c t i o n w a s g i v e n to t h e m
3
by Śiva. But their powers c o u l d n o t be applied against Hari .

Iśāvāsyam (īśa and āvāsyam) m e a n s "fit to be dwelt in by the

Lord, b e c a u s e n o t h i n g m o v e s w i t h o u t the p r e s e n c e o f the
Lord." Jagatyām m e a n s "in prakrti". T h u s the m e a n i n g is "The
w h o l e world, whatever is w i t h i n prakrti, is fit to be d w e l t in
by the Lord." O n e s h o u l d enjoy that w h i c h is g i v e n (tyaktena)
by the Lord (tena).

The Brahmanda Purāna says:

Svatah pravrtty aśaktatvād īśāvāsyam idam jagat

pravrttye prakrti-gamyasmāt sa prakrtīsvarah
tad adhīna-pravrttitvāt tad iyam sarvam eva tat
tad dattenaiva bhunjītha ato hānyam prayācayet

Because the world cannot function on its o w n , the Lord m u s t

dwell w i t h i n it for it to function. Because he enters prakrti for
it to function he is called the lord of prakrti. Because the func­
tioning of everything is d e p e n d e n t on him, it is said to b e l o n g
to him. Enjoy what is g i v e n by h i m (the owner), and do n o t
ask for anything else.

3
According to a commentator, the description gives the four anubandhas: the
mercy of Visnu is the abhidheya or subject (visaya), the liberation of the
devotee is the prayojana or result, the adhikārī or qualified person for the
mantras is a devotee like Svāyambhuva Manu, and the sambandha or element
connecting the other three elements is Visnu and his greatness. As well, the rsi
is Svāyambhuva Manu and the devatā of the mantras is Yajña. The meter and
viniyoga vary with each mantra. It is traditional to mention these two groups
of four before recitation of a work.
 Mantra 1 7

Vedānta Deśika:
TRANSLATION
T h e Lord i s i n s i d e a n d o u t s i d e o f e v e r y t h i n g i n t h i s w o r l d
a n d b e y o n d . Therefore e x p e r i e n c e t h e o b j e c t s o f t h e w o r l d
w i t h a s e n s e o f d e t a c h m e n t , s i n c e n o t h i n g b e l o n g s t o oneself.
Do not desire anyone else's wealth.

COMMENTARY
I w o r s h i p Vāsudeva, a river of pure, eternal qualities, w h o
pervades this universe w h i c h is c o m p o s e d of c o n s c i o u s and
u n c o n s c i o u s entities. He is the controller of all 4 , filled w i t h
natural greatness 5 , and resides w i t h i n as the s o u l of all be­
ings. 6 He transcends all faults. 7 He a l o n e is to be k n o w n by all
k n o w l e d g e . 8 S i n c e he d i s p e n s e s karma a n d w i t h d r a w s and
destroys sin, w h o else is the object of m e d i t a t i o n for the lib­
erated s o u l 9 and w h o else is the m e a n s for liberation? 1 0 This
person, w h o is a l s o the m e a n s of perfection, is clearly re­
vealed at the e n d of the W h i t e Yajur Veda, in t h e īśopanisad.
It s h o u l d be u n d e r s t o o d that these verses are s p o k e n by the
guru to a disciple as instructions o n k n o w l e d g e o f God. This
Upanisad is placed at the end of the samhitā to indicate that
all actions described i n the samhitā, b y b e i n g applied as sec­
ondary to k n o w l e d g e , will be useful for gaining k n o w l e d g e of

4
T h i s is depicted in the first verse of the Upanisad.
5
This is described in verses 4 and 5.
6
T h i s is described in verses 6 and 7.
7 st
This is described in the 1 half of verse 8.
8
T h i s is described in the 2 nd half of verse 8 as well. Vidyā can refer to general
knowledge or to the thirty-two types of vidyā mentioned in the Chāndogya
Upanisad.
9
These three items are described in verse 11.
10
This is described in verses 15-16.
8 īśopanisad

the Lord 1 1 .

W i t h the desire to m a k e the d i s c i p l e qualified, in t h e first

verse, t h e t e a c h e r p r o c l a i m s t h e p o s i t i o n o f the S u p r e m e
Lord—that all others are d e p e n d e n t u p o n him, thus rejecting
all false n o t i o n s about this i n d e p e n d e n t person. 1 2 Idam refers
to the world c o m p o s e d all c o n s c i o u s and n o n - c o n s c i o u s en­
tities, e x c l u d i n g the Lord, and w h o are verified as truly exist­
ing. īśā m e a n s "by the Supreme Lord," the controller of all
things, famous as being distinct from the jīvas. He is described
in texts like the following. Jñājñau dvāv ajāv īś-anīśau: there
are t w o eternal beings, the Lord full of k n o w l e d g e and the
jīva full of ignorance. (Śvetāsvatara Upanisad 1.9) This w o r l d
is pervaded (yasyam) by that Lord. Or it c a n m e a n "this w o r l d
m u s t be inhabited by him, or m u s t dwell always w i t h i n him."
The following s h o u l d be remembered:

sarvatrāsau samastam ca vasaty atreti vat yatah

tatah sa vāsudeveti vidvadbhih paripathyate

11
The thirty-nine chapters of the Śukla-yajur Veda deal with deal with sacrifice
and duties (karma). The last chapter is the īśopanisad, dealing with knowl­
edge.
l2
The first verse declares the tattva or highest truth. The first group, consisting
of verse one and two, declares the major theme of the work — knowledge
accompanied by works. The second group, from verse three to eight, deals with
knowledge of the Lord and the results of that knowledge. The eighth verse as
well makes clear the distinction between the jīva and the Lord. The third group,
from verse nine to fourteen, deals with the practice, and also indicates the
ultimate goal. The fourth group, from verse fifteen to eighteen, consists of
prayers to be used by the worshipper, whereas the previous verses were in­
structions.
 Mantra 1 9

The learned p e o p l e s a y that the Lord is called Vāsudeva be­

cause he lives (vasati) everywhere and everything lives w i t h i n
him. Visnu Purāna 1.2.12

Jagatyām ( i n this w o r l d ) indicates as w e l l places b e y o n d this

world. Jagat m e a n s all beings as enjoyers w h o stray away
(gacchanti) from their quality (dharma)13 and all t h i n g s as en­
j o y e d objects w h i c h stray way from their very form (svarūpa).
T o e m p h a s i z e the p o i n t that n o t h i n g c a n e x i s t w i t h o u t the
Lord's presence inside and outside all things, yat kinca (what­
ever) is added. This is confirmed by the following:

indriyāni mano buddhih sattvam tejo balam dhrtih

vāsudevātmakāny āhuh ksetram ksetra-jnam eva ca

T h e y say that the s e n s e s , mind, intelligence, e x i s t e n c e , power,

strength, determination, prakrti and the s o u l are all Vāsudeva
alone. Visnu-sahasra-nāma

"According to the saying that c o n v e n t i o n a l m e a n i n g overrides

e t y m o l o g i c a l m e a n i n g , ī ś a s h o u l d m e a n Śiva, s i n c e i t c o m ­
m o n l y refers to him. As well, it is n o t c o m b i n e d w i t h sarva to
make sarveśa, w h i c h w o u l d specifically i m p l y Visnu." T h i s is
not s o , b e c a u s e the conventional m e a n i n g is also e x c l u d e d in
cases w h e r e w o r d s like akāśa a n d prāna are said t o b e the
14
cause of everything. And there are s t a t e m e n t s s u c h as the
following:

13
Jīva's eternal nature, his svarūpa, can never change. However his awareness
of God and the world (dharma-bhūta-jnāna) can change. Material objects,
which are temporary, are different in svarūpa from their spiritual counterparts,
which are eternal.
14
Vedānta-sūtra 1.4.14
10 īśopanisad

eko ha vai nārāyana asīt na brahmā neśānah

O n l y N ā r ā y a n a e x i s t e d , n o t B r a h m ā a n d n o t Śiva. Mahā
Upanisad

Anapahata-pāpmā 'ham asmi nāmāni me dhehi15

Śiva said: I am n o t free from sin. Give me n a m e s . Śatapatha-

brāhmana 6.1.3.9

By s u c h statements, Śiva c a n n o t be said to be the final cause

of everything, and is described as b e i n g controlled by karma.
Therefore it is i m p o s s i b l e that he pervades everything and
contains everything. T h u s the well-established etymological
m e a n i n g — the controller of all with unobstructed
p o w e r s — m u s t be taken in this case. T h o u g h there is a dif­
ference in the c a s e of īś in this verse from the u s e of w o r d s
s u c h as ākāśa, s i n c e w e l l - k n o w n indications ( s u c h as inclu­
s i o n of the w o r d s ha or ha vai) are lacking in the verse, it is
reasonable to reject the c o n v e n t i o n a l m e a n i n g of Śiva because
there is contrary m e a n i n g to the word īś in the verse at hand.
This is according the rule vacanāttva yathārtham aindrī syāt.
16

(Jaimini-sūtra 3.2.2) N o r can the w o r d is have a restricted

15
The following version is found in the Śatapatha-brāhmana 6.1.3.9 anapahata-
pāpmā vā asmy ahita-nāmā nāma ma dhehī
l6
Rg Veda 8.51.7 mentions Indra: kadā cana starīrasi nendra saścasi dāśuse/
upopen nu maghavan bhūya in nu te dānam devasya prcyate. However, the
conventional meaning must be rejected, since the verse is used in reference to
Agni in the household fire.
 Mantra 1 11

m e a n i n g a c c o r d i n g to t h e r u l e sarvatvam ādhikārikam11
(Jaimini-sūtra 1.2.16) s i n c e no limitation is s e e n in the verse.

T h o s e w h o maintain that there is a different lord created for

e a c h n e w universe, and t h o s e w h o maintain that there are
m a n y lords w i t h i n o n e universe, are defeated by scriptural
evidence establishing a single Lord w h o prevails through eter­
nal time in all universes.

The following verse s h o w s that the Lord has power u p o n w h i c h

everything else rests:

patim viśvasyātmeśvaram

He is the master, the Lord and the s o u l of the universe. Mahā-

nārāyana Upanisad 13.2

yo 'sāv asau purusah

He w h o is the famous Lord dwelling in the s u n is that Lord in

the heart. Iśopanisad 16

This verse will be explained later.

Verses have b e e n q u o t e d w h i c h prove positively that Brahmā

and Śiva arise from him. He is glorified as the Lord w h o dwells

l7
In the statement "all results accrue from the performance of sacrifice," the
word "all" is restricted to the results designated as such for the sacrifice. It is
does not mean all favorable and unfavorable results. In the same way, the word
īś does not mean a limited controller but an absolute controller, because the
verse states that he controls the whole universe.
12 īśopanisad

w i t h i n everything, as the s o u l in statements s u c h as esa sarva-

bhūtāntarātmā apahata-pāpmā divyo deva eko nārāyanah:
Nārāyana is the s o u l w i t h i n all entities, free of sin, the o n e
shining lord. (Subāla Upanisad)

T h o u g h there are s t a t e m e n t s s u c h as sa brahmā sa śiva: he is

Brahmā and he is Śiva, these statements m e a n that Nārāyana
pervades t h e m . W h e n it is s t a t e d viśvam evedam purusah:
Nārāyana is the universe (Mahā-nārāyana Upanisad), it m e a n s
that he pervades the w h o l e universe. These descriptions s h o w
h o w the universe is d e p e n d e n t on the Lord. E n o u g h has n o w
b e e n said to criticize the ignorant persons w h o have n o t stud­
ied all the verses w h i c h are devoid of the c o n v e n t i o n a l mean­
i n g of īśa.

After m a k i n g the s t u d e n t understand that everything is de­

p e n d e n t on the Lord, the teacher instructs the pupil to be­
c o m e detached from the world. W i t h c o m p l e t e d e t a c h m e n t
(tyakena) towards objects (tena) w h i c h o n e mistakes as ob­
j e c t s of one's o w n enjoyment, from s e e i n g all the faults in the
objects, o n e s h o u l d take o n l y w h a t is necessary for maintain­
i n g the body, and o n l y that w h i c h is n o t contrary to yoga or
dharma. T h u s the goals of b o t h k n o w l e d g e ( w i t h renuncia­
t i o n of material objects) and c o n t i n u e d life ( n e c e s s i t a t i n g
material objects) are fulfilled. Or y o u s h o u l d enjoy a limited
a m o u n t of objects by the m e t h o d b e i n g explained, s i n c e (tena)
it has just b e e n described that the Lord pervades everything.

Do n o t lust after the w e a l t h of s o m e o n e w h o is a friend or n o t

a friend. Yama says to h i s servant parama-suhrdi... śatha-matir
upayāti... yo artha-trsnām... parusa-paśur na sa vāsudeva-
bhaktah: o n e w h o h a n k e r s for w e a l t h is n o t a d e v o t e e of
 Mantra 1 13

Vāsudeva. (Visnu Purāna 3.7.31-32)

T h i s rejection of w e a l t h i n d i c a t e s d e t a c h m e n t from all ob­

jects other than the Paramātmā. T h u s it is stated:

paramātmani yo rakto virakto 'paramātmani

sarvaisanā-vinirmuktah sa bhaiksam bhoktum arhati

He w h o is absorbed in the Lord and is detached from every­

thing other than the Lord is qualified to b e c o m e a renunciate,
free from all desires. Nārada-parivrājaka Upanisad 18

Baladeva Vidyābhūsana:
TRANSLATION
T h i s visible world, and w h a t e v e r e x i s t s b e y o n d p e r c e p t i o n ,
i s u n d e r the c o n t r o l o f the Lord. B e c a u s e o f t h i s y o u s h o u l d
enjoy o n l y w h a t is a l l o t t e d to y o u by the Lord t h r o u g h karma.
D o n o t h a n k e r for m o r e than that. W h o s e property i s it?

COMMENTARY
Introduction:
I w o r s h i p Śyāmasundara, the Supreme Lord, ever unchang­
ing, w i t h a form non-different from himself, c o n t r o l l e d by
surrender alone, filled w i t h inconceivable powers, w h o m the
śrutis and smrtis praise as the final cause of creation, mainte­
n a n c e and destruction.

There are m a n y m i s t a k e n ideas a b o u t the m e a n i n g o f the

Vedas. S o m e p e r s o n s of defective i n t e l l i g e n c e s a y that the
Vedas indicate prescribed actions called karma to attain the
four purusārthas (artha, dharma, kāma and moksa), that Visnu
is subordinate to those actions, that the results of karma s u c h
 14 Iśopanisad

as Svarga are eternal, that the jīva and prakrti are i n d e p e n ­

d e n t of the Lord, that the jīva is a fragment of brahman, a
reflection of brahman, or a d e l u s i o n of brahman, that the jīva
can destroy repeated birth in the material world just by real­
izing that he is the spiritual brahman. Taking these as the
o p p o n e n t ' s v i e w s (purvapaksa), the īsopanisad replies that the
s u p r e m e form of Visnu is i n d e p e n d e n t , o m n i p o t e n t , o m n i ­
scient, p o s s e s s i n g all qualities w h i c h are the goal of h u m a n
endeavor, and c o m p o s e d of k n o w l e d g e and bliss.

There are five tattvas m e n t i o n e d in the scriptures: īsvara, jīva,

prakrti, kāla and karma. A m o n g them, īsvara is the Lord, un­
affected by time and place. He is the s u p r e m e c o n s c i o u s en­
tity (vibhu-caitanya), and the jīva is the m i n u t e c o n s c i o u s
entity (anu-caitanya). The jīva and īśvara are b o t h e n d o w e d
w i t h qualities s u c h as eternal k n o w l e d g e and an identity of
"I". Jīva and īśvara are k n o w e r s ( o f self and other t h i n g s ) and
also k n o w l e d g e itself. 1 8 T h i s is n o t a contradictory state, but
rather it is j u s t like the sun, w h i c h illuminates itself and other
things, and w h i c h is also light itself.

But the Lord, by nature e n d o w e d w i t h all powers, enters i n t o

prakrti and c o n t r o l s it, and supplies material enjoyment and
liberation to the jīva. T h o u g h o n e , he appears in m a n y forms,
and t h o u g h non-different from his b o d y and qualities, he ap­
pears as a p e r s o n w i t h qualities or as a s o u l w i t h a b o d y to
the qualified person. He is unavailable to the m i n d and s e n s e s ,
but is controlled by devotion, and thus he offers h i s form of
bliss and k n o w l e d g e to the devotee.

18
This point is covered also in Baladeva's commentary on Gītā 2.29
 Mantra 1 15

T h e jīvas h o w e v e r are n o t o n e but many, in m a n y differing

c o n d i t i o n s . B y r e j e c t i o n o f t h e L o r d t h e y are b o u n d b y
samsāra, but by b e i n g favorable towards the Lord, the jīvas
give up the coverings on their form and qualities and attain
their true form and qualities.

Prakrti is a state of equilibrium of the three m o d e s . It is called

by n a m e s s u c h as māyā and tamah. O n l y w h e n the Lord glances
u p o n prakrti, d o e s it give rise to variety in the universe.

Kāla is a special ingredient w h i c h arranges for experience of

past, present, future, s i m u l t a n e i t y , fast a n d s l o w . F r o m a
m o m e n t to a parārdha,19 there are m a n y divisions of time. It
revolves c o n t i n u o u s l y like a w h e e l . It appears for the pur­
p o s e of creation and destruction.

Iśvara, jīva, prakrti and kāla are eternal ingredients, w i t h o u t

creation or destruction, but jīva, prakrti and kāla are depen­
dent on īśvara.

The karma of the jīva is a l s o called adrsta or fate. It has no

independent p o w e r and is inert (like prakrti and kāla). It has
no b e g i n n i n g but is liable to have an e n d ( u n l i k e prakrti and
kāla). Jīva, prakrti, kāla and karma are the energies (śakti) of
brahman (śaktimān), and t h u s t h e y are c o n s i d e r e d non-dif­
ferent from it. In that s e n s e there is agreement w i t h the Advaita
doctrine w h i c h says that there is o n l y Brahman and n o t h i n g
else.

19
This is half of Brahma's life span
 16 īśopanisad

To define these five i t e m s clearly, the ācārya a m o n g the śrutis,

Iśopanisad, is presented. Since these mantras define the na­
ture of the ātmā, they are n o t useful for performing karma for
enjoying in this world but are useful for worship (upāsanā).
Upāsanā m e a n s to e s t a b l i s h a r e l a t i o n s h i p of jīva w i t h the
Lord. T h e relationship is o n e of favorable service attitude of
the jīva to the Lord.

I will n o w briefly e x p l a i n the verses. The first three mantras

are in anustup meter. T h e rsi or revealer of the mantras is
Dadyañ-ātharvana (Dadyañ, the s o n of Atharvana). 2 0

Atharvana's student and s o n w a s pure in heart through fol-

l o w i n g selfless c o n d u c t , w a s d e s i r o u s o f g o o d a s s o c i a t i o n ,
faithful to the m e a n i n g of scripture, and had control of his
s e n s e s and m i n d . W h e n h e approached his father t o k n o w
the truth, the father s p o k e this Upanisad.

The w o r d īśa c o m e s from the n o u n īt, m e a n i n g ruler or con­

troller, derived from the verb īś. It can be derived by adding
the ending according to the rule kvip ca. (Pānini 3 . 2 . 7 6 ) In
the instrumental case, it b e c o m e s īśā (by the controller) in
relation to the verb form vāsyam. In the c o n t e x t it m e a n s "He
controls all the living entities or the Supreme Lord." He con­
trols them all because he is the very e s s e n c e of all living be­
ings (ātmatvā). Idam sarvam refers to the w h o l e of the real,
visible material world. T h e w h o l e material realm is covered
by (vāsyam) the Lord. Vāsyam m e a n s "capable of b e i n g cov­
ered," from t h e r o o t vas. Vas b e c o m e s vāsya by t h e rule

20
Dadhyan was the son of Atharvana. In the Vedas, each set of mantras has a rsi
who revealed it. Before reciting Vedic mantras it is customary to recite the
name of the rsi, the meter of the particular mantra as well as the presiding deity
(devata) and the use of the mantra (viniyoga).
 Mantra 1 17

rhalor nyad: the e n d i n g nya (ya) is added after a verb that

ends in r l o n g or short or in a c o n s o n a n t (Pāninī 3 . 1 . 1 2 4 ) .
Vas belongs to the verb class w h i c h takes l o n g ā and svaritah
accent w i t h the suffix of ya. T h u s the m e a n i n g is "This world
s h o u l d be covered by the Lord. The world m u s t be pervaded
by the supreme Lord in order to function." The śrutis say: sa
evādhastāt sa evoparistāt antar bahiś ca tat sarvam vyāpyā
nārāyanah sthitah: Nārāyana is the beginning and the end,
within and outside everything. (Mahā-nārāyana Upanisad)

Or, o n e c a n take the m e a n i n g of vas as "to dwell in." The

Lord m u s t inhabit the world. Thus, it m e a n s "the Lord cre­
ates, maintains and c o n t r o l s this world." Śruti says yato va
imāni bhūtāni, jāyante yena jātāni jivanti: he by w h o m all are
created, maintained (Taittirīya Upanisad 3.1) and yamayaty
esa ta ātmāntaryāmy amrtah: he controls; he is the immortal
supersoul within. (Brhad-āranyaka Upanisad 3.7.22)

N o t o n l y the visible universe (idam, this), but the w h o l e uni­

verse w i t h its s e v e n layers is under his control. T h u s the verse
says yat kiñca jagatyām jagat. All the m o v i n g and n o n - m o v i n g
entities (jagat) in the world (jagatyām), whatever is k n o w n to
exist through statements of scripture (yat kiñca), is brought
into being by the Lord and is under the control of the Lord.

Because of this, y o u s h o u l d e n j o y (bhuñjithāh) o n l y t h o s e

objects allotted to y o u (tyaktena) by the Lord (tena) through
one's karma. But do n o t hanker for m o r e (mā grdhah). Grdhu
m e a n s hankering. In the negative imperative (aorist) w i t h mā
the meaning is "do n o t desire." O n e s h o u l d give up the thought
that o n e s h o u l d have more. Even if y o u have m o r e desire,
y o u cannot attain it because it will be blocked by the Lord.
18 Iśopanisad

Whose wealth is it? (kasya svid dhanam) Svit is a particle

indicating conjecture. Whose is it? It belongs to no one in
this world. Sa esa sarvasya vaśi sarvasyeśānah sarvam icam
praśāsti yad idam kim ca: he is the controller of all, the lord of
all; he is the ruler of anything that exists in this world. (Brhad-
āranyaka Upanisad 4.4.22) Such statements show that the
Supreme Lord alone is the primary benefactor, and not any
other living being. Thus one should live with a sense of de­
tachment from enjoyment.

Bhaktivinoda Thākura:
TRANSLATION
Whatever exists in this universe is all covered by the Lord.
Because of this you should enjoy along with the practice of
renunciation. You should not hanker after the wealth of oth­
ers.

COMMENTARY
Creating the universe by his own energy, the Lord enters ev­
erywhere within it by his energy. O jīva! You are also a par­
ticular type of substance emanating from his energy. He is
the supreme soul and you are an individual soul. You are
soul, but you cannot be anything else other than a minute
soul. You unfortunately have mistaken your identity, and try
to enjoy those objects for your own pleasure, which actually
belong to someone else. But if you accept all objects in rela­
tion to the supreme soul and give up selfish enjoyment, then
you cannot accept someone else's wealth as your own.

Offer everything to the Lord and whatever little you accept,

take it as the mercy given by the Lord. Then, everything be­
comes spiritual.
 MANTRA 2
kurvann eveha karmāni
jijīvisec chatam samāh
evam tvayi nānyatheto 'sti
na karma lipyate nare ||2||

Madhvācārya:
TRANSLATION
O n e m u s t live h i s full life of a hundred years w h i l e perform­
i n g his prescribed a c t i o n s w i t h detachment, offering t h e m to
the Lord. There is no alternative for you. S u c h actions do n o t
contaminate a n y man.

COMMENTARY
It is n o t a fact that by non-performance of action o n e is n o t
b o u n d in the world. Nāradlya Purāna says:

ajñasya karma lipyate krsnopāstim akurvatah

jñānīno 'pi yato hrāsa ānandasya bhavet dhruvam
ato 'lepe 'pi lepah syād atah kāryaiva sā sadā

If a m a n is ignorant a n d d o e s n o t w o r s h i p Krsna, t h e n he
incurs sins. I f h e is a
jñānī and fails to w o r s h i p the Lord, h i s
bliss will definitely diminish. T h u s e v e n a jñānī w h o is free
from s i n b e c o m e s sinful by his o m i s s i o n of worship. There­
fore everyone s h o u l d perform action related to the Lord.

Vedānta Deśika:
TRANSLATION
O n e c a n live for a h u n d r e d y e a r s d o i n g p r e s c r i b e d a c t i o n s

19
20 īśopanisad

w i t h d e t a c h m e n t , u n d e r s t a n d i n g that the Lord i s t h e propri­

etor. T h e r e i s n o o t h e r p a t h for y o u t o f o l l o w t h a n t h i s . Ac­
t i o n d o e s n o t b i n d t h e m a n w h o performs w o r k w i t h k n o w l ­
edge.

COMMENTARY
T h i s verse s h o w s h o w the learned p e r s o n lives his w h o l e life
performing daily and periodic duties while renouncing
doership, desires and the results of action. T h e desiderative
form of the verb (jijīviset—he s h o u l d want to live) is u s e d to
indicate that e v e n the m a n searching for brahman s h o u l d en­
gage in his duties until he achieves the goal of his life in the
form of full realization of brahman. M e n t i o n i n g a h u n d r e d
years is approximate. Living a hundred years or until o n e h a s
realized brahman, o n e s h o u l d perform actions suitable to o n e ' s
qualification. O n e s h o u l d never give up those prescribed du­
ties w h i c h assist in the cultivation of k n o w l e d g e . T h i s verse
d o e s n o t enjoin that prescribed actions s h o u l d be d o n e inde­
pendently for results. Thus, Brahma-sūtra says nāviśesāt: there
is no specification that a m a n s h o u l d perform karma through­
o u t h i s w h o l e life. (Brahma-sūtra 3 . 4 . 1 3 ) A n o t h e r case n o t
contrary to that s t a t e m e n t is t h e n m e n t i o n e d in the sūtras.
Stutaye 'numatir vā: permission to perform karma (prescribed
duties) throughout o n e ' s life is o n l y for the sake of glorifying
k n o w l e d g e . (Brahma-sūtra 3 . 4 . 1 4 ) T h e Śrī-bhāsya s a y s : vā
indicates e x c l u s i o n , m e a n i n g "only." Therefore, there is per­
m i s s i o n to perform duties in life o n l y for the glorification of
k n o w l e d g e ( n o t for i n d e p e n d e n t results), s i n c e this statement
follows the subject c o n c e r n i n g k n o w l e d g e that the Lord per­
vades everything. T h o u g h a p e r s o n performs actions through­
o u t his life, b e c a u s e o f the p o w e r o f k n o w l e d g e , h e i s n o t
c o n t a m i n a t e d by karma. In this w a y k n o w l e d g e g e t s glori-
 Mantra 2 21

fied. This is stated in the last line. For y o u (tvayi), w h o are

qualified for k n o w l e d g e of brahman, there is no other w a y
than performing these actions (evam). The negative statement
m a k e s the m e a n i n g stronger.

"But by its very nature, performance of a c t i o n s h o u l d bind

the performer." T h e verse a n s w e r s , "Karma d o e s n o t c o n ­
taminate t h i s m a n (nare), t h e s e e k e r o f k n o w l e d g e o f
brahman." A c t i o n s do n o t give results s u c h as g o i n g to Svarga
because the prescribed actions of karma are d o n e as s e c o n d ­
ary to the pursuit of knowledge. 2 1 Agnihotrādi tu tat-kāryāyaiva
tad-darśanāt: fire sacrifices and other prescribed daily actions
produce k n o w l e d g e as their effect, because that is s h o w n in
the scriptures. (Brahma-sūtra 4 . 1 . 1 6 )

There is no possibility for the discriminating, detached per­

s o n , having intelligence, to perform kāmya-karmas or forbid­
d e n actions w h i c h are not favorable for knowledge. For those
w h o do revert to previous habits, there m u s t be suitable atone­
ment. This is on the strength of statements s u c h as the fol­
lowing:

nāvirato duścaritāt
nāsānto nāsamāhitah
nāsanta-mānaso vāpi
prajñānenainam āpnuyāt
21
Though knowledge is the cause of liberation, karmas should be performed
along with knowledge because they are helpful for that attainment. The karmas
are done without desire for attaining Svarga-loka, and therefore do not cause
bondage. If karmas are done independent of knowledge, then they would give
material results such as Svarga-loka. This idea is expressed in sahakāritvena ca
(Vedānta-sūtra 3.4.33) and ekasya tūbhayat\e sarhyoga-prthaktvam (Pūrva-
mīmāmsā 4.3.5)
22 Iśopanisad

A person w h o has n o t abandoned sins, a person w h o is n o t

peaceful, a p e r s o n w h o d o e s not strive to attain the Lord, or
a p e r s o n w h o d o e s n o t control h i s mind, c a n n o t attain the
Supreme Lord, e v e n t h o u g h he may be very intelligent and
learned. Katha Upanisad 1.2.24

In Brahma-sūtra from 4 . 1 . 1 3 onwards ( e x p l a i n i n g the results

of k n o w l e d g e for the jīva) it is s h o w n , however, that there is
no trace of c o n t a m i n a t i o n by c o m m i t t i n g unintentional s i n s
for those w h o have attained k n o w l e d g e of the Lord. T h e idea
that the p e r s o n w h o has burned all s i n s to a s h e s by knowl­
e d g e d o e s n o t n e e d t o f o l l o w rules and p r o h i b i t i o n s i s n o t
approved b y t h o s e w h o k n o w the Vedas.

Baladeva Vidyābhūsana:
TRANSLATION
Performing p r e s c r i b e d a c t i o n s w i t h o u t a t t a c h m e n t w h i l e liv­
i n g in the w o r l d , y o u c a n a s p i r e to live for a h u n d r e d y e a r s .
T h e r e i s n o o t h e r m e t h o d t h a n t h i s for y o u o r a n y h u m a n
b e i n g t o b e c o m e free o f c o n t a m i n a t i o n . T h e s e a c t i o n s d o n o t
contaminate you.

COMMENTARY
T h i s verse speaks of the n e c e s s i t y of varnāśrama-dharma ac­
cording to scripture for purifying the c o n s c i o u s n e s s . By per­
f o r m i n g a c t i o n s like fire sacrifice w i t h o u t p e r s o n a l desire
(kurvan karmāni) o n e can desire to live on this earth (iha) up
to a hundred years (śatam samāh). Therefore (itah) s i n c e y o u
desire to live a hundred years (tvayi), and m u s t perform ac­
t i o n s as a h u m a n being (nare), y o u c a n n o t attain liberation
by a n y other m e a n s (na anyathā) than performing a c t i o n s s u c h
as fire sacrifice. Or it c a n m e a n "there is no o t h e r w a y of
 Mantra 2 23

avoiding c o n t a m i n a t i o n . " S u c h a c t i o n s d o n o t c o n t a m i n a t e
y o u (karma na lipyate).

Bhaktivinoda Thākura:
TRANSLATION
Performing a c t i o n i n this w o r l d w i t h p r e v i o u s l y d e s c r i b e d
m e n t a l i t y y o u c a n live for a h u n d r e d years. Living in t h i s
way, y o u w i l l n o t b e affected b y karma. There i s n o alterna­
tive to this.

COMMENTARY
W h e n o n e performs actions w h i l e establishing everything i n
relation to Paramātmā, all activities b e c o m e spiritual. Even if
y o u live for h u n d r e d s of years y o u will n o t be contaminated.
W h i l e l i v i n g day-to-day life, o n e m u s t necessarily perform
action. Otherwise y o u will die or at least live uncomfortably.
But if a p e r s o n lives his life w h i l e cultivating a relation to
Paramātmā, actions in relation to h i m are no longer causes of
bondage. T h o s e actions actually take the form of k n o w l e d g e
o r bhakti. The activities performed w i t h k n o w l e d g e of
Paramātmā are bhakti. T h u s Nārada has said:

sarvopadhi-vmirmuktam tat paratvena nirmalam

hrsikena hrsikesa-sevanam bhaktir uttamā

Bhakti is defined as service to the Lord u s i n g the s e n s e s . It

s h o u l d be d o n e w i t h the i n t e n t i o n of pleasing the Lord, free
of other desires, and unobstructed by other processes.
Nārada-pañcarātra
 MANTRA 3
asuryā nāma te loka
andhena tamasāvrtāh
tams te pretyābhigacchanti
ye ke cātma-hano janāh ||3||

Madhvācārya:
TRANSLATION
T h e p l a n e t s a t t a i n e d by t h e d e m o n s , full of m i s e r y , are cer­
tainly c o v e r e d w i t h d e e p d a r k n e s s . T h o s e w h o d e f a m e the
true nature o f V i s n u e n t e r t h o s e p l a n e t s after death.

COMMENTARY
T h e place is called asuryā b e c a u s e it is the place where the
asuras go and is w i t h o u t (a) fine (su) pleasure (ra from ram—
enjoy). As Bhāgavata Purāna says na bata ramanty aho asad-
upāsanayātma-hano: p e o p l e in general fail to delight in y o u ;
rather t h e y attack the Lord, w o r s h i p p i n g w i t h w r o n g c o n ­
c e p t i o n s instead. (SB 1 0 . 8 7 . 2 2 )

Vāmana Purāna explains this mantra:

mahā- duhkhaiha-hetutvāt prapyatvād asurais tathā

asuryā nāma te lokāh tan yanti vimukhā harau.

T h e s e planets are called asuryā because they give great suf­

fering ( n o pleasure or sura) and because they are attained by
the asuras. T h o s e w h o are o p p o s e d to the Lord go to these
planets.

T h e mantra states a rule: any p e r s o n (ye ke) w h o is o p p o s e d

24
 Mantra 3 25

to the Lord g o e s there. 2 2 Scripture also says niyamena tamo

yānti sarve 'pi vimukhā harau: as a fixed rule, a n y o n e o p p o s e d
to V i s n u g o e s to that darkness.

Vedānta Deśika:
TRANSLATION
After d e a t h , t h o s e w h o d o n o t cultivate k n o w l e d g e o f the
s o u l i m m e d i a t e l y e n t e r the p l a n e t s c o v e r e d w i t h i n t e n s e dark­
n e s s , where the demonic dwell.

COMMENTARY
W i t h the goal of stimulating a person to engage immediately
in the k n o w l e d g e just described, the teacher describes h o w
the killers of the soul - those w h o do not engage in knowl­
e d g e , b u t rather e n g a g e i n o t h e r p u r s u i t s s u c h a s s e e k i n g
wealth, rejecting k n o w l e d g e of the Lord just explained - cer­
tainly go to hell. Asuryā means, "belonging to the d e m o n s . "
This implies "to be experienced by those of d e m o n i c tenden­
cies." T h o s e places, w h i c h are famous (nāma) for inhabitants
w i t h d e m o n i c tendencies, are k n o w n as hellish planets. Fur­
t h e r m o r e t h e y are spread w i t h i n t e n s e d a r k n e s s (andhena
tamasā āvrtāh). T h o s e killers of the s o u l (te), w h e t h e r they
are devatā or human, w h e t h e r they are brāhmana or ksatriya
(ye ke), immediately go (abhigacchanti) to those places with­
o u t light (tān) after giving up their present b o d i e s (pretya).

Asann eva sa bhavati asad brahmeti veda ce: if o n e thinks that

brahman d o e s n o t exist, that p e r s o n c e a s e s to exist. (Taittirīya

22
ātma-hā means "those who have wrong ideas about Visnu (ātma)."
 26 īśopanisad

Upanisad 2.6) Persons w h o do n o t believe in brahman m a k e

themselves non-existent. Killers of the self (ātma-hanah) thus
m e a n t h o s e w h o a c c u m u l a t e h e a p s o f sin. T h e w o r d janāh
indicates those w h o take birth again (jan m e a n s to be born).
T h u s those w h o do n o t engage in k n o w l e d g e of the Lord take
birth again, in the realm of d e m o n s .

Baladeva Vidyābhūsana:
TRANSLATION
T h e p l a n e t s a t t a i n e d b y t h e d e m o n s are certainly c o v e r e d
w i t h d e e p darkness. T h o s e w h o kill t h e m s e l v e s b y w a s t i n g
their l i v e s i n w o r l d l y p u r s u i t s e n t e r t h o s e p l a n e t s after death.

COMMENTARY
This verse criticizes those addicted to actions for their o w n
enjoyment. Ye ke m e a n s ye kecit: a n y o n e (whether he is high
or low, learned or fool).

The phrase ātma-hanah (killers of the ātmā) refers to t h o s e

w h o b e c o m e b o u n d b y repeated births (by desiring e x c e s s i v e
enjoyment). After dying (preyta) all those killers of the self go
to those planets (tān). T h e n the planets are described. These
planets w h e r e those w i t h d e m o n i c tendencies go (asuryā) are
covered w i t h intense (andhena) darkness (tamasā). The mean­
ing is this: those w h o have no k n o w l e d g e of s o u l or G o d and
are addicted to material enjoyment go to the d e m o n i c plan­
ets covered w i t h unlimited ignorance after death.

Bhaktivinoda Thākura:
TRANSLATION
T h o s e w h o d o n o t e s t a b l i s h a r e l a t i o n t o Paramātmā a n d en­
j o y the w o r l d are c a l l e d killers o f t h e s o u l . T h e y g o t o de-
 Mantra 3 27

m o n i c w o r l d s c o v e r e d b y d a r k n e s s after giving u p this body.

COMMENTARY
T h o s e w h o do n o t perform actions aiming at dharma, those
w h o do n o t perform dharma for attaining d e t a c h m e n t , and
t h o s e w h o d o n o t take shelter o f d e t a c h m e n t for spiritual
cultivation, perform karma, dharma and d e t a c h m e n t o n l y for
selfish reasons, for s e n s e gratification, and n o t for assisting
their spiritual advancement. Their lives are thus similar to
death itself. T h e Bhāgavatam says:

na yasya karma dharmāya na viragāya kalpate

na tīrtha-pada sevāyai jīvann api mrto hi sah

A n y o n e w h o s e work is not meant to elevate h i m to religious

life, a n y o n e w h o s e religious ritualistic performances do not
raise h i m to renunciation, and anyone situated in renuncia­
tion that d o e s n o t lead h i m to devotional service to the Su­
preme Personality of Godhead, m u s t be considered dead, al­
t h o u g h he is breathing. SB 3 . 2 3 . 5 6

T h o s e w h o act like this put their s o u l in a dull a l m o s t de­

stroyed state. Therefore they are called killers, destroyers of
their s o u l s . S u c h p e r s o n s gradually attain d e m o n i c tenden­
cies, giving up the soul's natural t e n d e n c y to w o r s h i p the Lord.
Therefore y o u s h o u l d perform actions to maintain the b o d y
w h i l e establishing a relation w i t h the Paramātmā w h i l e living
in this world. T h o s e actions are karma in n a m e only. T h e y
have b e e n c o m p l e t e l y transformed into service to the Lord.
 MANTRA 4
anejad ekam manasojavīyo
nainad devā āpnuvan pūrvam arsat
tad dhāvato 'nyān atyeti tisthat
tasminn apo mātarisvā dadhāti ||4||

Madhvācārya:
TRANSLATION
T h e Lord is w i t h o u t fear, s u p r e m e , faster t h a n t h e m i n d . T h e
devatās c a n n o t u n d e r s t a n d h i m c o m p l e t e l y , b u t h e h a s un­
d e r s t o o d e v e r y t h i n g s i n c e eternity. S t a n d i n g i n o n e p l a c e h e
s u r p a s s e s all o t h e r s w h o m o v e quickly. U n d e r h i m , V ā y u sup­
p o r t s the m o v e m e n t s o f all living b e i n g s .

COMMENTARY
Brahmānda Purāna says:

anejan nirbhayatvāt tad ekam prādhānyatas tathā

samyag jnātum aśakyatvād agamyam tat surair api
svayam tu sarvān agamat pūrvam eva svabhāvatah
acintya-saktitaś caiva sarvagatvāc ca tat param
dravato 'tyeti samtisthat tasmin karmāny adhān marut
maruty eva yatas cestā sarvām tām haraye 'rpayet

The Lord is described as n o t trembling (anejat) b e c a u s e he is

fearless. He is o n e (eka) b e c a u s e he is s u p r e m e . He is n o t
u n d e r s t o o d by e v e n the devatās (nainad devā āpnuvan) be­
cause they cannot understand h i m fully. But he, by his very
nature, has understood everything from the b e g i n n i n g of time
(pūrvam arsat). Because his p o w e r is inconceivable and be­
cause he is all-pervading, he surpasses all w h i l e remaining in
o n e place, t h o u g h they pursue him. Since all actions of the

28
 Mantra 4 29

living beings arise from Vāyu (mātariśvā) and Vāyu offers all
actions of the living beings (apah) to the Lord, a p e r s o n s h o u l d
offer everything to the Lord.

Arsat c o m e s from rs, t o k n o w . 2 3

Vedānta Deśika:
TRANSLATION
T h e Lord i s t h e i n d e p e n d e n t p e r s o n , w h o d o e s n o t m o v e , b u t
he m o v e s faster t h a n the m i n d . T h e devatās c a n n o t under­
s t a n d a n d perceive t h i s Lord t h o u g h h e i s p r e s e n t before t h e m .
T h o u g h r e m a i n i n g i n o n e place, h e o v e r t a k e s all t h o s e w h o
run. B y h i s p o w e r , t h e air carries t h e w a t e r a n d c l o u d s .

COMMENTARY
In this verse the teacher depicts the S u p r e m e Lord, w h o is
e n d o w e d w i t h all-pervasiveness already m e n t i o n e d , b y s h o w ­
ing his w o n d r o u s p o w e r s through the u s e o f contradictory
e x p r e s s i o n s . That Supreme Lord is w i t h o u t m o t i o n (anejat)
and is the principal person (ekam), or the i n d e p e n d e n t per­
s o n w i t h n o e q u a l . H e i s swifter t h a n t h e q u i c k e s t m i n d
(manaso javīyo). S o m e o n e may object "It is i m p o s s i b l e that
he d o e s n o t m o v e , and is still faster than the wind." But it is
n o t impossible. By understanding the real s e n s e , it is easy for
the Lord to d o . It is figuratively said that he d o e s n o t m o v e
because he is eternally pervading everything by himself a l o n e
( a n d t h u s d o e s n o t n e e d t o g o from o n e place t o another),
and he is swifter than the functioning of the m i n d s i n c e he

23
The verse shows the following qualities of the Lord: fearless, supreme in
power, swifter than the mind, incomprehensible even to the devatās, omni­
scient, inconceivable, omnipresent, and the source of all action.
30 īśopanisad

e x c e e d s the limits of w h e r e the m i n d c a n go at all times. T h e

other statements s h o u l d be u n d e r s t o o d in the s a m e manner.
T h u s , the devatās s u c h as Hiranyagarbha have n o t until this
time attained this o n e p e r s o n u n d e r d i s c u s s i o n (enat) w h o
has already attained all places. Before they attain real knowl­
e d g e , p e r s o n s i n the material w o r l d , w h o s e k n o w l e d g e i s
b o u n d by karma, c a n n o t understand the Lord w i t h their o w n
intelligence, e v e n t h o u g h he is eternally present before t h e m
by his powerful nature. T h u s there is no contradiction in the
statement.

Similarly, Chāndogya Upanisad says:

tat yathā hiranya-nidhim nihitam aksetra-jñā upary upari

sancaranto na vindeyuh
evam evemāh sarvāh prajā ahar ahar gacchanty etam
brahma-lokam na vindanti anrtena hi pratyūdhāh

Just as ignorant people wandering a b o u t over a g o l d e n trea­

sure h i d d e n in the earth do n o t attain the treasure because
they are unaware of it, similarly all the living beings in this
world, covered by karma, t h o u g h daily g o i n g to the Lord in
d e e p sleep, d o n o t attain the w o r l d o f the Lord. Chāndogya
Upanisad 8.3.2

He r e m a i n s e v e r y w h e r e (tisthan). It is s a i d yah prthivyām

tisthan: he remains in the earth (Brhad-āranyaka Upanisad
3 . 7 . 3 ) and ya ātmani tisthan: he r e m a i n s in the soul. T h u s
r e m a i n i n g m o t i o n l e s s e v e r y w h e r e , h e o v e r t a k e s all o t h e r s
s u c h as Garuda w h o are running. H o w e v e r quickly they run,
the Lord, t h o u g h remaining m o t i o n l e s s , is far away from them.
T h u s it is said:
 Mantra 4 31

varsāyuta-śatenāpi paksirād iva sampatan

naivāntam kāranasyeyāt yadyapi syān manojavah

E v e n if o n e travels at the s p e e d of the m i n d , like Garuda,

flying for a m i l l i o n years, o n e cannot find the e n d of the Lord.
Ahirbudhnya-samhitā

It is a s t o n i s h i n g b e c a u s e all others w h o remain m o t i o n l e s s

c a n n o t overtake a running person. The teacher speaks of an­
other a s t o n i s h i n g feature of the Lord. Situated in him, the air,
t h o u g h w i t h o u t firmness of substance to prevent objects from
falling, carries the water. This m e a n s that b e i n g supported by
the Lord w h o i s the controller o f e v e r y t h i n g a n d the c o n ­
tainer of everything, Mātariśvā (air), by the Lord's power,
carries the s u n , the c l o u d s , the c o n s t e l l a t i o n s , the planets
a n d stars. T h e smrti says:

dyauh sacandrārka-naksatram kham diśo bhūr-mahodadhih

vāsudevasya vīryena vidhrtāni mahātmanah

The p o w e r of Vāsudeva, the greatest soul, supports the sky,

the m o o n , the sun, the stars, the ākāśa, the directions, the
earth and the ocean. Mahābhārata 1 3 . 1 3 5 . 1 3 4

Baladeva V i d y ā b h ū s a n a :
TRANSLATION
T h e Lord i s w i t h o u t fear, s u p r e m e , faster t h a n t h e m i n d . T h e
s e n s e s c a n n o t r e a c h him. H e h a s g o n e far i n front. S t a n d i n g
i n o n e p l a c e h e s u r p a s s e s all o t h e r s w h o m o v e quickly. V ā y u
offers t h e a c t i o n s o f the living e n t i t i e s t o h i m .

COMMENTARY
K n o w l e d g e of brahman or G o d leads to liberation. But w h o is
32 īśopanisad

that God? This verse answers the q u e s t i o n . It is in tristubh

meter (four l i n e s of e l e v e n syllables). Anejat m e a n s "not shak­
ing; n o t m o v i n g ; w i t h o u t fear." Ekam m e a n s " o n e w i t h no
equal or no superior." It can also m e a n " a m o n g all entities
the o n e p e r s o n w i t h a form full of c o n d e n s e d k n o w l e d g e . "
Manaso javīyah m e a n s "he w h o is faster than the mind," the
person w h o c a n n o t be attained. Devā m e a n s the s e n s e s s u c h
as the eye or Brahma and other devatās. T h e devatās or s e n s e s
c a n n o t reach the Lord (enat), they c a n n o t k n o w the Lord.
W h y ? B e c a u s e he h a s departed p r e v i o u s l y (pūrvam arsat),
s i n c e he is swifter than the mind. The verse then describes
another of his extraordinary qualities. T h o u g h situated in o n e
place (tisthat) he can surpass (atyeti) all others (anyan) w h o
m o v e q u i c k l y (dhāvatah), for he is all-pervading. By h i s
acintya-śakti he can a c c o m p l i s h these feats. Moreover by the
Lord's will alone, Vāyu (mātariśvā), the cause of action in the
universe 2 4 , sustains the actions (apah) of all living beings. Or,
V ā y u offers t h e a c t i o n s o f t h e l i v i n g b e i n g s t o the Lord
25
(tasmin).

24
Though Vāyu often refers to the devatā in charge of the air element, here it
refers to the deity in charge of all movement and life, the support for all life in
the universe. He is also called Mukhya-prāna, and is again mentioned in verse
17 as anila.
25
Baladeva takes the first meaning according to Śañkara and the second mean-
ing according to Madhva.
 Mantra 4 33

Bhaktivinoda Thākura:
TRANSLATION
Paramātmā a n d jīvātmā are u n m o v i n g , s u p e r i o r to matter,
a n d faster than the mind. T h e s e n s e s c a n n o t grasp t h e m be­
c a u s e t h e y a l w a y s p r e c e d e the s e n s e s . T h o u g h the m i n d m a y
p u r s u e Paramātmā a n d jīvātmā, it cannot s u r p a s s t h e m . W h i l e
t h e y r e m a i n inactive, Vāyu p e r f o r m s a c t i o n s o n their behalf.

COMMENTARY
T h e w o r d ātmā refers to any object having qualities of ātmā: it
refers to b o t h the jīva and Paramātmā, the S u p r e m e Lord.
Paramātmā is the vibhu-caitanya, the powerful c o n s c i o u s en­
tity and jīva is the anu-caitanya, the m i n u t e c o n s c i o u s entity.
T h o u g h the distinction of vibhu and anu is eternal they are
o n e in quality of caitanya. In V e d i c s t a t e m e n t s , s o m e t i m e s
ātmā refers to jīva and s o m e t i m e s to Paramātmā. O n e should
understand w h i c h is meant according to the context. In this
verse ātmā refers to both. The verse s h o w s the superiority of
the c o n s c i o u s entity to the gross and subtle world of matter.
In the gross and subtle worlds the m i n d is the quickest. But it
lags behind the ātmā. T h o u g h jīva d o e s n o t m o v e , it takes on
life and performs actions through a c c e p t i n g Vāyu or prāna, a
p r o d u c t of māyā-śakti, material energy. Paramātmā is a l s o
u n m o v i n g but is active through his spiritual icchā-śakti and
kriyā-śakti.
 MANTRA 5
tad ejati tan naijati
tad dure tad v antike
tad antar asya sarvasya
tad u sarvasyāsya bāhyatah ||5||

Madhvācārya:
TRANSLATION
O t h e r s fear t h e Lord b u t t h e Lord fears no o n e . He is far
away, but c l o s e . H e i s i n s i d e e v e r y t h i n g a n d o u t s i d e every­
thing.

COMMENTARY
Tad ejati m e a n s "others are afraid of h i m (tat)." Tan naijati
m e a n s "he is n o t afraid of a n y o n e . " 2 6 The Tattva-samhitā sup­
ports this w i t h a similar statement:

tato bibheti sarvo 'pi na bibheti harih svayam

sarva-gatvāt sa dūre ca bahyo 'ntaś ca samīpa-gah

All fear h i m b u t Hari is n o t afraid of a n y o n e . Since he is all

pervading, he is far off and near, and is outside and inside.

(This c o n t i n u e s the t h o u g h t from the first word of the last

verse anejat. He is n o t afraid.)

26
This meaning is a continuation of the meaning given to anejat in the previ­
ous verse. Anejat means "not trembling" or "not fearful."

34
 Mantra 5 35

Vedānta Deśika:
TRANSLATION
T h a t e n t i t y m o v e s b u t d o e s n o t m o v e . I t i s v e r y far w a y b u t
a l s o c l o s e . I t i s w i t h i n e v e r y t h i n g and a l s o o u t s i d e e v e r y t h i n g .

COMMENTARY
W h a t w a s taught in the previous verse is n o w taught in an­
o t h e r w a y o u t of great respect for the subject. That entity
w h o is all pervading (tat—neuter gender) m o v e s (ejati) in the
manner j u s t e x p l a i n e d — b e i n g faster than the w i n d but n o t
moving, remaining in the devatās but being b e y o n d their per­
ception, and surpassing all, t h o u g h remaining in o n e place. It
appears to move, but by the inherent nature of that entity, it
d o e s n o t m o v e . It remains far away and also very close. This
statement of the Lord being close and far s i m u l t a n e o u s l y de­
p e n d s on being enlightened or ignorant. T h u s Śaunaka says:

parāñmukhānām govinde visayāsakta-cetasām

tesām tat paramam brahma dūrād dūratare sthitam
tan-mayatvena govinde ye narā nyasta-cetasah
visaya-tyāginas tesām vijneyam ca tad antike

For persons w h o have an aversion to Govinda and w h o are

attracted to material enjoyment, the s u p r e m e brahman is situ­
ated very far away. For those w h o are absorbed in Govinda,
surrendering full to him, w h i l e giving up material enjoyment,
the supreme brahman, w h o s h o u l d be k n o w n , is very close.
Visnu-dharma 9 5 . 1 3 . 1 5

S o m e objects are c o n t a i n e d w i t h i n o t h e r objects, and thus

they are not outside. And s o m e objects are outside other ob­
jects, and thus are n o t inside. The Lord is in neither of these
c o n d i t i o n s . T h i s i s s t a t e d i n the n e x t l i n e . That s u p r e m e
36 īśopanisad

brahman (tat) w h i c h pervades everything is w i t h i n all c o n ­

s c i o u s and u n c o n s c i o u s objects w h i c h are verified to exist by
proper proofs (asya sarvasya). Because he has no obstacle to
doing that, the Lord is; situated w i t h i n everything, and with­
out discontinuity is also situated in the e n v i r o n m e n t surround­
ing the object. He remains, simultaneously, o u t s i d e of all these
objects. Just as he exists wherever objects exist, he also e x ­
ists where t h o s e objects do n o t exist. T h i s is clearly stated in
the Upanisad attached to the Krsna Yajur Veda, in the verses
describing the thousand-headed Lord, to specify the object
of highest k n o w l e d g e :

yac ca kiñciñ jagaty asmin drśyate śrūyate 'pi vā

antar bahiś ca tat sarvam vyāpya nārāyanah sthitah

Nārāyana pervades inside and outside of everything s e e n and

heard in this universe. Mahā-nārāyana Upanisad

Baladeva V i d y ā b h ū s a n a :
TRANSLATION
H e m o v e s a n d d o e s n o t m o v e . H e i s far a n d h e i s c l o s e . H e i s
w i t h i n all e x i s t i n g t h i n g s a n d i s o u t s i d e all e x i s t i n g things.

COMMENTARY
Because of the difficulty in understanding the teachings of the
previous verse, the ātmā (Supreme Lord) under d i s c u s s i o n is
described again in this verse. This verse is in anustubh meter.
The Paramātmā m o v e s (ejati) and d o e s n o t m o v e . T h e fool
may think he m o v e s , but he d o e s not actually move. Or "does
not move" c a n m e a n h e d o e s n o t s t r a y f r o m dharma.
Paritranāya sādhūnām: he always protects his devotees. He is
also situated far away. The ignorant c a n n o t approach h i m for
 Mantra 5 37

millions of years and thus he s e e m s far away. But he is also

very c l o s e (antike), b e c a u s e he is in the heart of the k n o w e r
of brahman. For o n e w h o pervades all, w h e r e is the q u e s t i o n
of far or near? N o t o n l y is he near and far, but he is w i t h i n all
manifested objects e n d o w e d w i t h name, form and action (asya
sarvasya), and he alone (tad u) is at the same time outside all
these objects, like the ākāśa.

Bhaktivinoda Thākura:
TRANSLATION
Ātmā is b o t h m o v i n g a n d non-moving. He is far a n d near,
w i t h i n a n d o u t s i d e the u n i v e r s e .

COMMENTARY
Just as every material object has its o w n inherent energy, so
the spiritual objects have their o w n ātma-śakti. By this energy
all the contradictory qualities found in the material realm are
resolved in the spiritual objects. M o v e m e n t and n o n - m o v e ­
m e n t are opposite qualities, near and far are opposite quali­
ties, residing inside and outside are o p p o s i t e c o n d i t i o n s . These
cannot exist s i m u l t a n e o u s l y in material objects. H o w e v e r they
can exist together in the ātmā by the inconceivable p o t e n c y
of ātmā.
27

27
Bhaktivinoda continues to use the word ātmā without distinction until verse
7, where he identifies ātmā as Paramātmā. However, in the present and follow­
ing verses, the word ātmā should more likely mean Paramātmā as well. The
jīva is not described as having inconceivable powers like the Lord.
 MANTRA 6
yas tu sarvāni bhūtāny
ātmany evānupaśyati
sarva-bhūtesu cātmānam
tato na vijugupsate II6II

Madhvācārya:
TRANSLATION
H e w h o s e e s e v e r y t h i n g i n t h e Lord a n d t h e Lord i n every­
t h i n g d o e s n o t d e s i r e t o p r o t e c t himself.

COMMENTARY
The Saukarāyana-śruti says:

sarvagam paramātmānam sarvam ca paramātmani

yah paśyet sa bhayābhāvān nātmānam goptum icchati

H e w h o s e e s everything i n the Supreme (support) and s e e s

the Lord in all (regulator, controller) d o e s n o t desire to pro­
tect himself s i n c e he has no fear of a n y o n e . 2 8

Vedānta D e ś i k a :
TRANSLATION
T h u s , h e w h o s e e s all b e i n g s u l t i m a t e l y i n t h e Lord a n d t h e
Lord i n all b e i n g s n e v e r c r i t i c i z e s a n y o n e .

28
Vijugupsate can mean either "he hates" or "he desires to protect.

38
 Mantra 6 39

COMMENTARY
It has b e e n said that everything has brahman as the soul. This
verse speaks of the suitable benefit for the k n o w e r of brahman.
T h e w o r d tu indicates the special glory of o n e w h o k n o w s
brahman. In this verse the w o r d ātmā refers to the inner s o u l
of all beings (the Lord, n o t the jīva), because the Lord d o e s
n o t contract himself into the jīva, and the subject matter has
b e e n the Supreme Lord. Whatever is situated on the earth is
actually situated in the Paramātmā ultimately. That is the sig­
nificance of the w o r d eva. The p e r s o n meditates skillfully and
c o n t i n u o u s l y (anupaśyati) on this. "He is in all b e i n g s " m e a n s
s i m p l y that he pervades t h e m all ( w i t h o u t depending on them),
because it is impossible that he s h o u l d be supported by them.
T h e w o r d sa ( h e , the k n o w e r of brahman) s h o u l d be supplied
as the subject of the verb. Seeing that all things have brahman
inside and outside, he never criticizes a n y o n e b e c a u s e every­
o n e has brahman as their very self. He treats everyone just as
a person treats his personal w e a l t h and family. He never dis­
likes or insults anyone.

Baladeva Vidyābhūsana:
TRANSLATION
He w h o s e e s all b e i n g s in t h e ātmā a n d the ātmā in all b e i n g s
d o e s not hate anyone.

COMMENTARY
After describing the Lord, n o w the m e t h o d of w o r s h i p p i n g
h i m is described. T h i s mantra is in anustubh. T h e qualified
person w h o s e e s all entities from the unmanifest state of prakrti
d o w n to the i m m o b i l e grass, b o t h c o n s c i o u s and u n c o n s c i o u s
40 īśopanisad

things in the brahman (ātmani)29, and w h o s e e s the brahman

(ātmānam) in all things, as a result of s e e i n g this w a y (tatah),
d o e s n o t hate a n y o n e (na vijugupsate). This m e a n s he b e c o m e s
liberated.

Bhaktivinoda Thākura:
TRANSLATION
H e w h o s e e s all e n t i t i e s i n ātmā a n d ātmā i n all e n t i t i e s d o e s
n o t s h o w h a t r e d t o a n y creature.

COMMENTARY
Hatred and l o v e are o p p o s i t e s . U n l e s s o n e is d e v o i d of ha­
tred, o n e cannot attain love. O n e w h o s e e s everything in re­
lation to ātmā has no object of hatred. He easily attains love.

29
Sometimes the word ātman is found instead of ātmani. Baladeva says it
means ātmani.
 MANTRA 7
yasmin sarvāni bhūtāny
ātmaivābhūd vijānatah
tatra ko mohah kah śoka
ekatvam anupaśyatah ||7||

Madhvācārya:
TRANSLATION
T h e Paramātmā w i t h i n w h o m all living b e i n g s r e s i d e (yasmin
sarvāni bhūtāni) h a s a l w a y s e x i s t e d w i t h i n all living b e i n g s .
For o n e w h o s e e s Paramātmā a s o n e i n all b e i n g s a n d attains
him, what delusion can exist?

COMMENTARY
T h e grammatical structure is as follows.

T h e Paramātmā (ātmā) in w h o m all living beings reside (yasmin

sarvāni bhūtāni) has always e x i s t e d in all living beings (tatra).
For o n e w h o k n o w s Paramātmā i s o n e i n all beings, w h a t
d e l u s i o n can exist?

T h e Pippalāda-śākhā confirms this:

yasmin sarvāni bhutani sa ātmā sarva-bhūta-gah

evam sarvatra yo visnum paśyet tasya vijānatah
ko mohah ko 'thavā śokah sa visnum paryagād yatah

T h e Paramātmā in w h o m all beings exist pervades all beings.

For the k n o w i n g p e r s o n w h o s e e s Visnu everywhere, w h a t
d e l u s i o n or lamentation can exist, since he attains Visnu? In
a d d i t i o n to the fact that the k n o w e r of the Lord b e c o m e s

41
42 īśopanisad

fearless, as stated in the previous verse, this verse adds that

he b e c o m e s free of l a m e n t a t i o n and illusion. T h e repetition
in the t w o v e r s e s is to e m p h a s i z e the Lord's all-pervading
nature.

Vedānta Deśika:
TRANSLATION
W h a t l a m e n t a t i o n o r i l l u s i o n c a n e x i s t for that p e r s o n w h o
s e e s the Lord p e r v a d i n g everything, w h o a t the t i m e o f medi­
tation r e a l i z e s all b e i n g s a s parts o f the o n e Lord?

COMMENTARY
Confirming h o w the Lord is the s o u l of everything by stating
the identity of brahman w i t h e v e r y t h i n g , the teacher n o w
s h o w s h o w s e e i n g brahman d e s t r o y s i l l u s i o n and l a m e n t a ­
tion. At the time of meditation, for the p e r s o n w h o k n o w s
this independent entity through considering the scriptures as
taught by the guru, there is a perception that Paramātmā alone
has all other entities as it's attributes (sarva-viśistha). That is
the m e a n i n g of saying "All entities are the ātmā." Identity of
ātmā or the Lord w i t h everything is similar to the relation of
the s o u l to the b o d y ( b e i n g the prime factor in the b o d y ) .
T h i s usage is in the Vedas and in c o m m o n perception, as in
the statement "I am the Lord." (This d o e s n o t m e a n literal
identity, but identity because the Lord is the prime m o v e r of
one's e x i s t e n c e . ) T h u s the theory that on realization of the
o n e brahman, the individuals in the universe cease to e x i s t
(bādha), the theory that the jīva and the w o r l d are s i m p l y a
false s u p e r i m p o s i t i o n on brahman (upacāra) and the theory
of o n e n e s s of svarūpa (svarūpaikya) of all t h i n g s w h e r e
brahman transforms i n t o e v e r y t h i n g are rejected. W h e n at
t h e t i m e o f m e d i t a t i o n , t h e r e a r i s e s t h e p e r c e p t i o n that
 Mantra 7 43

Paramātmā is the s o u l of all entities in the person w h o has

knowledge, then at that time, illusion (moha) in the form of
e r r o n e o u s k n o w l e d g e c o n c e r n i n g the jīva's i n d e p e n d e n c e ,
d o e s not arise. That person, w h o s e e s the o n e Lord pervad­
ing all things (ekatvam anupaśyatah), suffers no lamentation
(śoka) from death of a s o n or loss of a k i n g d o m because he
has attained c o m p l e t e lack of p o s s e s s i v e n e s s for all things in
this world - s i n c e he understands that everything is part of
the Lord.

anantam bata me vittam yasya me nāsti kiñcana

mithilāyām pradīptāyām na me kimcit pradahyate

Detached Janaka said: My treasures are unlimited but noth­

ing b e l o n g s to me. If the w h o l e of Mithila were burnt d o w n ,
still n o t h i n g of m i n e is burnt. Mahabhārata 1 2 . 1 7 . 1 8

T h e word " o n e n e s s " (ekatvam) d o e s n o t m e a n "only o n e en­

tity and n o t h i n g else," but rather o n e entity w i t h everything
else as its attributes, b e c a u s e there is no s t a t e m e n t in this
work w h i c h negates the statement in the first verse "every­
thing is pervaded by the Lord." (Everything, including this
material world, is also real.) And it w o u l d be impossible to
begin teaching about s u c h absolute o n e n e s s , since a person
w o u l d have to admit duality in the form of k n o w l e d g e and
ignorance c o n c e r n i n g the falsity of all experience e v e n to begin
teaching.

N o r can o n e talk of "seeing o n e n e s s " by realization of o n e

svarūpa in mutually contrary e x i s t i n g objects ( w h i c h are n o t
false), because there w o u l d arise a destruction e v e n of one's
o w n or others' ability to discern that o n e n e s s at the time of
44 īśopanisad

perfection, w h e n there is a d i s s o l u t i o n of obstacles to s e e i n g

o n e n e s s . W h a t is explained in this verse is s e e i n g o n e entity
w i t h all other real entities acting as its attributes, following
after all scriptural evidence. It is better to e x p l a i n o n e n e s s
u n d e r d i s c u s s i o n in terms of a particular relationship. For
instance the w o r d " o n e " is u s e d to describe a particular rela­
t i o n s h i p in the following example, rāma-sugrīvayor aikyam:
there is o n e n e s s of Rama and Sugrīva. (Rāmāyana 5 . 3 3 . 4 9 )

T h o u g h it is possible to take these t w o verses (6 and 7) as

d e s c r i p t i o n s of h o w the liberated p e r s o n s (mukta) s e e the
world, according to the c o n t e x t of w h a t has b e e n said ear­
lier, they are meant as praise of the person aspiring for lib­
eration (mumuksu).

Here the w o r d s e e i n g (anupaśyatah.) refers to s e e i n g w i t h

k n o w l e d g e arising from scriptures and w i t h k n o w l e d g e w h i c h
takes the form of w o r s h i p of the Lord, w h i c h is the e s s e n c e of
the scriptures, w i t h an intense desire for a clear v i s i o n of the
Lord. The verse s h o u l d n o t be considered as praise for the
direct realization of the Lord arising from samādhi, b e c a u s e
the m e t h o d to attain that realization (rather than the realiza­
tion itself) is the topic under discussion. In the Śrī-bhāsya it
i s a l s o e x p l a i n e d t h a t t h e w o r d darśana ( " s e e i n g " or
anupaśyatah) m e a n s "the object of one's w o r s h i p " (rather than
s e e i n g or realizing) in all statements c o n c e r n i n g teaching the
m e t h o d of liberation.

Baladeva Vidyābhūsana:
TRANSLATION
W h a t d e l u s i o n o r l a m e n t a t i o n c a n e x i s t for o n e w h o s e e s
o n e n e s s , w h e n all b e i n g s are brahman for that k n o w e r ?
 Mantra 7 45

COMMENTARY
The s a m e m e a n i n g is expressed in this verse. It is in anustubh
meter. For the person in k n o w l e d g e , if all entities are in the
Paramātmā and the Paramātmā is in all things, and thus all
entities are brahman (ātmā eva abhūt), by contemplating śruti
s t a t e m e n t s u c h as sarvam khalv idam brahma: everything is
brahman (Chāndogya Upanisad 3 . 1 4 . 1 ) , what illusion or lam­
entation can exist for that person s e e i n g o n e n e s s (ekatvam)?
Illusion and lamentation arise from ignorance of this matter.

Bhaktivinoda Thākura:
TRANSLATION
W h e n a p e r s o n s e e s the o n e n e s s o f the Lord w i t h all e n t i t i e s ,
w h a t i l l u s i o n or grief c a n e x i s t for that p e r s o n s e e i n g o n e ­
ness?

COMMENTARY
Illusion and grief act contrary to knowledge. W h e n illusion
and grief exist in the heart, k n o w l e d g e cannot remain there.
Just as all hatred vanishes w h e n a person s e e s everything in
relation to Paramātmā, illusion and grief also disappear. T h u s
it is necessary to establish a relationship with Paramātmā.
 MANTRA 8
sa paryagāc chukram akāyam avranam
asnāviram śuddham apāpa-viddham
kavir manīsī paribhūh svayambhūr
yāthātathyato 'rthān vyadadhāc chāśvatībhyah samābhyah\\8\\

Madhvācārya:
TRANSLATION
T h e k n o w e r o f t h e all-pervading Lord a t t a i n s t h e Lord, w h o
is w i t h o u t grief, perfect in qualities a n d eternal, w i t h o u t subtle
o r g r o s s b o d y , m o s t purifying a n d u n t o u c h e d b y s i n . H e i s
o m n i s c i e n t , c o n t r o l l i n g the m i n d s o f all, t h e b e s t a n d inde­
p e n d e n t . S u c h a Lord h a s c r e a t e d real objects eternally.

COMMENTARY
Varāha Purāna explains the verse:

śukram tac-choka-rāhityād avranam nitya-pūrnatah

pāvanatvāt sadā śuddham akāyam liñga-varjanāt
sthūla-dehasya rāhityād asnāviram udāhrtam
evam bhūto 'pi sārvajñāt kavir ity eva śabdyate
brahmādi-sarva-manasām prakrter manaso 'pi ca
īśitrtvān manīsī sa paribhūh sarvato varah
sadā 'nanyāśaraytvāc ca svayambhūh parikīrtitah
sa satyamjagad etādrn nityam eva pravāhatah
anādy-ananta-kālesu pravāhaika-prakāratah
niyamenaiva sasrje bhagavān purusottamah
saj-jñānānanda-śrīso 'sau saj-jñānānanda-bāhukah
saj-jñānānanda-dehaś ca saj-jñānānanda-pādavān
evam bhūto mahāvisnur yathārtham jagad īdrśam
anādy-ananta-kālīnam sasarjātmecchayā prabhuh

46
 Mantra 8 47

T h e Lord is called śukram (bright) because he is d e v o i d of

lamentation. He is called avranam ( w i t h o u t b l e m i s h ) because
he is eternally perfect. He is called śuddham because he puri­
fies everything. He is called akāyam (without b o d y ) because
he is devoid of a subtle body. He is called asnāviram ( w i t h o u t
v e i n s ) because he is devoid of a gross body. He is called kavih
( w i s e ) because he k n o w s everything. He is called manīsī ( w i s e )
b e c a u s e h e c o n t r o l s the m i n d s all b e i n g s b e g i n n i n g w i t h
Brahma and e v e n controls the m i n d of Laksmī. He is called
paribhuh b e c a u s e h e i s t h e b e s t o f all. H e i s k n o w n a s
svayambhuh (self-born) b e c a u s e he n e v e r takes s h e l t e r of
a n y o n e else. The Supreme Lord has created the real w o r l d in
a regulated w a y in the manner of a c o n t i n u o u s l y flowing cur­
rent, w h i c h is eternal but changing, in beginningless and end­
less time. His head is eternal existence, k n o w l e d g e and bliss.
H i s arms are eternal existence, k n o w l e d g e and bliss. H i s b o d y
is eternal existence, k n o w l e d g e and bliss. His feet are eternal
existence, k n o w l e d g e and bliss. By his will alone s u c h a Lord
w i t h perfect q u a l i t i e s , M a h a v i s n u , creates a real u n i v e r s e
w h i c h is w i t h o u t beginning and end. 3 0

30
The Lord is without grief because he is perfect, without a gross and subtle
body. He is without sin because he is pure. But can a bodiless person create a
universe? To remove this doubt, the next line indicates the Lord still has
qualities in a spiritual body. Thus he is described as omniscient, the controller
of the mind, the best, and independent. Finally he is described as creating a real
world as it was before, eternally.
 48 īśopanisad

V e d ā n t a Deśika:
TRANSLATION
T h e k n o w e r o f the Lord, w i t h t r a n s c e n d e n t a l v i s i o n , w h o i s
intelligent, w h o s u r p a s s e s all o t h e r s i n k n o w l e d g e , w h o i s
indifferent t o objects o f t h i s w o r l d , attains t h e Lord w h o i s
self-manifesting, w i t h o u t a m a t e r i a l b o d y h a v i n g d e f e c t s or
v e i n s , w h o s e character i s faultless, a n d w h o i s u n t o u c h e d b y
s i n , piety, karma or i g n o r a n c e . Carefully c o n s i d e r i n g all ob­
j e c t s o f t h i s world, h e c o n t i n u a l l y s e e s w h i c h are favorable
a n d unfavorable for h i s a t t a i n m e n t of t h e Lord.

COMMENTARY
T h e teacher again describes t h e p e r s o n w h o k n o w s the Lord
and jiva by clearly defining the object he s h o u l d k n o w . That
p e r s o n (sa) w h o understands that brahman is the s o u l w i t h i n
all b e i n g s will attain (paryagāt) that Lord described in the
verse. 3 1 This is reasonable b e c a u s e there are statements say­
ing that he w h o k n o w s brahman attains brahman. Or it c a n be
taken as a description of w h a t the practitioner e x p e r i e n c e s
d u r i n g samādhi as in s t a t e m e n t s s u c h as atra brahma
samaśnute: in that state he enjoys brahman. (Katha Upanisad).

He attains the Lord w h o is dazzling (śukram), being self-mani­

festing like light. T h o u g h the Lord is the s o u l in all bodies, he
d o e s n o t have a body produced by karma (akāyam). There­
fore he has no defects (avranam) and has no v e i n s (asnāviram).

41
Paryagāt is an aorist form, which usually denotes the past. However accord­
ing to the rule chandasi luñ lañ litah (Pānini 3.4.6), in the Vedas, the aorist,
imperfect and perfect tenses can be employed optionally to indicate all tenses.
 Mantra 8 49

He has no faults s u c h as dissatisfaction or ignorance

(śuddham). T h e Lord is n o t t o u c h e d by karmas in the form of
s i n and piety caused by cause and effect originating in igno­
rance (apāpaviddham). The same is c o n c l u d e d in statements
s u c h as sarve pāpmāno 'to nivartante: all s i n s are absent in
h i m . (Chāndogya Upanisad 8.4.1) Thus this Paramātmā, w h o
is contrary to all despicable qualities, s h o u l d be attained by
the aspirant for liberation, and because he is the cause of that
attainment, he s h o u l d be worshipped.

T h e n the k n o w e r of brahman (sa) is d e s c r i b e d w i t h terms

s u c h as "the seer of what is b e y o n d the s e n s e s . " The k n o w e r
has e x t e n d e d v i s i o n (kavi). Or kavi ( p o e t ) c a n m e a n the cre­
ator of c o m p o s i t i o n s expressing realization of the Supreme
Lord s u c h as Vyāsa. That w h i c h controls the m i n d is intelli­
g e n c e . It is called manīsā. O n e w h o p o s s e s s e s that intelligence
i s called manīsī. Paribhū m e a n s o n e w h o exists everywhere
( h e is b e y o n d the limits of the body), or surpasses all others
w h o have k n o w l e d g e . Or it c a n m e a n the p e r s o n w h o over­
c o m e s all hostile e l e m e n t s s u c h as anger, lust and greed, w h i c h
are difficult to control. Svayambhū m e a n s he is indifferent to
all other things, while constantly s e e i n g the ātmā. Carefully
considering all things, he fixes in his m i n d on the supreme
g o a l , t h e m e t h o d s for a t t a i n i n g i t , a n d t h e o b s t a c l e s
(yāthātathyato 'rthān vyadadhāt) for many years (śāśvatibhyah
samābhyah)—for removing all obstacles until he attains
brahman.

Or o n e c a n e x p l a i n the verse taking the subject as the Lord

and the object as the jīva. T h u s all w o r d s like śukram refer to
the pure jīva free of all contamination. Sa paryagāt refers to
the s u p r e m e lord w h o is situated everywhere. T h e other w o r d s
50 Iśopanisad

in reference to the Lord s u c h as kavi ( m e a n i n g p o e t , a n d

mansī—most i n t e l l i g e n t , paribhū—containing everything,
svayambhū—independent) are easily understood. This Lord
arranges all real objects in this w o r l d (yāthātathyato 'rthān
vyadadhāt) until their destruction (śāśvatibhyah samābhyah)
for the liberated jīva. T h e y are n o t s i m p l y appearances like
magical tricks of a magician.

Baladeva Vidyābhūsana:
TRANSLATION
That p e r s o n i n k n o w l e d g e a t t a i n s t h e Lord w h o i s pure c o n ­
s c i o u s n e s s a n d bliss, w h o i s w i t h o u t material b o d y a n d w i t h ­
o u t v e i n s , a n d w h o i s pure, d e v o i d o f s i n . T h e Lord, w h o i s
o m n i s c i e n t , w i s e , the c o n t r o l l e r o f all b e i n g s a n d i n d e p e n ­
dent, h a s e s t a b l i s h e d all real o b j e c t s eternally.

COMMENTARY
The result of perceiving the ātmā by the qualified person as
described in the previous verses is here delineated. This verse
is in jagati meter. (There s h o u l d be four lines of twelve syl­
lables each, but there are e x c e p t i o n s . ) Sa indicates the quali­
fied person described in the previous verses. That person in
k n o w l e d g e attains (paryagāt) the Paramātmā. W h a t is t h e
nature of that Paramātmā? He is śukram, having the nature
of pure c o n s c i o u s n e s s a n d bliss. He is akāyam, w i t h o u t a
material b o d y w h o s e p u r p o s e i s s e n s e gratification. H e i s
avranam, w i t h o u t faults, b e i n g perfect. He is w i t h o u t v e i n s
(asnāviram). T h e cause of this is described in the n e x t de­
scriptive element. He is śuddham, w i t h o u t a t o u c h of impu­
rity. This is made clearer by the w o r d apāpa-viddham: he is
d e v o i d of pāpa and punya. T h o u g h w i t h o u t (a material) body,
by his inconceivable energy he creates, maintains and destroys
 Mantra 8 51

the universe. T h u s the verse s a y s that the m a n in k n o w l e d g e

s e e s that ātmā (brahman) as the p e r s o n w h o has established
(vyadadhāt) eternally (śāśvatībhyah samābhyah) all objects
w i t h their real form (yāthā-tathyatah arthān). W h a t are h i s
qualities? He is o m n i s c i e n t (kavih), intelligent (manīsī), the
controller of all (paribhūh), and i n d e p e n d e n t (svayambhūh).

Bhaktivinoda Thākura:
TRANSLATION
T h e Paramātmā i s all pervading, pure, w i t h o u t b o d y , w i t h o u t
injury, w i t h o u t veins, w i t h o u t false appearance, b e y o n d māyā,
s e e i n g e v e r y w h e r e , o m n i s c i e n t , self-manifesting a n d control­
l i n g all. He arranges all eternal o b j e c t s in their p r o p e r cat­
egory by his inconceivable powers.

COMMENTARY
T h e Bhāgavatam s h o w s five b a s i c objects of e x i s t e n c e
(padārtha) w h i c h are d e p e n d e n t on the Lord:

dravyam karma ca kālaś ca svabhāvo jīva eva ca

yad anugrahatah santi na santi yad upeksayā

O n e s h o u l d definitely k n o w that all material ingredients, karma

or destiny, time, impressions, and the living entities w h o are
m e a n t to enjoy t h e m all, exist by H i s m e r c y only, and as s o o n
as He d o e s n o t care for them, everything b e c o m e s n o n e x i s t ­
ent. SB 2 . 1 0 . 1 2

T h e s e padārthas are distinguished by their particular quali­

ties. Śruti says nityo nityānām cetanaś cetanānām eko bahūnām:
a m o n g eternal objects the Lord is the chief eternal object and
a m o n g all c o n s c i o u s entities the Lord is the chief c o n s c i o u s
entity: he is the chief a m o n g many. (Śvetāśvatara Upanisad
52 Iśopanisad

6 . 1 3 ) By this we understand that the five objects are eternal.

But the Paramātmā is the s u p r e m e eternal because he is the
shelter of all other eternal objects. He d o e s n o t have a mate­
rial body. H i s perfect b o d y is always spiritual. He performs
all activities by his spiritual energy. 3 2

32
This commentary is an explanation of the last sentence of the verse: he
arranges all eternal objects in their proper category by his inconceivable powers.
 MANTRA 9
andham tamah praviśanti
ye 'vidyam upāsate |
tato bhūya iva te tamo
ya u vidyāyām ratāh ||9||

Madhvācārya:
TRANSLATION
T h o s e w h o w o r s h i p w i t h false k n o w l e d g e fall i n t o b l i n d i n g
d a r k n e s s a n d t h o s e w h o w o r s h i p w i t h true k n o w l e d g e a l o n e
( w i t h o u t c o r r e c t i n g false k n o w l e d g e ) fall i n t o e v e n greater
darkness.

COMMENTARY
The Kūrma Purāna explains:

anyathopāsakāye tu tamo 'ndham yānty asamśayam

tato'dhikam iva vyaktam yanti tesām anindakāh
tasmād yathā svarūpam tu nārāyanam anāmayam
ayathārthasya nindām ca ye viduh saha sajjanāh
te nindayāyathārthasya duhkhājñānādi-rūpinah
duhkhājñānādi-santīrnāh suhha-jñānādi-rūpinah
yathārthasya parijnānāt sukha-jñānādi-rūpatām yanti

W i t h o u t doubt, the worshippers of deities other than Visnu

g o t o blinding darkness, but e v e n m o r e s o t h o s e w h o d o n o t
criticize them. T h o s e w h o k n o w Nārāyana in his true form,
free from faults, and simultaneously criticize those w i t h false
k n o w l e d g e of V i s n u are the true d e v o t e e s . By criticizing false
knowledge, w h i c h is full of sorrow and ignorance, they cross
over s o r r o w and ignorance. By k n o w i n g the c o m p l e t e truth,

53
54 īśopanisad

w h i c h is full of bliss and k n o w l e d g e , they attain bliss and

knowledge.

Vedānta D e ś i k a :
TRANSLATION
T h o s e w h o are a b s o r b e d i n performance o f prescribed ac­
t i o n s w i t h o u t k n o w l e d g e e n t e r i n t o d a r k n e s s . But t h o s e w h o
e n g a g e o n l y i n k n o w l e d g e w h i l e n e g l e c t i n g t h e performance
o f prescribed d u t i e s e n t e r i n t o e v e n greater darkness.

COMMENTARY
Having already taught the cultivation of k n o w l e d g e w h o s e
object is the Paramātmā e n d o w e d w i t h w o n d r o u s energies,
w h i l e performing karma as an auxiliary activity (verses 1 and
2 ) , the teacher in this verse criticizes the practice of karma
alone and k n o w l e d g e alone, and states that the highest goal
will b e a c h i e v e d o n l y b y cultivating k n o w l e d g e along w i t h
practice of varnāśrama. T h o s e w h o , e x c e s s i v e l y attached to
enjoyment and power, perform w i t h absorbed m i n d (upāsate)
karma (avidyām) d e v o i d of jñāna enter into very dense igno­
rance (andham tamah). Avidyā is equated w i t h karma in the
following verse. Avidyā karma-samjñā 'nyā trtīyā śaktir isyate:
there is a third energy called avidyā or karma. (Visnu Purāna
6.7.61) Or, they enter the place of suffering inevitably caused
by a b s o r p t i o n in artha, dharma and kāma w i t h o u t moksa. T h e
writers on the subject declare the continual suffering of those
engaged only in karma:

plavā hy ete adrdhā yajñarūpā astādaśoktam avaram yesu karma

etac chreyo ye 'bhinandanti mūdhā jarā-mrtyum te punar evāpi yanti

T h o s e w h o practice inferior karma of e i g h t e e n parts are like

 Mantra 9 55

unsteady boats w i t h their absorption in sacrifices. These fool­

ish persons, w h o rejoice that this is the highest goal, attain
old age and death repeatedly. Mundaka Upanisad 1.2.7

T h o s e w h o engage o n l y in knowledge, giving up karmas suit­

able to their qualifications, enter into e v e n greater ignorance
than those absorbed in karma alone. The word iva suggests
that the extent of ignorance cannot be properly understood.
The w o r d u s h o u l d be c o n n e c t e d w i t h vidyāyām. T h u s the
meaning is "those engaged in k n o w l e d g e only."

Baladeva V i d y ā b h ū s a n a :
TRANSLATION
T h o s e w h o e n g a g e s o l e l y in karma attain blind ignorance a n d
those w h o engage solely in jñāna attain even greater igno­
rance.

COMMENTARY
N o w the Upanisad speaks to the p e r s o n s w h o desire to live
their l i v e s s i m p l y performing p r e s c r i b e d actions, w i t h o u t
k n o w l e d g e of the ātmā w h i c h w a s previously discussed.

This and the n e x t five mantras are in anustubh meter. In these

verses there i s criticism of b o t h karma and jñāna w h e n they
are performed i n d e p e n d e n t of each other, with a desire that
they should be performed together. T h o s e living b e i n g s w h o
perform (upāsate) o n l y karma (avidyām), w h i c h is the oppo­
site of knowledge, w h o perform actions to attain Svarga, en­
ter into darkness or ignorance (tamah) where n o t h i n g can be
s e e n (andham). T h i s m e a n s they experience repeated birth
and death w i t h material bodies. But (u) those w h o cultivate
o n l y impersonal ātma-jñāna (vidyāyām) enter an e v e n w o r s e
56 īśopanisad

state (bhūyah) of ignorance than the blind state of repeated

birth and d e a t h (tatah).33

Bhaktivinoda Thākura:
TRANSLATION
O n e w h o i s s i t u a t e d i n i g n o r a n c e (material life) g o e s t o t h e
r e g i o n o f d a r k n e s s . O n e e n g a g e d i n k n o w l e d g e ( s e e k i n g im­
p e r s o n a l l i b e r a t i o n ) g o e s t o a n e v e n darker region.

COMMENTARY
Paramātmā h a s i n c o n c e i v a b l e energy. T h i s is u n d e r s t o o d from
scriptures. T h e Śvetāśvatara Upanisad ( 6 . 8 ) says: parāsya
śaktir vividhaiva śrūyate: the Lord h a s various energies. O n e
of the energies is called māyā. By this māyā, Paramātmā cre­
ates this world. M ā y ā has t w o functions: vidyā and avidyā.
T h e vidyā f u n c t i o n destroys matter. T h e avidyā function cre­
ates matter. T h o s e m e n engaged in matter are situated in the
avidyā function and their spiritual nature is covered by the
darkness of matter.

T h o s e w h o b e c o m e d e t a c h e d from m a t t e r - t h o u g h they are

able to destroy matter ( w i t h the vidyā f u n c t i o n ) — d o n o t re­
ceive the shelter of the Lord's spiritual śakti u n l e s s they per­
form bhakti. T h u s , t h e y ( a b s o r b e d in vidyā) e n t e r i n t o a
darker region w h e r e the ātmā s e e m s to be destroyed. If the

33
Cultivation of vidyā alone without previously doing karma leads to worse
darkness because it will lead to failure. One will attain neither liberation, nor
the purification that karma brings.
 Mantra 9 57

jīva d o e s n o t establish a relation w i t h Paramātmā in this ma­

terial world, he c a n n o t be liberated from matter. W h e n a
person gives up the variety of qualities found in this world as
despicable, he then b e c o m e s attracted to s o m e t h i n g without
qualities, w h i c h creates a great o b s t a c l e for the jīva. T h e
devatās describe this state:

ye 'nye 'ravindāksa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayah
āruhya krcchrena param padam tatah
patanty adho 'nādrta-yusmad-añghrayah

O lotus-eyed Lord, although n o n - d e v o t e e s w h o accept severe

austerities and penances to achieve the highest position may
think themselves liberated, their intelligence is impure. They
fall d o w n from their position of imagined superiority because
they have no regard for your lotus feet. SB 1 0 . 2 . 3 2
 M A N T R A 10
anyad evāhur vidyayā
anyadāhur avidyayā |
iti śuśrūma dhīrānām
ye nas tad vicacaksire ||10||

Madhvācārya:
TRANSLATION
T h e y s a y that o n e result i s a t t a i n e d b y correct k n o w l e d g e
(vidyā) a n d a n o t h e r r e s u l t by c o r r e c t i n g w r o n g k n o w l e d g e
(avidyā).34 T h u s w e h a v e h e a r d from t h e w i s e w h o have e x ­
plained it to us.

Vedānta Deśika:
TRANSLATION
T h e p r e v i o u s ācāryas h a v e s a i d that t h e m e a n s of l i b e r a t i o n
i s different from c u l t i v a t i n g o n l y p r e s c r i b e d d u t i e s o r o n l y
k n o w l e d g e . W e h a v e h e a r d t h i s from t h e s e e r s o f the Lord
w h o t a u g h t u s a b o u t liberation t h r o u g h c o m b i n i n g b o t h prac­
tices.

COMMENTARY
In this verse the teacher explains the m e t h o d of gaining lib­
eration. Against the normal usage, the instrumental case has
b e e n u s e d w i t h the m e a n i n g of the ablative case (avidyā and
vidyayā s h o u l d m e a n avidyāt and vidyāt). O t h e r w i s e there

34
Following his quotation from Kūrma Purana, Madhva gives the meaning of
avidyā in this and the next verse as condemning false knowledge, whereas in
the previous verse it meant only "wrong knowledge."

58
 Mantra 10 59

w o u l d be no m e a n i n g to the statement (otherwise there w o u l d

be no c o n n e c t i o n to the word anya and c o n s e q u e n t l y no mean­
ing to the s t a t e m e n t s ) . Verse 13 is structured in the s a m e
way. The p r e v i o u s ācāryas ( u n s t a t e d b u t u n d e r s t o o d ) have
said (āhuh) that the means of attaining liberation is different
(anyat) from the practice of karma alone w i t h o u t knowledge
and different from the practice of k n o w l e d g e a l o n e without
karma. Or suitable also is "The Upanisads say." Next, it is
stated that the m e a n i n g presented here c o m e s in a long line
of s u c c e s s i o n . In this way ( i d ) we have heard (śuśrūma) from
t h e m , t h o s e w h o w e r e fully d e d i c a t e d t o m e d i t a t i o n o n
Paramātmā (dhīrānām), the previous ācāryas, w h o after de­
liberation, taught this means of liberation (tad) to us (nah),
w h o have h u m b l y approached t h e m w i t h obeisance. The pos­
sessive case (dhīrānām—of the dedicated teachers) means the
ablative ( w e have heard from the dedicated teachers). Or the
w o r d vacanam ( w o r d s ) can be supplied w i t h dhīrānām to m e a n
"we have heard the w o r d s of t h o s e dedicated to Paramātmā."
The perfect tense (śuśrūma) is u s e d to s h o w the inability of
grasping the w h o l e m e a n i n g of brahma-vidyā b e c a u s e it is dif­
ficult to understand. 3 5

Baladeva V i d y ā b h ū s a n a :
TRANSLATION
T h e w i s e s a y that o n e result i s a t t a i n e d b y jñāna a n d another
r e s u l t i s a t t a i n e d b y karma. T h u s w e h a v e h e a r d from the
wise, w h o have explained it to us.

35
The perfect tense indicates a remote past beyond the experience of the speaker.
Therefore first person (I or we) is rarely used, since this would indicate direct experience.
When the first person (I or we) is used in the perfect tense it shows a distracted state of
mind, very distant from one's own experience.
60 īśopanisad

COMMENTARY
T h i s verse s p e a k s of t h e different r e s u l t s from karma a n d
jñāna. By jñāna (vidyayā) o n e g e t s o n e r e s u l t . By karma
(avidyayā) o n e g e t s another result. The adherents of brahman
claim that o n l y from ātma-jñāna o n e c a n attain liberation and
other learned m e n c l a i m that by karma o n e c a n attain Pitr-
loka. Thus the śrurt says karmanā pita-loko vidyayā deva-loko
deva-loko vai lokānām śresthas tasmād vidyām praśamsanti: by
karma o n e attains Pitr-loka and by jñāna o n e attains Deva-
loka; Deva-loka is the best place, and that is w h y the w i s e
praise jñāna. (Brhad-āranyaka Upanisad 1.5.16) H o w d o e s
o n e k n o w this? In this w a y (iti) we h a v e heard (śuśrūma)
w o r d s of t h e w i s e m e n (dhīrānām), w h o , as ācāryas, h a v e
explained to u s karma and jñāna (tat) i n terms of their actual
result. T h i s m e a n s that this scripture has c o m e to us in the
disciplic s u c c e s s i o n from them.

Bhaktivinoda Thākura:
TRANSLATION
K n o w l e d g e o f Paramātmā i s different from b o t h k n o w l e d g e
(vidyā) a n d i g n o r a n c e (avidyā). We h a v e h e a r d t h i s from t h e
l e a r n e d w h o h a v e taught u s .

COMMENTARY
Ātmā is a spiritual object, separate from b o t h vidyā and avidyā
( w h i c h are f u n c t i o n s of māyā). Paramātmā c a n n o t be cov­
ered by māyā at all. Paramātmā's svarūpa-śakti a l l o w s māyā
to act. Paramātmā is t h u s the controller of māyā. T h o u g h jīva
is also a spiritual object, he is minute:

bālāgra śata-bhāgasya śatadhā kalpitasya ca

bhāgo jīvah sa vijñeyah sa cānantāya kalpate
 Mantra 1 0 61

W h e n the upper p o i n t of a hair is divided i n t o o n e hundred

parts and again e a c h of s u c h parts is further divided into o n e
hundred parts, e a c h s u c h part is the m e a s u r e m e n t of the di­
m e n s i o n of the spirit soul. Śvetāśvatara Upanisad 5.9

F r o m this s t a t e m e n t of Śvetāśvatara Upanisad we c a n under­

stand that the jīva is anu-caitanya. Because the jīva is n o t all-
powerful, he e n d s up b e i n g controlled by māyā. Falling under
māyā's control, he b e g i n s to lament. C o v e r e d by avidyā he
experiences suffering in the darkness of matter. W h e n he takes
shelter of vidyā to g e t relief from suffering, he falls into e v e n
greater suffering by c o n t e m p l a t i n g the impersonal G o d with­
out qualities. T h u s the Veda (this verse) says: O jīva, search­
i n g for truth about ātmā, ātmā is different from b o t h vidyā and
avidyā.36

36
This is a unique explanation of this verse.
 MANTRA 11
vidyām cāvidyām ca yas
tad vedobhayam saha |
avidyayā mrtyvah tlrtvā
vidyayāmrtam asnute ||11||

Madhvācārya:
TRANSLATION
H e w h o k n o w s b o t h correct k n o w l e d g e a n d false k n o w l e d g e ,
h a v i n g s u r p a s s e d m i s e r y a n d i g n o r a n c e b y d e f e a t i n g false
k n o w l e d g e - w h i c h is full of m i s e r y a n d i g n o r a n c e - a t t a i n s
k n o w l e d g e a n d b l i s s b y true k n o w l e d g e - w h i c h i s full o f
knowledge and bliss.

Vedānta Deśika:
TRANSLATION
He w h o k n o w s prescribed duties and knowledge together,
w h o practices both together, with duties as an assistant to
k n o w l e d g e , c r o s s e s o v e r karmas w h i c h c a u s e r e p e a t e d d e a t h
b y performance o f d u t i e s w h i c h purify h i m , a n d a t t a i n s the
faultless Lord b y m e d i t a t i o n o n the Lord.

COMMENTARY
T h i s verse s u m m a r i z e s w h a t w a s said in the previous verse.
T h e p o s s e s s o r of the above teachings k n o w s b o t h vidyā, c o n ­
s i s t i n g of w o r s h i p of Paramātmā, and avidyā, c o n s i s t i n g of
karma as a s e c o n d a r y practice and c o m b i n e s t h e m t o g e t h e r
w i t h o u t m u t u a l conflict (ubhayam saha). It is s a i d that he
k n o w s b o t h together (saha veda) b e c a u s e he practices b o t h
impartially, vidyā b e i n g the m a i n e l e m e n t and karma b e i n g

62
 Mantra 11 63

the secondary e l e m e n t . In this way, b o t h s h o u l d be k n o w n

w i t h o u t prejudice. T h e s t a t e m e n t d o e s n o t m e a n that o n e
s h o u l d k n o w b o t h b e c a u s e k n o w i n g b o t h the beneficial and
unbeneficial is valuable. If o n e argues that s u c h a m e a n i n g is
possible b e c a u s e karma h a s j u s t b e e n criticized, that m u s t be
rejected b e c a u s e k n o w l e d g e h a s a l s o b e e n criticized. B o t h
(karma and k n o w l e d g e ) s h o u l d t h e n be rejected. T h e n e x t
statement also defeats that argument.

H a v i n g c o m p l e t e l y c r o s s e d over all a c c r u e d karmas w h i c h

cause death (mrtyum tīrtvā) in the form of restriction of knowl­
edge, by performing prescribed karma as a l i m b of k n o w l ­
edge, he attains Paramātmā (amrtam) w h o p o s s e s s no faults,
by vidyā ( c o n t e m p l a t i n g P a r a m ā t m ā ) as e x p l a i n e d earlier
(verse 6 ) . Amrta refers to the brahman, etad amrtam abhayam
etad brahma: t h i s brahman is amrta a n d f e a r l e s s n e s s .
(Chāndogya Upanisad 4 . 1 5 . 1 ) T h o u g h the w o r d amrta is syn­
o n y m o u s w i t h liberation or freedom from death, there is no
fault of redundancy in the s t a t e m e n t by accepting the above
explanation. 3 7 Mrtyum tirtvā m e a n s "having c r o s s e d over the
obstacles in practicing the m e a n s of realization." Because of
having destroyed the obstacles to attainment of the Lord, o n e
then attains the Lord (amrtam aśnute).

S o m e explain this s t a t e m e n t as "attaining death by ignorance"

by forgetting the natural import of the verse. 3 8 In d o i n g s o ,

37
The statement could read "having being liberated (surpassing death) by
avidyā, the knower of brahman attains liberation (eternal life). However that
would be a literary fault called punar-ukti or redundancy.
38
Perhaps this is a sarcastic reference to Śankara's interpretation. For him,
avidyā is performance of sacrifice and vidyā is worship of devatās. Both lead to
rebirth.
64 īśopanisad

they attain death by their o w n ignorance. Visnu Purāna h o w ­

ever confirms the e x p l a n a t i o n just given:

iyāja so 'pi subahūn yajnān jñāna-vyapaśrayah

brahma-vidyām adhisthāya tartum mrtyum avidyayā

D e v o i d of k n o w l e d g e of brahman, Janaka performed m a n y

sacrifices in order to c r o s s over o b s t a c l e s by avidyā (sacri­
fice, karma), in order to fix himself in k n o w l e d g e of brahman.
Visnu Purāna 6 . 6 . 1 2

T h e Śrī-bhāsya h a s explained avidyā as karma or prescribed

duties, w h i c h are assistants to knowledge, b e c a u s e of the c o n ­
text of the d i s c u s s i o n and the suitable m e a n i n g it produces.

" W h a t is m e a n t by the w o r d avidyā is karma, a c t i o n s pre­

scribed by varnāsrama. T h e avidyā a c k n o w l e d g e d as a m e a n s
of crossing over death is that w h i c h is o p p o s i t e to vidyā." T h e
w o r d avidyā e x c l u d e s k n o w l e d g e (vidyā), just as the u s e of
the w o r d ksatriya e x c l u d e s brāhmana. All acts performed and
not included i n k n o w l e d g e s h o u l d c o m e w i t h i n the s c o p e o f
karma.

Other confirming statements s h o u l d also be considered:

tapo vidyā ca viprasya nihśreyasa karāv ubhau

tapasā kalmasam hanti vidyayā 'mrtam aśnute

A u s t e r i t y a n d k n o w l e d g e bring the h i g h e s t b e n e f i t t o t h e
brāhmana. By austerity he destroys sin, and by k n o w l e d g e he
 Mantra 11 65

enjoys the Lord. Manu-smrti 1 2 . 1 0 4 3 9

Others 4 0 describe the verse as proposing an equal combina­

tion of the practices of k n o w l e d g e and karma in bringing about
crossing death and attaining immortality. In response to them,
o n e should say that śruti, smrti and Vedānta-sutra and follow­
i n g them, the Śrī-bhāsya, clearly state that karma and jñāna
act as subordinate and primary e l e m e n t s , and that k n o w l ­
edge alone produces deliverance from death.

Bhāskara explains that karma s h o u l d be subordinate to jñāna.

H o w e v e r he claims that karma still g i v e s direct results simi­
lar to jñāna. S u c h a n idea strays from the statement of scrip­
tures w h i c h say that karma is an assistant to meditation (re­
m o v i n g obstacles but n o t directly giving vision of the Lord).
T h o s e k n o w l e d g e a b l e of interpretation of the scriptures do
n o t accept this proposal.

Baladeva Vidyābhūsana:
TRANSLATION
H e w h o e n g a g e s i n jñāna a n d karma s i d e b y s i d e o v e r c o m e s
impurity by karma a n d a t t a i n s liberation b y jñāna.

COMMENTARY
This verse speaks of performing jñāna and karma together. A
p e r s o n w h o k n o w s that b o t h jñāna (vidyām) a n d karma
(avidyām) s h o u l d be performed together (ubhayam saha) by
o n e p e r s o n , o r a p e r s o n w h o k n o w s that ātma-jñāna a n d

39
tapo vidyā ca viprasya nihsreyasakaram param
tapasā kilbisam hanti vidyayāmrtam aśnute
40
Yādava Prakāśa maintains karma and jñāna are of equal importance.
66 īśopanisad

karma - w h i c h leads to that jñāna - s h o u l d both be performed

by o n e person, s i n c e t h e y mutually assist e a c h other to the
s a m e goal, that p e r s o n o v e r c o m e s the c o n t a m i n a t i o n of the
heart (mrtyum) by t h i n k i n g of the actions s u c h as fire sacri­
fice (avidyayā) as offerings to the Lord. Having attained inner
purification, he attains liberation (amrtam) by m e a n s of ātma-
41
jñāna (vidyayā)

Bhaktivinoda Thākura:
TRANSLATION
One w h o understands the ātmā shares the qualities of both
vidyā and avidyā, o v e r c o m e s death by avidyā a n d e n j o y s im­
mortality by vidyā.

COMMENTARY
Māyā, w h i c h is the shelter of b o t h vidyd a n d avidyā, is n o t
c o m p l e t e l y different from the cit-śakti (spiritual e n e r g y ) of
the Lord, but rather its shadow, a modification. W h a t e v e r is
in a s h a d o w e x i s t s in the original object in c o m p l e t e and fault­
less form. Thus, w i t h o u t doubt, the ideal forms of b o t h vidyā
and avidyā exist in the cit-śakti. If the jiva in striving for the
spiritual forms takes care to destroy the perverted forms of
vidyā and avidyā in matter, then he c a n s e e the variety of
quality in the spiritual energy. W h e n he takes support of va­
riety, he no longer m e e t s destruction at the hands of material
v i d y ā w i t h its c o n c e p t o f n o variety a n d n o q u a l i t i e s . A n d

41
Baladeva differs from Śañkara in the interpretation of vidyā and its result.
Śañkara says vidyā means knowledge of devatās, by which one attains the
status of a devatā, called amrtatvam. Baladeva says vidyā means ātma-jñāna,
by which one attains liberation. For Baladeva avidyā is karma, performance of
sacrifice and worship of devatās. For Śañkara, avidyā is performance of sacri­
fices without knowledge of the devatās.
 Mantra 11 67

material vidyā takes the jīva away from material variety and
thus leads h i m to amrta. By s e e i n g the ideal spiritual counter­
part (real objects and variety), material avidyā (material va­
riety) b e c o m e s transformed into the ideal counterpart (spiri­
tual qualities and form). T h e n the jīva, w i t h a clear realiza­
t i o n of h i s o w n spiritual form, the form of Paramātmā and
their spiritual relation, can experience spiritual rasa.
 MANTRA 1 2
andham tamah praviśanti
ye 'sambhūtim upāsate |
tato bhūya iva te tamo
ya u sambhūtyām ratāh ||12||

Madhvācārya:
TRANSLATION
T h o s e w h o w o r s h i p the Lord o n l y a s t h e d e s t r o y e r o f m i s e r y
a n d ignorance, n o t a c c e p t i n g t h e Lord a s t h e creator o f g o o d
qualities, e n t e r i n t o d e e p d a r k n e s s . 4 2 T h o s e w h o w o r s h i p t h e
Lord o n l y a s the creator o f b l i s s a n d k n o w l e d g e , n o t accept­
i n g t h e Lord a s d e s t r o y e r o f b a d qualities, e n t e r i n t o e v e n
deeper darkness.43

COMMENTARY
The Kurma Purāna explains:

evam ca srsti-kartrtvam nāngikurvanti ye hareh

te 'pi yānti tamo ghoram tathā samhāra-kartrtām
nāñgikūrvanti te 'py eva tasmāt sarva-gunātmaham
sarva-kartāram īśeśam sarva-samhāra-kārakam
yo veda samhrti-jñānād deha-bandhād vimucyate

42
Such belief would lead to destruction of sinful qualities in the person, but
keeps him bound in the world.
43
Such belief would lead to apparent attainment of good qualities, but these
would be unsteady because sinful qualities would also be present. Thus the
person would become degraded more than the worshipper of the Lord as de­
stroyer of bad qualities.

68
 Mantra 12 69

sukha-jñānādi-kartrtva-jñānāt tad-vyaktim āvrajet

sarva-dosa-vinirmuktam guna-rūpam janārdanam
jānīyān na gunānām ca bhāga-hānim prakalpayet
na muktānām api hareh sāmyam visnor abhinnatām
na vai pracintayet tasmāt brahmādeh sāmyam eva vā
mānusādi-viriñcāntam tāratamyam vimuktigam
tato visnoh parotkarsam samyag jñātvā vimucyate

T h o s e w h o do not accept the creatorship of Lord Hari attain

d e e p ignorance and those w h o do not accept the destructive
p o t e n c y of Lord Hari enter into deeper ignorance. T h o s e w h o
k n o w the Lord as b o t h the creator and the destroyer, full of
all auspicious spiritual qualities, completely surpass the bond­
age of the b o d y through their k n o w l e d g e of the Lord as the
destroyer 4 4 and attain j o y and k n o w l e d g e through their knowl­
edge of the Lord as the creator of j o y and knowledge. O n e
s h o u l d k n o w that Lord Janārdana is full of all auspicious quali­
ties but is free from all defects; o n e s h o u l d not imagine the
Lord deprived of any of those qualities. O n e s h o u l d n o t think
that the liberated jīva is equal to, or non-different from, Hari,
or that the jīva can equal Brahmā and other elevated jīvas.
H a v i n g u n d e r s t o o d c o m p l e t e l y that there is a gradation of
s o u l s from m e n to Brahmā and that Visnu is the highest, o n e
attains liberation.

44
One can assume from the previous quotation from the Kūrma Purāna de­
scribing avidyā (see verse nine), and from the description of the word "creator"
in this verse, that in this verse "destroyer" means "destroyer of ignorance,
misery and other such qualities."
70 īśopanisad

Vedānta Deśika:
TRANSLATION
T h o s e p u r s u i n g liberation w h o e n g a g e s o l e l y i n m e d i t a t i n g
o n d e s t r o y i n g the unfavorable e l e m e n t s t o a t t a i n m e n t o f the
Lord e n t e r i n t o d e e p ignorance. But t h o s e w h o e n g a g e s o l e l y
i n m e d i t a t i o n for attaining t h e Lord e n t e r i n t o e v e n d e e p e r
ignorance.

COMMENTARY
The teacher has taught the nature of the Lord - the s u p r e m e
entity w o r t h y of worship - and the means - worship of
the Paramātmā a l o n g w i t h s e c o n d a r y w o r s h i p (karma) - w h i c h
leads to the goal to be achieved, namely, realization of the
Lord. 4 5 N o w i n three verses t h e guru teaches that the process
of destroying obstacles and e x p e r i e n c i n g Paramātmā s h o u l d
be practiced in a c o m b i n e d form as parts of the cultivation of
knowledge. 4 6 In the present verse, practicing each separately
is c o n d e m n e d . Sambhūti, attaining the Lord, is described in
the following verses:

etam itah pretyābhisambhavitāsmi yasya syād addhā na vicikitsā 'asti iti

ha smāha śāndilyah śāndilyah

Departing from this world, o n e w h o t h i n k s w i t h o u t d o u b t

that he will attain the Lord, certainly a c h i e v e s the h i g h e s t
goal. Śāndilya declares this. Chāndogya Upanisad 3.14.4

45
These are called tattva, hita and purusārtha. This is the same as sambandha,
abhidhyeya and prayojana.
46
This is part of the means or hita.
 Mantra 12 71

dhūtvā śarīram akrtam krtātmā brahma-lokam abhisambhavāmi

Freeing myself from the dead body, having d o n e w h a t is to be

done, I attain the world of God. Chāndogya Upanisad 8.13.1

Asambhūti is that w h i c h e x c l u d e s attainment of God. T h u s

asambhūti m e a n s destruction of present obstacles to that at­
tainment, for later it will be said sambhūti ca vināśam ca (where
asambhūti is equated w i t h d e s t r u c t i o n ) . Asambhūti c a n n o t
m e a n s i m p l y non-appearance (prāg-abhāva) or d e s t r u c t i o n
(pradhvathsa) of God realization, because it w o u l d n o t be logi­
cal to say that s o m e temporary thing w i t h beginning or end
( n o n - a t t a i n m e n t of G o d ) is the c a u s e of s u r p a s s i n g death
(mrtyum tīrtvā). Already in the c o m m e n t a r y on verse 1 1 , an­
other m e a n i n g of mrtyum tīrtvā "having attained death" has
b e e n rejected.

Baladeva Vidyābhūsana:
TRANSLATION
T h o s e w h o w o r s h i p the unmanifest prakrti attain the igno­
rance of the material realm, a n d t h o s e w h o w o r s h i p the mani­
fest brahman attain e v e n d e e p e r ignorance.

COMMENTARY
Here w i t h a m i n d to s h o w that b o t h types of w o r s h i p s h o u l d
be practiced together, the verse criticizes exclusive w o r s h i p
of e i t h e r m a n i f e s t e d brahman or u n m a n i f e s t e d brahman.
Sambhūti is that w h i c h has a birth, the manifestation of an
effect. T h u s asambhūti refers to that w h i c h is the cause of the
manifested effect or sambhūti. It is the invisible prakrti w h i c h
is the c a u s e of manifested world, and w h i c h is the s e e d of
ignorance, lust and karma. T h o s e w h o w o r s h i p the unmanifest
72 Iśopanisad

prakrti attain the material realm (andham tamah) as a result

47
of their worship. But, those w h o are absorbed in w o r s h i p of
the sambhūti or kārya-brahma, in the form of Hiranyagarbha
(Brahma) and other devatās, enter into e v e n greater darkness
in the material world.

Bhaktivinoda Thākura:
TRANSLATION
T h o s e w h o w o r s h i p the impersonal feature of G o d
(asambhūti) e n t e r i n t o d a r k n e s s a n d t h o s e w h o are a b s o r b e d
in matter (sambhūti) e n t e r greater darkness.

COMMENTARY
W h e n a n object l o s e s its q u a l i t i e s i t b e c o m e s asambhūti.
Asambhūti occurs by destruction or merging. T h o s e w h o cul­
tivate the i m p e r s o n a l a s p e c t of the Lord w i t h o u t q u a l i t i e s
(nirviśesa) are worshippers of the asambhūti, and they enter
darkness. W h e n the jīva's c o n s c i o u s n e s s of his e x i s t e n c e dis­
appears, n o t h i n g can be understood. In that state there is no
light at all. ( T h u s it is called darkness.) T h o s e w h o are en­
gaged in sambhūti or material existence, are e v e n further from
realizing ātmā (soul and G o d ) and enter worse darkness.

47
This interpretation of sambhūti and asambhūti comes from Śañkara. Engag-
ing solely in worship of the unmanifest prakrti is likely to lead to failure.
 MANTRA 13
anyad evāhuh sambhavād
anyad āhur asambhavāt |
iti śuśrūma dhirānām
ye nas tad vicacaksire ||13||

Madhvācārya:
TRANSLATION
T h e y s a y that b y k n o w i n g the Lord a s t h e creator, o n e result
i s attained, a n d b y k n o w i n g the Lord a s the destroyer, an­
o t h e r result i s attained. T h u s w e have h e a r d from the s a g e s
w h o explained it to us.

Vedānta Deśika:
TRANSLATION
T h e p r e v i o u s ācāryas h a v e s a i d that the m e a n s of attaining
t h e Lord is different from s o l e l y d e s t r o y i n g the o b s t a c l e s or
m e d i t a t i n g o n t h e Lord. W e have h e a r d t h i s from the s e e r s o f
the Lord w h o taught us about liberation t h r o u g h a combina­
t i o n o f b o t h practices.

COMMENTARY
Tad refers to t h e p r a c t i c e of c o m b i n i n g asambhūti a n d
sambhūti, w h i c h will be explained in the n e x t verse.

Baladeva V i d y ā b h ū s a n a :
TRANSLATION
T h e w i s e s a y that o n e result is a t t a i n e d by w o r s h i p of Brahma
and another result is attained by worship of unmanifest
prakrti. W e h a v e h e a r d t h i s from the w i s e w h o have e x p l a i n e d
it t o u s .

73
74 īśopanisad

COMMENTARY
T h i s v e r s e s p e a k s of the different r e s u l t s o b t a i n e d by per­
forming separate w o r s h i p w i t h the aim of s h o w i n g that b o t h
s h o u l d be d o n e together. T h e w i s e say that there is o n e result
from w o r s h i p p i n g the kārya-brahman (sambhavāt): e n t e r i n g
i n t o d e e p ignorance. A n d from the w o r s h i p of the unmanifest
prakrti (asambhavāt), the w i s e s a y that there is a different
result: they enter i n t o d a r k n e s s (but n o t a s m u c h a s t h o s e
w h o w o r s h i p the manifest brahman). W e have heard s u c h
w o r d s o f the w i s e m e n , w h o h a v e e x p l a i n e d the results o f
worship of sambhūti and asambhūti to us.

Bhaktivinoda Thākura:
TRANSLATION
Ātmā ( G o d a n d jīva) is different from b o t h m a t t e r (sambhūti)
a n d i m p e r s o n a l r e a l i z a t i o n o f G o d (asambhūti). W e h a v e
h e a r d t h e s e w o r d s from t h o s e w h o h a v e u n d e r s t o o d t h e truth.

COMMENTARY
Attraction to creation or destruction, appearance and merg­
ing, sambhūti or asambhūti in this material w o r l d h a s n o t h i n g
to do w i t h ātmā. Ātmā has no birth or destruction for it is
eternal. Since the jīva i s eternal, those w h o think that the jīva
has creation and destruction do n o t k n o w about the jīva. Lib­
eration m e a n s the jīva's severing his relationship w i t h mat­
ter.
 MANTRA 1 4
sambhūtim ca vināśam ca
yas tad vedobhayam saha |
vināśena mrtyum tirtvā
sambhūtyāmrtam aśnute ||14||

Madhvācārya:
TRANSLATION
H e w h o k n o w s t h e Lord b o t h a s creator (sambhūtim) a n d
d e s t r o y e r (vināśam) c r o s s e s o v e r t h e b o n d a g e of t h e b o d y
b y k n o w l e d g e o f t h e Lord a s d e s t r o y e r o f b a d q u a l i t i e s a n d
a t t a i n s liberation b y k n o w l e d g e o f t h e Lord a s creator o f g o o d
qualities.

Vedānta Deśika:
TRANSLATION
H e w h o p r a c t i c e s b o t h d e s t r u c t i o n o f unfavorable e l e m e n t s
a n d c u l t i v a t i o n of favorable e l e m e n t s for a t t a i n i n g t h e Lord
c r o s s e s o v e r all o b s t a c l e s b y practicing d e s t r u c t i o n o f unfa­
vorable e l e m e n t s a n d attains the Lord by practice of t h e fa­
vorable e l e m e n t s .

COMMENTARY
Having stated in the previous verse that the real practice is
different from the e x c l u s i v e practice of either sambhūti or
asambhūti, the teacher elaborates on this by e x p l a i n i n g that
b o t h s h o u l d be practiced as limbs of k n o w l e d g e in the first
line. He establishes its necessity by t h e n describing the re­
sults of that c o m b i n a t i o n . Removing obstacles (mrtyum tīrtvā)
b y m e d i t a t i o n o n the d e s t r u c t i o n o f unfavorable e l e m e n t s

75
 76 īśopanisad

(vināśena), one attains brahman (amrtam) by meditation on

sambhūti (attaining the Lord). In order to praise the c o m ­
bined practice of sambhūti and vināśa, b o t h of w h i c h are sec­
ondary e l e m e n t s (añgas) of k n o w l e d g e , the teacher states the
result w h i c h i s s u i t a b l e for the primary e l e m e n t , n a m e l y ,
knowledge (añgī).

Another m e a n i n g is as follows. Vināśa c a n refer merely to the

destruction of pride, pretense, v i o l e n c e , thieving mentality,
and the functions of the external s e n s e s . This avoids disrupt­
ing the pattern of its corresponding verse 11. Having removed
s i n s w h i c h are obstacles to samādhi, b y e m p l o y i n g the sec­
ondary practice w h i c h destroys t h o s e obstacles, o n e attains
the Lord by perfection of samādhi (sambhūti). By taking the
w o r d s sambhūti and vināśa to m e a n literally creation and de­
struction, the s e n t e n c e b e c o m e s "crossing over death by de­
struction, o n e attains immortality by creation." This has no
meaning.

Baladeva Vidyābhūsana:
TRANSLATION
He w h o w o r s h i p s the u n m a n i f e s t prakrti a l o n g w i t h the mani­
fest Brahmā, having attained p o w e r s by w o r s h i p of Brahmā,
m e r g e s w i t h u n m a n i f e s t prakrti by w o r s h i p of the u n m a n i f e s t
prakrti.

COMMENTARY
It is better to w o r s h i p b o t h together, b e c a u s e they b e s t o w
different n e c e s s i t i e s . Sambhūti in the v e r s e actually m e a n s
asambhūti. For sake of meter, the a of asambhūti h a s b e e n
 Mantra 14 77

d r o p p e d . 4 8 Vināśam ( d e s t r u c t i b l e ) m e a n s t h e t e m p o r a r y
Hiranyagarbha, sambhūti. Vināśa is a quality but is n o t differ­
ent from the object - sambhūti - it represents. He w h o wor­
ships b o t h asambhūti and sambhūti together surpasses lack of
powers and other items (mrtyum) by worship of
Hiranyagarbha ( h e gains p o w e r s and g o o d qualities) 4 9 and he
attains a relative type of liberation (amrtam) in the form of
m e r g i n g i n t o t h e u n m a n i f e s t prakrti b y w o r s h i p o f t h e
unmanifest prakrti.50 O n e s h o u l d understand that a person
w h o w o r s h i p s b o t h sambhūti and asambhūti c a n attain p i o u s
results s u c h as p o w e r s like anima-siddhi ( t h r o u g h the wor­
s h i p of sambhūti).

48
Śañkara gives the same meaning to the word. However, on comparing this
verse with the three companion verses on vidyā and avidyā, the words sambhūti
and asambhūti get reversed in this verse. Following the pattern of verse 11, "by
avidyā one crosses death and by vidyā one attains immortality," this verse
should read "by asambhūti one crosses death and by sambhūti one attains
immortality." But in this interpretation it is opposite.
49
Baladeva's commentary here follows Śañkara's to some degree. Śañkara says
that surpassing death (mrtyum) refers to overcoming lack of powers, lack of
principles of dharma, lust etc. found in sinful persons. Thus by worship of
kārya-brahman, one attains material piety and then can proceed steadily to­
wards liberation.
50
T h e idea of worship of the unmanifest prakrti may come from Patañjali's
Yoga-sūtra 1.19: bhāva-pratyayah videha-prakrti-layānām: this practice gives
rise to the experience of bodilessness and merging into prakrti. This is a stage
of yoga meditation prior to the perfect state of nirbīja-samādhi. Perhaps wor­
ship of Hiranyagarbha is equated with the processes of īśvara-pranidhāna, also
an assistant to perfect samādhi. Hiranyagarbha worship is mentioned in Aitareya
Upanisad 2.3.8.
 78 īśopanisad

Bhaktivinoda Thākura:
TRANSLATION
H e w h o u n d e r s t a n d s t h e ātmā a s h a v i n g t h e capacity t o b o t h
a c c e p t m a t t e r (sambhūti) a n d d e s t r o y m a t t e r (vināśa) con­
q u e r s d e a t h b y d e s t r u c t i o n o f m a t t e r (vināśa) a n d e n j o y s
i m m o r t a l i t y by s p i r i t u a l v a r i e t y (sambhūti).

COMMENTARY
Material a s s o c i a t i o n is the c a u s e of the jīva's b o n d a g e and
repeated death. O n e w h o attains destruction of material bond­
age (vināśam) surpasses death. Then, he enjoys spiritual hap­
piness in variegated spiritual e x i s t e n c e or cit-sambhūti.51 If he
attains destruction of matter (asambhūti or vināśam) but fails
to attain variety in the spiritual w o r l d (cit-sambhūti), he is
lost.

51
In this interpretation, the meaning of sambhūti in the previous verses was
"material variety." In this verse it becomes "spiritual variety."
 MANTRA 15
hiranmayena pātrena
satyasyāpihitam mukham
tat tvam pūsann apāvrnu
satya-dharmāya drstaye ||15||

Madhyācārya:
TRANSLATION
O V i s n u ! Your form is c o v e r e d by the brilliant s u n . P l e a s e
r e m o v e the c o v e r i n g s o that y o u r d e v o t e e c a n s e e the form.

COMMENTARY
Brahmānda Purāna says:

pātram hiranmayam surya-mandalam samudāhrtam

visnoh satyasya tenaiva sarvadā 'pihitam mukham
tat tu purnatvatah pūsā visnuh darśayati svayam
satya-dharmāya bhaktāya

Hiranmaya-pātram refers to the s u n planet. T h e face of Lord

Visnu (satya) is always covered by this. Visnu is addressed as
Pūsā (nourisher) b e c a u s e he is full a n d perfect, a n d reveals
that form to the devotee (satya-dharmāya).

T h e devotee is called satya-dharma b e c a u s e he h o l d s (dharma

from dhr, to h o l d ) the Lord called Satya, full of g o o d quali­
ties, in his heart.

79
 80 īśopanisad

Vedānta D e ś i k a :
TRANSLATION
T h e m i n d o f t h e jīva i s c o v e r e d b y a g o l d e n c o v e r i n g m a d e o f
ignorance a n d p a s s i o n . O lord, m a i n t a i n e r of my d e v o t i o n !
Please r e m o v e that c o v e r i n g for r e a l i z i n g y o u , w h i c h i s t h e
natural f u n c t i o n of t h e p u r e jīva.

COMMENTARY
Mantras ( 1 5 - 1 8 ) are n o w taught w h i c h s h o u l d b e utilized b y
the person fixed in the performance of brahma-vidyā or knowl­
edge of brahman, a l o n g w i t h its l i m b of karma until the final
result is achieved. In these mantras v a r i o u s n a m e s s u c h as
Pūsā m u s t indicate o n l y Paramātmā. T h e y have this m e a n i n g
either directly, or b e c a u s e he is the life of the devatās indi­
cated b y t h o s e names. That b e i n g the case, the mantras indi­
cate o n l y o n e pleasurable object through m a n y n a m e s s u c h
as Yama and Sūrya. In the first mantra the devotee prays to
the Lord addressed as Pūsā to destroy the obstacles to medi­
tation (samādhi) on the Lord, w h i c h h a v e b e e n m e n t i o n e d
(as vināśam in the p r e v i o u s verse). Satya refers to the jīva.
The usage is found in the following:

satyam cānrtam ca satyam abhavat

Having entered the world, the Lord b e c a m e the jīva (satya)

and matter (anrtarh). Taittirīya Upanisad 2.6

atah nāmadheyam satyasya satyam prānā vai satyam tesām esa satyam

T h e jīva i s called true of the true, the e s s e n c e of satya. T h e

jīvas are called satya. Satya b e l o n g s to them. Brhad-āranyaka
Upanisad 2.3.6
 Mantra 1 5 81

Mukham (head) refers to the m i n d of the jīva (satyasya), w h i c h

is situated in the head and is the organ u p o n w h i c h the s e n s e s
depend. The m i n d of the jīva, covered by passion, is c o m ­
pared to a g o l d e n vessel, because of the great attachment it
exhibits, w h i c h obstructs its meditation on the Lord. T h o u g h
the Paramātmā is very close, residing in the heart, the m o d e
of p a s s i o n obstructs the v i s i o n of Paramātmā. T h o u g h pas­
s i o n is m e n t i o n e d , ignorance is also included. Or the word
"golden" can suggest the various types of enjoyment c o m i n g
through karma. O nourisher of those w h o take shelter of y o u !
R e m o v e that covering on the m i n d (tat) of the jīva. W h y ?
R e m o v e the covering on the m i n d so he m a y s e e (drstaye) the
Lord. T h i s v i s i o n is the intrinsic nature of the jīva (satya-
dharmāya).

Baladeva Vidyābhūsana:
TRANSLATION
T h e form of the e t e r n a l Lord is c o v e r e d by the brilliant rays
of the s u n . O n o u r i s h e r ! U n c o v e r y o u r form so that y o u r
d e v o t e e m a y s e e it.

COMMENTARY
After the guru delineates the form of Paramātmā to the quali­
fied disciple, the disciple e n g a g e s in selfless w o r s h i p of the
Lord to m e e t the Lord directly and then attains a liberated
state. T h i s h a s b e e n d e s c r i b e d i n the p r e v i o u s verses. But
m e e t i n g the Lord directly is n o t p o s s i b l e j u s t by sravana,
manana, nididhyāsana etc. and liberation is n o t possible just
by meeting the Lord. O n l y w h e n o n e attains the mercy of the
Lord can o n e attain the Lord. T h e c o n c l u d i n g verses of the
Upanisad s h o w the m e t h o d of praying for the Lord's mercy so
82 īśopanisad

that o n e m a y attain p e r c e p t i o n of the Lord through hearing

and meditation, and so that o n e may attain liberation from
the world through perceiving him.

A m o n g the verses, this verse speaks of w o r s h i p of the Lord in

the form of the sun. The verse is in anustubh meter. T h e w o r d
hiranmayena (literally "golden") in the verse m e a n s "like g o l d "
or brilliant. Pātra refers to a v e s s e l from w h i c h o n e drinks
(pā). Here it refers to the s u n planet. The s u n is called a ves­
sel because it is the object in w h i c h the rays situated there
drink n o u r i s h m e n t , or it is the object from w h i c h p e o p l e drink
or receive the rays. By the brilliant (hiranmayena) s u n globe
(pātrena) the face (mukham - m e a n i n g also b o d y suitable for
p a s t i m e s a s w e l l a s the face) o f the i n d e s t r u c t i b l e p e r s o n
(satyasya), the Supreme Lord, situated in the s u n planet, is
c o v e r e d (apihitam). O p e r s o n w h o n o u r i s h e s the d e v o t e e
(pūsan v o c a t i v e of pūsā, nourisher), O Paramātmā ( w h o nour­
i s h e s from w i t h i n ) , y o u m u s t u n c o v e r (apāvrnu) that face (and
w h o l e form). W h y ? It is for the direct perception (drstaye) of
a devotee like me (satya-dharmāya). This is the prayer of the rsi.

Bhaktivinoda Thākura:
TRANSLATION
T h e form of Paramātmā is c o v e r e d by a v e s s e l of light. O s u n ,
p l e a s e r e m o v e t h e c o v e r i n g s o that w e c a n s e e t h e n a t u r e o f
Paramātmā a n d H i s e t e r n a l qualities.

COMMENTARY
O Supreme Lord, y o u are the spiritual sun. I am y o u r very
small particle of light. T h o u g h I can see, y o u r light d o e s n o t
allow me to s e e y o u r eternal form. Thus, b e i n g deprived of
 Mantra 15 83

s e e i n g your wonderful qualities, I remain covered by the en­

ergy of māyā, the s h a d o w of the cit-śakti, your spiritual en­
ergy. Be merciful and r e m o v e the effulgent covering. T h e n it
will be possible for the m i n u t e s o u l to s e e your real form. The
great devotee Nārada s e e i n g that form said: jyotir abhyantare
rūpam atulam śyāmasundaram: There is an incomparable form
of Śyāmasundara w i t h i n the light. (Nārada-pañcarātra 1.3)
 MANTRA 16
pūsann ekarseyama sūrya prājāpatya
vyūha raśmin samūha
tejo yat te rūpam kalyāna-tamam
tat te paśyāmi yo'sāv asau purusah so 'ham asmi ||16||

Madhvācārya:
TRANSLATION
O n o u r i s h e r ! O k n o w l e d g e incarnate! O s u p r e m e c o n t r o l l e r !
O goal of t h e d e v o t e e s ! O goal of Brahma! E x p a n d knowl­
e d g e o f m y self, a n d i n c r e a s e m y s e n s e k n o w l e d g e , s o that I
c a n s e e y o u r beautiful form. That Lord i n t h e s u n p l a n e t i s
a l s o p r e s e n t as Aham ( w h o c a n n o t be d i s c a r d e d ) a n d Asmi
( w h o r e s p e c t s t h e jīva's eternal e x i s t e n c e ) w i t h i n Vāyu.

COMMENTARY
Brahmānda Purāna says:

pradhāna-jñāna-rūpatah
visnur eka-rsi-jñeyo yamo niyamanāt harih
sūryah sa sūri-gamyatvāt prājāpatyah prajāpateh
viśesenaiva gamyatvāt aham cāsāvaheyatah
asmi nityāstitā-mānāt sarva-jīvesu samsthitah
svayam tu sarva-jivebhyo vyatiraktah paro harih
sa kratur jñana-rūpatvāt agnir anga-pranetrtah

Visnu is called ekarsi b e c a u s e he is the principal form of knowl­

edge. He is called Yama because he controls everything. He is
called sūrya b e c a u s e he is the goal of the d e v o t e e s (sūris). He
is called prājāpatya b e c a u s e he is particularly t h e g o a l of

84
 Mantra 16 83

52
Prajāpati Brahmā. He is called aham because he c a n n o t be
discarded (a - not, ha - discard). He is called asmi, situated in
all beings, because h e h a s respect for the jīva's eternal exist­
e n c e . But t h e S u p r e m e Lord also remains separate from all
jīvas.

He is called kratu (verse 1 7 ) because he is the form of knowl­

edge. He is called agni (verse 1 8 ) because he is the guide (ni-
t o lead) i n the b o d y (ag for añga).

In the verse, the first u s e of the w o r d asau c o m e s from the

word asu (life). Asau thus m e a n s "in A s u o r i n Vāyu."

Vedānta D e ś i k a :
TRANSLATION
O Lord, s u p r e m e n o u r i s h e r of t h e d e v o t e e ! O Lord w h o s e e s
everything! O c o n t r o l l e r of everything! O giver of i n t e l l i g e n c e
t o t h e d e v o t e e s ! O ruler of all t h e jīvas! P l e a s e r e m o v e t h e
f i e r c e rays w h i c h h i d e y o u r form. P l e a s e gather t o g e t h e r y o u r
g l o w i n g effulgence. M a y I s e e that form of y o u r s w h i c h is
m o s t beautiful! " I , " t h e Paramātmā d w e l l i n g w i t h i n m e i s h e
w h o i s that p e r s o n i n the s u n .

COMMENTARY
Describing what is s e e n in that v i s i o n of the Lord, the devo­
tee requests s u c h a vision. (Pūsan m e a n s nourisher.) 5 3 Ekarsi
m e a n s the s u p r e m e seer b e y o n d the perception of the s e n s e s .

52
Pūsa the first name was explained in the commentary on the last verse as
"Visnu is called the nourisher, because he is completely full."
53
This was already mentioned in the previous commentary, and is not stated in
this verse.
86 īśopanisad

Yama m e a n s the inner controller. Sūrya m e a n s o n e w h o in­

spires the intelligence of his devotee. Prājāpatya m e a n s the
inner ruler of all t h o s e b o r n from Brahma. Or the m e a n i n g of
the suffix ya can be discarded. T h e n the c o m p o u n d of prājā
and pad m e a n s "master of the people."

Please r e m o v e the fierce rays w h i c h obstruct the sight of y o u r

form. C o l l e c t y o u r g l o w i n g effulgence. I s e e that transcen­
dental form of yours, the shelter of all a u s p i c i o u s n e s s , w h i c h
is m o r e beautiful than all beautiful things. T h i s form has b e e n
described w i t h s u c h w o r d s as āditya-varnam ( c o l o r e d like the
s u n ) i n various śrutis. T h e u s e of the present tense, as i n the
s u c c e e d i n g statement (so 'ham asmi). indicates that the devo­
tee is performing h i s practice at that time. However, s i n c e it
is a prayer, it s h o u l d be converted to the potential tense: m a y
I s e e your form! The w o r d te is repeated to c o n v e y the un­
usual nature or form of the Lord. Or, if the s e c o n d te w i t h
paśyāmi is taken to m e a n "I s e e your form for your purposes
alone," it c a n indicate a statement of absolute d e p e n d e n c e .

N e x t there is a description of meditation on the Lord using

the word aham: yo asau asau purusah so 'ham āsmi. Repeti­
tion of the w o r d asau (that) e x p r e s s e s great respect for the
Lord. Or it may be used as an a c c o m p a n y i n g w o r d w i t h yad
as in the following example.

yo 'sāv atīndriya-grāhyah suksmo 'vyaktas sanātanah

sarva-bhūtamayo 'cintyah sa esa svayam udbabhau

He w h o is b e y o n d the s e n s e s , subtle, unmanifest and eternal,

w h o c o m p o s e s all b e i n g s and is inconceivable, s h i n e s inde­
pendently. Manu-smrti 1.7
 Mantra 16 87

Along w i t h correlatives s u c h as yat and tat, asau c o u l d then

be repeated twice. T h e t w o u s e s of the w o r d asau (that) also
indicate the Lord w h o is famous in the scriptures for b e i n g
very distant from our s e n s e s . (That p e r s o n k n o w n as "I" is
that famous p e r s o n w h o is in the s u n . )

T h e word purusa m e a n s that p e r s o n w h o has qualities s u c h

as fullness (pūrnatva) and w h o e x i s t s before all others (pūrva-
sattvā), w h o h a s a form the c o l o r of the s u n (āditya-varna)
and is famous as the mahā-purusa, the Supreme Lord, in verses
s u c h as Purusa-sūkta w h i c h are dedicated o n l y to the Supreme
Lord, occurring in all the Veda.

T h e w o r d aham (I) indicates, t h r o u g h the jīva, the Paramātmā

w i t h i n the jīva ( s i n c e Paramātmā i s t h e s o u l of the jīva). T h e
copula verb asmi (am) then also relates that "I," Paramātmā,
of w h o m the jīva is h i s attribute. Aham a c c o m p a n i e s a first
p e r s o n verb form (asmi) according to grammar ( i n spite of
the fact that the speaker is speaking of not of himself, but the
Paramātmā w i t h i n himself). T h u s the first person verb is n o t
destroyed w h e n the Paramātmā w i t h i n himself is addressed
a s " I . " 5 4 T h e p h r a s e tat tvam asi ( y o u are that) s h o u l d b e
treated similarly. T h e s e c o n d p e r s o n verb form (asi) is ac­
c o m p a n i e d by the s e c o n d p e r s o n p r o n o u n ( y o u ) , implied or
stated, according to Pānini's rule. 5 5 T h u s w i t h s e c o n d person

54
The verb is the primary element in the phrase with the pronoun subject
present or not. This indicates the continued presence of "I" or "you". "I" or
"you" never become destroyed or merge into brahman because of the very
nature of the verb element. The sūtra is asmad uttamah. (Pānini 1.4. 107)
55
yusmad upapade samānādhiharane sthāniny api madhyamah (Pānini 1.4.105)
88 Iśopanisad

"you" or tvam, the verb form asi d o e s n o t disappear w h e n the

person, the s u p r e m e c o n s c i o u s entity (tat), is addressed as
56
"you." (The m e a n i n g is "The Paramātmā w i t h i n y o u (tvam)
is (asi) that supreme c o n s c i o u s entity (tat).)

In c o m m o n usage ( n o t indicating G o d ) the first and s e c o n d

person verb forms are similarly c o m b i n e d w i t h "I" and "you"
in a figurative w a y ( n o t literal) in phrases s u c h as aham tvam
asmi ("I am y o u " w h i c h actually m e a n s "I am like you.") and
t v a m aham asi ( y o u are m e ) . T h e first or s e c o n d person pro­
n o u n in this case also ( e v e n t h o u g h the u s e is figurative only)
accompanies the appropriate verb forms because of the gram­
matical rule of Pānini. In the scriptures we find c o m b i n e d
s e c o n d and first p e r s o n p r o n o u n s e m p l o y i n g the s a m e verb
agreement w h e n u s e d figuratively. For instance tvam vā aham
asmi bhagavo devate: O devatā, O lord, I am y o u . (Varāha
Upanisad 1.34) T h i s is b e c a u s e Pānini's rule i n d i c a t e s that
the verb form s h o u l d be a c c o m p a n i e d by the appropriate pro­
n o u n . T h e Śrī-bhāsya c o m m e n t a r y ( 1 . 1 . 1 ) o n tat tvam asi says
"What is a c c o m p l i s h e d w h e n the subject of the verb desig­
nates nothing?" C o m i n g at the c o n c l u s i o n of the section, it is
clear that the intention of the statement is to forbid the twist­
ing of grammatical rules b e y o n d their stated s c o p e .

56
When a statement such as "I am that" is made, the verb "am" as well as the
pronoun "I" indicate the existence of a person. If the statement "I am that"
means "I am that other object", the person would be negated. Therefore abso­
lute identity of "I" and "that" which indicate separate objects must be rejected.
 Mantra 16 89

S o m e claim that the s e n t e n c e s tat tvam asi and so 'ham asmi,

teach the c o n c e p t of o n l y o n e brahman w i t h no qualities, by
destroying the false, illusory forms of cause (iśvara) and ef­
fect (jīva). H o w e v e r , like a knife, the w o r d asmi, d e s t r o y s
this c o n c e p t because it indicates the state of "my e x i s t i n g "
even after the realization. Since the c o n c e p t s of "you" and "I"
are s u p p o s e d to be rejected by the hearer (tvam) and seeker
of brahman (aham) in these t w o s e n t e n c e s according to the
p r o p o n e n t s of this philosophy, there can be no o n e w h o is
enlightened by the state of tvam asi "your existing" and there
can be no o n e seeking brahman by the state of aham asmi "my
existing." ( T h u s the statement w o u l d be useless.) O n e m a y
argue that agreement with the verbs asi and asmi exists o n l y
b e c a u s e of the presence of learned s p e e c h w h i c h identifies
illusory objects w h i c h s h o u l d be dispelled (and do n o t indi­
cate e x i s t e n c e of anything in the present.) But we prefer to
accept the logical c o n n e c t i o n b e t w e e n the words and objects
designated, rather than reject them.

Others explain tat tvam asi and so 'ham asmi in terms of o n e

e x i s t e n c e (sat or brahman) alone w h i c h is qualified w i t h t w o
parts (iśvara and jīva).57 If o n l y "I" and "you" are to be iden­
tified absolutely w i t h brahman or sat, then "I" and "you" c o u l d
n o t e v e n exist and be uttered. If o n e says that "I" and "you"
are to be identified w i t h brahman qualified w i t h "I-ness" and
"you-ness," this is rejected because then the statement s h o u l d

57
This is Yādava Prakāsa's theory. Brahman transforms via its śaktis into jīva
and īśvara as well as matter. They are all real.
90 īśopanisad

be expressed w i t h the third person verb (asti instead of asmi

and asi). ( T h e s t a t e m e n t s h o u l d be: that e x i s t e n c e qualified
w i t h "I" and "you" is the supreme.) If o n e says that the visible
objects "I" and "you" are to be equated w i t h the form of īśvara
w h o arises from the sat (tat tvam asi w o u l d m e a n "You are
īśvara), this is rejected b e c a u s e the visible "I" and "you" can­
n o t h a v e a b s o l u t e identity w i t h the invisible īśvara, j u s t as
o n e c a n n o t equate a vase m a d e of clay to the forms of a p o t
and a plate m a de of clay. If y o u say that "I" and "you" are
identified w i t h s o m e aspects of brahman s u c h as sattā or e x ­
istence, this is unacceptable because there is lack of defini­
tion of the specific aspects of brahman w h i c h "I" and "you"
p o s s e s s . C o n s e q u e n t l y there w o u l d b e a n i m p o s s i b i l i t y o f
meditating on "I" and "you" as identical w i t h unspecified as­
pects of brahman.

N o r s h o u l d o n e claim that tat tvam asi and so 'ham asmi are

s i m p l y statements instructing to s e e "I" or "you," as if they
are brahman (but actually are n o t ) , for g a i n i n g k n o w l e d g e for
the purpose of liberation (and w h i c h will later be discarded
as untrue), for s u c h a m e t h o d (drsti-vidhi) is n o t accepted by
the k n o w e r s of Vedānta. 5 8

Certainly o n e can explain the statements tat tvam asi and so

'ham asmi in a metaphorical (rather than literal) w a y w h e r e a
term m a y have a derivative m e a n i n g ( n o t absolute identity).
In the statement "you are the king" or "I am the king" the

58
T h e r e is a process of meditation mentioned in Chāndogya Upanisad 3.18.1 in
which the mind and other objects are equated with brahman, even though
they actually are not. The results mentioned are material, not for gaining
liberation.
 Mantra 16 91

w o r d king can have a s e c o n d a r y m e a n i n g - "you are like a

king" or "I am like a king." Thus so 'ham asmi c o u l d be taken
metaphorically: I am like brahman. However, metaphorical
use is rejected in this verse, because there is a more natural
explanation: the Vedas as well as c o m m o n usage accept that
w o r d s signifying class and particular qualities refer to exist­
ing objects (and n o t s o m e illusory appearances w h o s e mean­
ing c a n be discarded), and ultimately to the c o n s c i o u s self
within, in reference to devatās and humans. ( T h u s "I" in so
'ham asmi refers to Paramātmā.)

O n e m a y reject the calamity of equating the Lord w i t h the

jīvas ( a n d annihilating the "I" or jīva) and p r o p o s e instead
that so 'ham asmi s i m p l y expresses seeking out the pure form
of the self (I am that person w h o is the purusa called the
jīva). But that c a n n o t be accepted, because the same expla­
nation cannot be given for statements s u c h as tat tvam asi and
tvam vā aham asmi (since tat and tvam do not refer the jīva at
all but to brahman). There s h o u l d be a c o m m o n s o l u t i o n for
all the statements. Even if we take the statement so 'ham asmi
to m e a n "I am essentially brahman," indicating s e e k i n g o u t
one's ātmā through higher k n o w l e d g e , the m e a n i n g of brahman
is still derivative (and it is preferable to take the direct mean­
ing.)

Baladeva Vidyābhūsana:
TRANSLATION
O n o u r i s h e r ! O w i s e s a g e ! O c o n t r o l l e r ! O object of t h e
d e v o t e e ' s w o r s h i p ! O V i s n u ! W i t h d r a w y o u r rays a n d r e m o v e
y o u r effulgence, so that I c a n s e e y o u r beautiful form. That
form in the s u n p l a n e t is a l s o p r e s e n t in a n o t h e r form. I am
he!
92 īśopanisad

COMMENTARY
Clarifying the nature of the Lord, the rsi prays again in this
verse. The meter is usnik ( 2 8 syllables-8, 8 & 12 or 7 syl­
lables x 4 ) . "O nourisher of the d e v o t e e (pūsan), the s u p r e m e
revealer of mantra (ekarsi), controller of the universe (yama),
worshiped by the d e v o t e e s (sūrya), d e s c e n d e n t of Prajāpati
Displaying (vyūha) y o u r s p l e n d o r (raśmīn),
59
(prājāpatya)!
contract (samūha) your form (tejas), and b e s t o w k n o w l e d g e
to me." Or the s e n t e n c e c a n m e a n "Withdraw (vyūha) t h e
rays w h i c h obstruct my vision, and take away (samūha) y o u r
effulgence (tejah)." T h e n I will be able to s e e your form w h i c h
is m o s t beautiful or auspicious, by your mercy (indicated by
te). Next, he explains in w h i c h manner o n e can s e e that form.
That person w h o is situated in the s u n is also situated in a
separate form. I b e c o m e that person (so' ham). 6 0

Bhaktivinoda Thākura:
TRANSLATION
O Pūsan, Ekarsi, Sūrya, Prājāpatya, r e m o v e y o u r rays, re­
strict y o u r light. T h e n I c a n s e e y o u r m o s t a u s p i c i o u s form.
I a m qualified t o s e e that form, b e c a u s e y o u , the c o m p l e t e
p e r s o n , a n d Paramātmā, y o u r p o r t i o n i n the material w o r l d ,
a n d w e jīvas a l s o are all spiritual b y nature. If y o u are merci­
ful I c a n s e e y o u .

59
Baladeva does not give meanings to these names of the Lord.
60
According to Baladeva's commentary on Vedānta-sūtra 3.3.46, the phrase so
'ham, which is also found in Gopāla-tāpanī Upanisad as well as others, does
not mean absolute identity of the devotee and God, but rather is an emotional
expression uttered by the devotee when absorbed in intense devotion. Śankara
explains so 'ham as identity of self with brahman.
 Mantra 16 93

COMMENTARY
T h o u g h y o u are the full Lord, y o u enter the w o r l d as the
purusa - the controller of māyā. You use m a n y types of en­
ergy to regulate māyā. Being the shelter of these energies y o u
b e c o m e d e s i g n a t e d b y s u c h n a m e s a s Pūsā, Ekarsi, Yama,
Sūrya, Prājāpatya (Vāmana-deva). Situated in the material
world, I think of t h o s e forms and l o n g to s e e y o u r eternal
form. W h e n y o u are merciful and I b e c o m e qualified to s e e
y o u , I will be able to s e e y o u r form. All g o o d qualities are in
y o u r eternal form. You have situated me in a spiritual form as
well. W i t h y o u r mercy, I can s e e y o u r eternal form.
 MANTRA 17
vāyur anilam amrtam
athedam bhasmāntam śarīram
om krato smara krtam smara
krato smara krtam smara ||17||

Madhvācārya:
TRANSLATION
Though the body b e c o m e s ashes, Vāyu is immortal because
h e i s s u p p o r t e d b y the i m m o r t a l Lord. S u c h i s the p o w e r o f
t h e e t e r n a l Lord!

O m n i s c i e n t Lord, p l e a s e h a v e m e r c y o n m e , r e m e m b e r m y
acts of devotion to you.

COMMENTARY
C o n t i n u i n g from the previous verse, b e c a u s e the Lord is in
Asu or Vāyu, Vāyu also b e c o m e s immortal (amrta).61 W h a t
to speak then of the Lord himself! Vāyu is called Anila be­
cause it is the abode (nilaya) of the Lord ( a ) .

Rāma-samhitā says:

ati-rohita-vijñānāt vayur api amrtah smrtah

mukhyāmrtah svayam rāmah paramātmā sanātanah

61
For Madhva, Vāyu or Mukhya-prāna is the most exalted devotee, with eternal
knowledge.

94
 Mantra 17 95

V ā y u i s a l s o called immortal b e c a u s e h e h a s e x t r e m e l y el­

evated k n o w l e d g e . But the chief immortal is eternal Visnu,
Paramātmā, Rāma.

Brahma-tarka says:

bhaktānām smaranam visnor nitya-jñapti-svarūpatah

anugrah-unmukhatvam tu naivānyat kvacit isyate

Invoking the Lord to remember can only m e a n "have mercy

on the devotee," since the Lord eternally k n o w s all things.

Vedānta Deśika:
TRANSLATION
T h e jīva m o v e s like the air h e r e a n d there, w i t h o u t a perma­
n e n t shelter. But i t i s eternal. H o w e v e r , t h i s material b o d y i s
temporary, e n d i n g in a s h e s at death. O Lord, m a s t e r of the
jīva a n d t h e b o d y ! O Lord, approachable b y a c t i o n s of sacri­
f i c e a n d k n o w l e d g e ! B y y o u r mercy, p l e a s e r e m e m b e r m e !
R e m e m b e r all that I have d o n e as service a n d c o m p e n s a t e
whatever I omitted!

COMMENTARY
After this the teacher describes the nature of the jīva in his
pure state. T h e ātmā is called vāyu or air because its nature is
to m o v e about here and there according to vidyā and karma
just as the w i n d b l o w s (vā—to b l o w about). It is called anilam
b e c a u s e it is w i t h o u t a resting place (nilayana) and l a c k s
s t e a d i n e s s ( T h i s m e a n i n g of anila is derived from the verb
nilī: na nilīyate m e a n s "it d o e s n o t settle down."). Even t h o u g h
death occurs, w i t h a s u c c e s s i o n of bodies, the ātmā is with­
out death (amrtam) by its very nature. Being deathless is rep-
96 īśopanisad

resentative of other qualities w h i c h are n o t m e n t i o n e d s u c h

as lack of aging. T h i s is in agreement w i t h other texts s u c h as
the statement of Brahma c o n c e r n i n g the pure jīva:

esa ātmāpahata-pāpmā vijaro vimrtyur viśoko vijighatso 'pipāsah satya-

kāmah satya-samkalpah

T h e ātmā is w i t h o u t sin, w i t h o u t age, w i t h o u t death, w i t h o u t

sorrow, w i t h o u t hunger, w i t h o u t thirst, w i t h o u t deceit, fully
satisfied. Chāndogya Upanisad 8 . 1 . 5

O n e s h o u l d n o t think that this verse s p e a k s o f the s e c o n d

e l e m e n t (the material air element, after ether) w i t h the w o r d s
vāyu, anilam and amrtam. T h i s is n o t agreeable w i t h the c o n ­
text of the prior and s u b s e q u e n t verses. Even t h o u g h these
w o r d s c o u l d refer to the Paramātmā by s o m e special u s e of
the w o r d s or by e t y m o l o g y , b e c a u s e of the m e n t i o n of the
temporary b o d y in the n e x t statement, the words m u s t refer
o n l y to the jīva. It is also foolish to say that vāyu refers to
prāna (since it is also material). T h e Śvetāśvatara Upanisad i n
d i s c u s s i n g the enjoyer a n d the enjoyed, describes the jīva,
called the enjoyer, as amrta.

ksaram pradhānam amrtāksaram harah ksarātmānāv īśate deva ekah

Matter (pradhānam) is temporary whereas the jīva (harah) i s

eternal and immutable. T h e o n e Lord rules over b o t h matter
and the jīva. Śvetāśvatara Upanisad 1.10

ksaram tv avidyā hy amrtam tu vidyā vidyā 'vidye īśate yas tu so 'nyah

Matter (avidyā) i s temporary whereas jīva (vidyā) i s eternal.

 Mantra 17 97

He w h o rules over b o t h is different from t h o s e two.

Śvetāśvatara Upanisad 5.1

Having described the immortal nature of the soul, w h i c h is

confirmed i n texts s u c h a s na jāyate mriyate vā vipaścit: the
s o u l is n o t b o r n nor d o e s it d i e (Katha Upanisad 1.2.18), the
inevitable d e a t h of the b o d y of the ātmā is t h e n declared:
athedam bhasmāntam śarīram. The w o r d atha ( n o w ) is u s e d
to introduce a topic different from the t o p i c under d i s c u s ­
s i o n . 6 2 Or it c a n indicate the exit of the s o u l from the body. 6 3
Or it c a n indicate that all jīvas are u n d e r the s w a y of karma.64
In this c o n n e c t i o n it s h o u l d be remembered:

gañgāyām sikatā dhārāyathā varsati vāsave

śakyā ganayitum loke na vyatītāh pitāmahāh

T h o u g h it is possible to c o u n t the sand in the Gañgā or the

drops w h e n Indra s h o w e r s rain, it is n o t p o s s i b l e to c o u n t
the number of Brahmās w h o have perished in this world. Agni
Purāna 157.29.

brahmādisu pralīnesu naste loke carācare

ābhūtasamplave prāpte praline prakrtau mahān
ekas tisthati sarvātmā sa tu nārāyanah prabhuh

62
The soul is eternal. However (atha) the body is temporary, turning to ashes.
63
The soul is eternal. Then (after the soul leaves the body) the body turns to
ashes.
64
The soul is eternal, but what can be done? Because all jīvas are under the
control of karma, their bodies must die.
98 Iśopanisad

W h e n Brahma and all others are destroyed, w h e n the planets

and all m o v i n g and n o n - m o v i n g entities are destroyed, w h e n ,
at the final d e s t r u c t i o n of the universe, everything m e r g e s
into prakrti, the s u p r e m e lord Nārāyana, the soul of all be­
ings, alone exists. Mahābhārata 2 . 3 5 . 2 9

The w o r d idam ( t h i s ) d i s t i n g u i s h e s the material b o d y from

the bodies of the Lord and eternally liberated s o u l s w h i c h are
all eternal, as stated in the scriptures. Bhasmāntam ( e n d i n g
in ashes) indicates o n l y d y i n g w i t h the proper rituals for the
dead b o d y (what s h o u l d be d o n e for civilized persons). Or it
c a n indicate, by describing the w e l l k n o w n disposal of the
body, other cases s u c h as b e i n g eaten by w o r m s as well. The
word śarīra m e a n s "that w h o s e nature is destructible (from
śarana--killing)."

Having m e n t i o n e d the distinction b e t w e e n the c o n s c i o u s and

u n c o n s c i o u s e l e m e n t s , the w o r d om is u s e d to indicate the
Lord, the inspirer of b o t h . T h i s recalls s t a t e m e n t s s u c h as
bhoktā bhogyam preritāram ca matvā: c o n s i d e r i n g the enjoyer,
the enjoyed a n d the inspirer. (Svetāśvatara Upanisad 1.12)
T h e syllables of om are described as follows in the Atharva
Veda:

yah punar etarh tri-mātrena om ity anenaivāksarena param purusam

abhidhyāyīt sa tejasi sūrye sampannah

He w h o meditates u p o n the Supreme Lord using the word om

c o m p o s e d of three letters attains the brilliant s u n planet (and
t h e n attains Vaikuntha). Praśna Upanisad 5.5

kleśa-karma-vipākāśayair aparāmrstah purusa-viśesa īśvarah

 Mantra 17 99

sa pūrvesām apī guruh kālenānavacchedāt

tasya vācakah pranavah

The Supreme Lord is a specific person, devoid of ignorance,

actions, karmic results and impressions. He is the guru of the
ancient s a g e s b e c a u s e he c o n t i n u e s through all time. He is
represented by the w o r d om. Yoga-sūtra 1.24, 2 6 , 27

Thus the all-knowing Śiva says:

om ity evam sadā viprāh pathadhvam dhyāta kesavam

O brāhmanas, chant the syllable om c o n t i n u o u s l y and medi­

tate on Keśava. Hari-vamśa

The Lord himself says:

om ity ekāksaram brahma vyāharan mām anusmaran

Uttering the o n e syllable om representing the Supreme Lord,

meditate on me. BG 8 . 1 3

T h u s om is s e e n as the representative of the Lord in all scrip­

tures.

Then, the devotee, drawing the attention of the Lord, w h o is

in the form of Kratu and w h o is thus approached by knowl­
edge and sacrifice, prays for his mercy. The Lord is addressed
as Kratu (sacrifice or intelligence) because he is the e s s e n c e
of sacrifice and knowledge. Aham kratur aham yajnah: I am
the V e d i c sacrifice and the smārta sacrifice. (BG 9 . 1 6 ) Or,
suitable to the present c o n t e x t , kratu c a n m e a n m e d i t a t i o n
 100 īśopanisad

as in evam kratur ha ( o n e w h o h a s meditated t h u s ) or the

f o l l o w i n g example:

yathā kratur asmin loke puruso bhavati tathetah pretya bhavati

sa kratum kurvīta

If o n e meditates (kratuh) u p o n the Lord in this world, o n e

attains h i m after death. Therefore o n e s h o u l d m e d i t a t e o n
the Lord. Chāndogya Upanisad 3.14.1

However, it is u s e d here figuratively to m e a n the Lord, w h o

is visible to the d e v o t e e as the object of meditation. Make me
the object of y o u r intelligence w h i c h is filled w i t h m e r c y (om
krato smara).

sneha-pūrnena manasā kim na smarasi keśava

O Keśava, do y o u n o t remember your d e v o t e e w i t h your m i n d

65
full of affection?

tatas tam mriyamānam tu kāstha-pāsāna-sannibham

aham smarāmi mad-bhaktam nayāmi paramām gatim

I r e m e m b e r m y devotee w h o i s dying like w o o d and s t o n e ,

( w i t h o u t t h o u g h t s at that time), and take h i m to the spiritual
world. Varāha Purāna

65
This is apparently from Varāha Purāna but not available in the present edi­
tions.
 Mantra 17 101

Since the Lord directly remembers everything (and d o e s not

need any reminder to remember), the i n t e n t i o n expressed in
kim na smarasi keśava is that the Lord s h o u l d s i m p l y review
what the devotee has previously d o n e as service. Similarly in
saying krtam smara, the devotee asks that the Lord to review
his previous service. "Remember whatever little favorable acts
I have d o n e for y o u . Since y o u k n o w all that I did, please
protect m e ! " Or the m e a n i n g can be "Assembling all that I
have d o n e to please y o u , y o u alone s h o u l d c o m p l e t e what­
ever is lacking." Similarly there are verses s u c h as:

jāyamānam hi purusam yam paśyen madhusūdanah

sāttvikas tu sa vijneyo bhaven mokse ca niscitah

The person born in this world u p o n w h o m the Lord glances

s h o u l d be k n o w n as sāttvika and will certainly b e c o m e liber­
ated. Mahābhārata 1 2 . 3 3 6 . 6 8

The Lord himself says:

tesām satata-yuktānām bhajatām prīti-pūrvakam

dadāmi buddhi-yogam tam yena mām upayānti te

To those w h o are constantly d e v o t e d to serving me w i t h love,

I give the understanding by w h i c h they c a n c o m e to me. BG
10.10

The repetition krato smara krtam smara indicates a devotee

urging the Lord to act quickly.
 102 īśopanisad

Baladeva Vidyābhūsana:
TRANSLATION
Let the s u b t l e b o d y m e r g e i n t o t h e s u b t l e s t o f e l e m e n t s . Let
t h i s b o d y b e c o m e a s h e s in t h e fire. O Lord! Give b l e s s i n g s ! O
m i n d , h e l p m e r e m e m b e r t h e Lord. O Lord, r e m e m b e r m y
deeds.

COMMENTARY
Here the devotee prays " N o w w h e n I am dying m a y my life
air give up the individual b o d y and enter the greater air."
T h e meter is gāyatri (3 l i n e s of 8 syllables each; last line is
here repeated). O Paramātmā, at the time of dying, m a y my
prāna (vāyuh), indicating the subtle b o d y of 17 e l e m e n t s ( 1 0
senses, mind, 5 tanmātras, and ahañkāra) give u p the limited
gross b o d y and attain the universal c o n s c i o u s n e s s of all jīvas
combined (amrtam), the m a s s of all c o n s c i o u s n e s s (sūtrātmā)
in the form of a deity also called Mukhya-prāna (anilam).66
There is no verb in this statement so it m u s t be supplied. 6 7
T h e m e a n i n g is this: may the Lord separate the subtle body,
purified b y jñāna and karma, from the gross b o d y ( b y merg­
i n g the subtle b o d y i n t o the mahat-tattva).68 T h e n m a y the
gross body be burned to ashes in fire.

66
Vāyu a n d anilam do not refer to the air of the five gross elements. Vāyu a n d
prāna refer to the subtle body of the individual, the five life airs, which are an
expansion of the vāyu element, and anilam refers to the totality of all jīvas. This
is sometimes called samasti-jīva, hiranyagarbha, sūtrātmā or Mukhya-prāna,
who is a deity embodying all jīvas in the subtle state of mahat-tattva, before
ahañkāra becomes manifest.
67
T h i s follows Śankara's rendering. Bhaktivinoda also supplies a verb in this
line.
68
T h i s appears to be preliminary to merging everything into the avyakta-prakrti
called asambhūti mentioned in the commentary on verse 14.
 Mantra 17 103

D u r i n g w o r s h i p , o m i s c o n s i d e r e d non-different from the

brahman w h o is a l s o called fire ( s e e the n e x t verse) and is
pure spiritual existence. O mind w h i c h has will power
69
(krato)! Remember what is worthy of remembrance since
death is approaching (smara). O Lord (om)! Remember that I
have worshipped y o u as a brahmacarī and grhastha, and re­
m e m b e r all the prescribed d u t i e s I have d o n e (krtam) from
c h i l d h o o d till n o w . Repetition of the s t a t e m e n t indicates great
respect.

Bhaktivinoda Thākura:
TRANSLATION
May the material life air i n m y b o d y attain a n eternal nature
a s spiritual life air i n the spiritual w o r l d ! After m y s u b t l e
body passes away, may my gross body be burned to ashes! O
mind, remember what you should do. Remember what you
have done.

COMMENTARY
T h o u g h a prayer for liberation from the material world is n o t
considered proper in pure bhakti, s u c h prayers for liberation
are uttered i n jñāna-miśra-bhakti, w h i c h i s a d o o r for pure
bhakti. In this mantra there is remembrance of bhakti along
w i t h liberation.

69
Kratu means determination. It also refers to a sacrifice and deity of sacrifice,
Visnu. Madhva takes that meaning. In Baladeva's a n d Śañkara's explanations,
the first command to remember seems to be addressed to the mind. The second
command to remember is addressed to the Lord. In Śañkara's explanation
which is very similar to Baladeva's, this is made clear, since the word agne (o
fire, brahman!) is added to explain the second utterance of smara.
 M A N T R A 18
agne naya supathā rāye asmān
viśvāni deva vayunāni vidvān
yuyodhy asmaj juhurānam eno
bhūyisthām te nama-uktim vidhema ||18||

Madhvācārya:
TRANSLATION
O leader d w e l l i n g i n t h e b o d y ! Lead u s o n t h e correct p a t h t o
liberation. O Lord! You k n o w h o w m u c h w e k n o w . Take a w a y
o u r degrading s i n s . W e offer r e s p e c t s w i t h k n o w l e d g e a n d
70
devotion to you.

COMMENTARY
Vayunam m e a n s k n o w l e d g e . T h e u s a g e i s f o u n d i n t h e
Bhāgavatam: tvad-dattayā vayunayedam acasta viśvam: Brahma
s a w the w h o l e world by the k n o w l e d g e g i v e n by y o u (SB 4.9.8.)
Juhurānam m e a n s "that w h i c h degrades us." Yuyodhi m e a n s
"separate u s . " T h u s the s e n t e n c e m e a n s " R e m o v e o u r s i n s
w h i c h degrade us." Skanda Purāna says:

yad asmān kurute atyalpāns tad eno 'smad viyojaya

naya no moksa-vittāyety astaud yajnam manuh svarāt

Manu, the king, prayed to Yajña, "Remove from us s i n w h i c h

m a k e s us "look very small" (and take rebirth), and lead us to
the treasure of liberation."

70
After the devotee develops knowledge of the Lord and devotion, the Lord by
his mercy qualifies the devotee to perceive him, and reveals himself to the
devotee. All sins are washed away by that vision.

104
 Mantra 18 105

The root yuyu m e a n s "to separate" according to the dictio­

nary. W i t h k n o w l e d g e and d e v o t i o n we s h o u l d offer respects
repeatedly.

Vedānta D e ś i k a :
TRANSLATION
O l e a d e r of all b e i n g s ! Performer of p a s t i m e s ! You k n o w ev­
erything. Lead u s t o k n o w l e d g e t h r o u g h practices w h i c h y i e l d
e n o u g h w e a l t h t o m a i n t a i n o u r b o d i e s . D e s t r o y the o b s t a c l e s
w h i c h c r e a t e c r o o k e d n e s s i n u s . W e offer r e s p e c t s t o y o u
s a y i n g namah r e p e a t e d l y

COMMENTARY
This verse indicates attaining the object of desire, the Lord,
w h o is addressed here as Agni. T h e Lord is addressed as Agni
because the Lord acts through the b o d y of Agni. The Lord as
the i n d w e l l i n g spirit of Agni is e x p r e s s e d in verses s u c h as

yo 'gnau tisthann agner antaro yam agnir na veda yasyāgnih

śarīram yo 'gnim antaro yamayaty esa ta ātmāntaryāmy amrtah:

the eternal Lord as Paramātmā is situated in Agni, w i t h i n Agni,

w h o m Agni d o e s n o t know, o f w h o m Agni i s the body, w h o
controls Agni from within. (Brhad-āranyaka Upanisad 3.7.5)
Or the Lord m a y directly be called Agni because Agni m e a n s
"one w h o leads in front p o s i t i o n (agra-nayana)." T h u s it is
said sāksād apy avirodham jaiminih: Jaimini says that the w o r d
Agni can d e n o t e the Supreme Brahman w i t h o u t any contra­
diction. (Brahma-sūtra 1.2.29)

Manifest in us (naya) k n o w l e d g e by the right m e t h o d

(supathā), by a m e t h o d devoid of a n y trace of forbidden acts,
 106 īśopanisad

for attaining sufficient w e a l t h for w o r s h i p p i n g y o u and pro­

tecting our b o d i e s to attain k n o w l e d g e of y o u . Or also suit­
able to the c o n t e x t , dhana ( w e a l t h ) c a n refer to spiritual
wealth, as in the following statements:

atashara-kara-grāhyam arājaka-vaśamvadam
adāyāda-vibhāgārha-dhanam ārjaya susthiram

Earn steady, spiritual wealth, w h i c h c a n n o t be stolen, c a n n o t

be dissipated by a king's p o w e r s , and c a n n o t be divided by
inheritance.

anantam bata me vittam yasya me nāsti kiñcana

mithilāyām pradīptāyām na me kimcit pradāyate

D e t a c h e d Janaka said: My treasure is u n l i m i t e d t h o u g h I pos­

s e s s nothing. If the w h o l e of Mithila w e r e burnt d o w n , still
n o t h i n g o f m i n e i s burnt ( s i n c e the treasure i s spiritual).
Mahābhārata 1 2 . 1 7 . 1 8

A c c o r d i n g to logicians, o n e s i n g l e mantra can have several

correct m e a n i n g s corresponding to a specific c o n t e x t or other
considerations.

O lord, e n d o w e d w i t h suitable wonderful pastimes w h i c h will

b e awarded t o u s w h o desire t h e m (deva)! Produce in us
(asmān), your u n a l l o y e d devotees, surrendered o n l y to y o u
alone, w i t h no other goal, by the proper m e a n s of g a i n i n g
wealth, all types of k n o w l e d g e (viśvāni vayunāni).
Naighantuka s a y s māyā vayunam jñānam: māyā m e a n s
vayunam or jñānam. T h u s vayunam and jñānam are s y n o n y m s .
 Mantra 18 107

In this verse, vayunāni m e a n s "various m e t h o d s w i t h knowl­

edge as the chief means." Since y o u k n o w everything (vidvān),
all the m e t h o d s for attaining the four goals of h u m a n life ac­
cording to our qualification, y o u s h o u l d lead us, w h o are all
ignorant, towards them. Separate us from (yuyodhi) sin, de­
stroy in us the obstacles (enah—sin) w h i c h prevent us from
seeing y o u , consisting of omitting to perform what s h o u l d be
done," and performing what s h o u l d n o t be done. T h e s e sins
o p p r e s s u s w i t h a n i n c o n c e i v a b l e variety o f c r o o k e d n e s s
(juhurānam) w h i c h causes bondage in this world. We offer
salutations to y o u plentifully and repeatedly (bhūyisthām) w i t h
utterance of namah by reciting your qualities s u c h as being
the sole resort for the jīva. T h e potential case instead of the
present case (vidhema instead of vidadhmahe) is used accord­
ing to a grammatical rule. Or the verb is in the potential case
to express begging to the Lord to be able to do it. (O Lord,
please be merciful so that we may offer y o u respects.) Moksa-
dharma describes that e v e n liberated p e r s o n s offer s u c h re­
spects nama ity eva vādināh: the inhabitants of Svetadvīpa,
assembling together, ran towards that light, w i t h hands j o i n e d
in reverential attitude, full of joy, and uttering the o n e word
"Namah" ( w e b o w to y o u ) . (Mahābhārata 1 2 . 3 2 3 . 3 6 ) (Sec­
tion 3 3 7 ) T h e w o r d ukti (utterance) indicates that e v e n if
o n e just utters the w o r d namah, w i t h o u t mental or physical
offering of respect, the Lord s h o u l d be pleased.

T h u s this w o r k after c o m p i l i n g descriptions of the e x i s t e n c e

of the Lord, his powers, his w o r s h i p and the e x c e l l e n c e of the
results, is completed.

By the m e r c y of Hāyagrīva, Vedānta-deśika, of Viśvāmitra

gotra, for the pleasure of those learned i n the scriptures, has
108 īśopanisad

produced this commentary, m e a n t for the welfare of the world,

on the īśopanisad w h i c h appears at the end of the Yajur Veda
or Vājasaneyi Samhitā, and w h i c h clarifies w h a t is u n c l e a r
c o n c e r n i n g the Lord.

T h i s Iśopanisad d o e s n o t in any w a y approve of the p h i l o s o ­

phy that all s o u l s are o n e , that all s o u l s are s u p r e m e Brah­
man, o f bhedābheda philosophy (Yādava Prakāśa and
Bhāskara), of the p h i l o s o p h y of the Jains or Buddhists, or of
p h i l o s o p h y w h i c h speaks of the lack of n e c e s s i t y of liberation
and the falsity of fearing material e x i s t e n c e (Cārvaka).

Baladeva Vidyābhūsana:
TRANSLATION
O Lord of p a s t i m e s ! O fire! Lead us on t h e s p l e n d i d p a t h to
the treasure o f liberation. You k n o w all o f o u r a c t i o n s a n d
t h o u g h t s . D e s t r o y our s i n s w h i c h distract u s from y o u . May
w e offer r e s p e c t s r e p e a t e d l y t o y o u .

COMMENTARY
After praying for a direct v i s i o n of the Lord (verses 15 and
1 6 ) , the devotee prays for liberation to the Lord w h o is ad­
dressed as fire. The meter is tristubh (four lines of e l e v e n syl­
lables each). O person w h o has m a n y pastimes (deva)! O Lord
in the form of fire (agne)! Lead us on the right path, the path
of liberation or devayāna, for the treasure of liberation (rāye).
H o w is the Lord described? He k n o w s (vidvān) all (viśvāni)
our actions or all of our k n o w l e d g e (vayunāni). Separate us
(asman yuyodhi) f r o m s i n s (enah), w h i c h a r e c r o o k e d
(juhurānam), forming obstacles to liberation in the form of
desires. Many times (bhūyisthām) m a y we offer respects (nama-
uktim) to y o u (te) in order to b e c o m e pure. We c a n n o t repay
 Mantra 18 109

y o u for r e s p o n d i n g to our desires. All we can do is offer re­

peated respects.

Bhaktivinoda Thākura:
TRANSLATION
O Agni, purifier! G u i d e us on the right p a t h to the h i g h e s t
spiritual treasure. O Lord, s i n c e y o u u n d e r s t a n d our e x t e n t
o f k n o w l e d g e ( k n o w l e d g e o f the w o r l d a n d c o n s e q u e n t de­
t a c h m e n t from it, k n o w l e d g e o f G o d a n d d e v o t i o n ) , p l e a s e
l e a d u s there. D e s t r o y our o b s t r u c t i n g s i n s . W e r e p e a t e d l y
offer y o u r e s p e c t s .

COMMENTARY
W h e n the jīva remembers h i s previous sins, the jīva b e c o m e s
a n x i o u s c o n c e r n i n g attainment of liberation. Therefore he ad­
dresses the pure Paramātmā as Agni. The purifying power of
fire c o m e s from the Lord. T h e jīva then sees that there is n o
m e t h o d e x c e p t d e v o t i o n to the Lord with suitable k n o w l e d g e
and detachment. T h u s he prays in this way. K n o w l e d g e m e a n s
"knowledge of God." By k n o w l e d g e of the universe, 7 1 o n e gets
higher k n o w l e d g e of t h e Lord
(vijñāna). W i t h that k n o w l ­
prajñāna or bhakti. Sruti says: etad
edge o f G o d o n e attains
vijñāya prajñānam kurvīta: after understanding the Lord, y o u
should perform bhakti. (Brhad-āranyaka Upanisad 4. 4.21)

71
Bhaktivinoda mentions viśva-jñāna as the first knowledge, followed by īśvara-
jñāna, or vijñāna, followed by bhakti, prajñāna. But he does not explain it and
how it relates to knowledge of God. Perhaps it means knowledge of matter, by
which one becomes detached from enjoyment, as instructed in the first verse
of this Upanisad.
110 īśopanisad

Also o n e s h o u l d consider the following Bhāgavatam verse:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānam
bhaktyā śruta-grhītayā

The seriously inquisitive student or sage, w e l l equipped w i t h

k n o w l e d g e and detachment, realizes that Absolute Truth by
rendering devotional service in terms of w h a t he has heard
from the Vedānta-śruti. SB 1.2.12