Ishavasya Upanishad

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Every living being has a Jivatma which is known as the Atman or the Self. The Jivatma which is the Self in all beings, is a part of Paramatma or the one Supreme Brahman. However, there is no difference between Jivatma and Paramatma except for the fact that Jivatma is in a container called body.

Verse SBG 13:27, “The person who truly sees is the one who sees the Supreme Bhagavan, existing equally, the unperishing within the perishing.” 
Verse SBG 11:33 There, at that time, in one place, Arjuna could see the entire universe with its multifarious divisions all to be united in the body of the Supreme Bhagavan Krishna.
 
In order to understand what is said above, let us take a pail to the seashore and fill it up with seawater. The water that we have in the pail is in fact a small part of the ocean that we have stored in a container. We don’t call the water in the pail an ocean but we say that it is a pail of water.
 
When we empty the pail back into the ocean, the water from the pail becomes one with the ocean and it will be impossible to separate the exact portion of water that we had in our pail again. In the brief period during which that small amount of water was in the pail, it had an ‘identity’ of its own and was called a pail of water but when it went back to the ocean, it simply became one with the ocean. The presence of the water in the container gave it that separate identity. 
 
The container used by the Jivatma is the body, which, unlike the pail we used to carry water, has tools such as the senses and the mind. When a person dies, the Jivatma – (the water in the pail) departs from the body and either enters another container, or in the event it attains Moksha, becomes one with Paramatma – (the ocean). 
 
Advaita Vedanta is about Universal Oneness and God or the Supreme Brahman referred to in Dharmic scriptures is that one, formless, invisible yet omnipresent, all-pervading and Supreme Force without which no being and nothing can exist. If a being or a thing exists, it must be a part of that complete and perfect whole. It is not easy for humans to contemplate on a Supreme God who is formless.and therefore spiritual seekers may personify or imagine the Supreme Brahman in any form that pleases them and they find easy to relate to. 

SBG 12:05 Those whose minds are set on an unmanifested and impersonal Absolute Power face difficulties in reaching the goal. This is because people always identify with the body and when there is no perceptible form, it is difficult to perceive.

The 18 verses of the Ishavasya Upanishad (Ishavasyopanishad) or Isha Upanishad teach about this Oneness and about the fact that the same Supreme Truth exists in all of us. It is merely the different bodies we occupy that give us separate identities although we are all that one Supreme Energy.

The Ishavasya Upanishad begins with the invocation of the Complete and Supreme Brahman and ends with total surrender before the Ultimate Ishwar, Bhagavan or Krishna.

The Invisible Absolute Brahman is complete and this universe is complete. The visible complete whole comes from the Invisible, Perfect, and Complete Whole. Even when the complete visible whole is removed from the Invisible Complete Whole,  the Absolute Brahman or the Complete Whole remains unchanged. Om, Peace, Peace, Peace.


The Ishavasya Upanishad

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शांतिः शांतिः शांतिः ॥

Om poorna-madah poornamidam poornaat poornamudachyate

poornasya poorna maadaaya poorna mevaa-vashishyate

Om Shanti Shanti Shantihi

The Invisible Absolute Brahman is complete and this universe is complete. The visible complete whole comes from the Invisible, Perfect, and Complete Whole. Even when the complete visible whole is removed from the Invisible Complete Whole,  the Absolute Brahman or the Complete Whole remains unchanged.

Om, Peace, Peace, Peace.

ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्‌।

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम्‌ ॥ १॥

iishaa vaasya-midam sarvam yatkincha jagatyaam jagat

tena tyaktena bhunjiithaa ma grudhah kasya-svid-dhanam (IU 01)

All that exists in the universe is encompassed and owned by the Omnipresent Supreme Being.  You own nothing but you are provided with whatever is necessary for your existence. Enjoy the Real by renouncing the unreal and free yourself from the never ending bond of Karma. Never seek unreality nor covet the wealth of another.

कुर्वन्नेवेह कर्माणि

जिजीविषेच्छतँ समाः

एवं त्वयि नान्यथेतोऽस्ति

न कर्म लिप्यते नरे ॥ २ ॥

kurvanne veha karmaani jijiivishech chatham samaaha

evam tvayii naanyathe -to‘sti na karma lipyate nare (IU 02)

Should you desire to live in this world for a hundred years, perform righteous actions without any attachments to their results.  That is the only way for you to live without being tainted.

असूर्या नाम ते लोका

अन्धेन तमसाऽऽवृताः ।

तांस्ते प्रेत्याभिगच्छन्ति

ये के चात्महनो जनाः ॥ ३॥

asuuryaa naama te lokaa andhena tamas’aavrutaaha

taamste pretyaa-bhigacchanti

ye ke chaath-mahano janaaha (IU 03)

When they die, those who have destroyed their Self, certainly go to the world of blinding darkness and ignorance.

अनेजदेकं मनसो जवीयो

नैनद्देवा आप्नुवन् पूर्वमर्षत्‌ ।

तद्धावतोऽन्यानत्येति तिष्ठत् तस्मिन्नपो मातरिश्वा दधाति ॥ ४॥

ane jadekam manaso javiiyo

nainad-devaa aapnuvan-puurva marshat

tad-dhaa vato ‘anyaa-natyeti tisht-hat-

tasmin-napo maata-rishvaa dadhaati (IU 04)

The unmoving One or the Self which is without activity, is faster than the mind and the senses can never overtake it. Although unmoving, the Self can never be outrun. That One by its presence, sustains everything and all living beings.

तदेजति तन्नैजति

तद् दूरे तद्वन्तिके ।

तदन्तरस्य सर्वस्य

तदु सर्वस्यास्य बाह्यतः ॥ ५॥

tade-jati tannai-jati tadduure tadvantike

tadan tarasya sarvasya

tadu-sarvasyaa-sya baahyataha (IU 05)

It moves and it does not move. It is far yet so near. It exists within and also outside of all this.

यस् तु सर्वाणि भूतान्य्

आत्मन्य् एवानुपश्यति ।

सर्वभूतेषु चात्मानं

ततो न विजुगुप्सते ॥ ६ ॥

yastu sarvaani bhuutaan-yaatman-yevaanu pashyati

sarva bhuuteshu chaathmaanan

tato na viju gupsate (IU 06)

He who sees all beings in the Self and the Self in all beings, never repels It.

यस्मिन् सर्वाणि भूतान्य्

आत्मैवाभूद् विजानतः ।

तत्र को मोहः कः शोक

एकत्वम् अनुपश्यतः ॥ ७ ॥

yasmin sarvaani bhuutaanyaat-maivaa-bhuud vijaa-nataha

tatra ko moha kah-shoka

ekat-vam anupashya-taha (IU 07)

How can a knower who perceives the unity of all beings with the Self ever be in grief or be deluded?

स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं

शुद्धमपापविद्धम् ।+

कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८ ॥

sa paryagaa-cchukkram akaaya-mavrana-masnaaviram

shuddhama paapa-viddham

kavir-maniishii paribhuuhu svayambhuuryaa-thaa-tatthyato ‘rthaan

vyada-dhaach-cchaashvatii-bhyah samaabhyaha (IU 08)

He or the Self is all encompassing, brilliant, formless, spotless, veinless, pure, untouched by sin; all-seeing, all-knowing, transcendent and self-manifested. He has duly marked out purposes for each age through eternity.

अन्धं तमः प्रविशन्ति

येऽविद्यामुपासते ।

ततो भूय इव ते तमो य उ विद्यायां रताः ॥ ९ ॥

andham tamah pravishanti

ye‘avidhyaa-mupaasate

tato bhuuya iva te tamo

ya u-vidhyaayaam rataaha (IU 09)

Those who worship Avidhya or ignorance by being immersed in worldly life, enter into blind darkness and those who worship Vidhya or knowledge alone without Karma, fall into greater darkness.

अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया ।

इति शुश्रुम धीराणां

ये नस्तद्विचचक्षिरे ॥ १० ॥

anya-devaahur-vidhyayaa ‘anya-daahur-avidhyayaa

iti shushruma dheeraanaam

ye nas tad vicha-chakshire (IU 10)

One fruit is achieved by Vidhya or knowledge and the another by Avidhya or ignorance. We heard this from the wise ones who taught it to us.

विद्याञ्चाविद्याञ्च

यस्तद्वेदोभयं सह ।

अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ ११ ॥

vidhyaam chaa-vidhyaam cha yas tad vedobhayam saha

avidhyayaa mrutyum teertvaa

vidhya-yaamrutam-ashnute (IU 11)

He, who knows both Vidhya and Avidhya, overcomes death through Avidhya and reaches immortality through Vidhya.

अन्धं तमः प्रविशन्ति

येऽसंभूतिमुपासते ।

ततो भूय इव ते तमो य उ संभूत्यां रताः ॥ १२॥

andham tamah pravishanti

ye‘asambhuuti-mupaasate

tato bhuuya iva te tamo

ya u sambhuutyaam rataaha (IU 12)

Those who worship Avidhya fall into blind darkness and those who worship Vidhya fall into even greater darkness.

(Both Avidhya as well as Vidhya have their own rewards but they are incomplete without each other. As said in verse 11, ‘He, who knows both Vidhya and Avidhya, overcomes death through Avidhya and reaches immortality through Vidhya.’)

अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात्‌ ।

इति शुश्रुम धीराणां

ये नस्तद्विचचक्षिरे ॥ १३ ॥

anyadevaahuhu sambhavaa-danyadaahura-sambhavaat

iti shushruma dhiiraanaam

ye nas tad vicha-chakshire (IU 13)

One result is achieved by the worship of the Unmanifested and another by the worship of the manifested. We have heard this from the wise ones who taught us elaborately.

सम्भूतिञ्च विनाशञ्च

यस्तद्वेदोभयं सह ।

विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥ १४ ॥

sambhuutim cha vinaasham cha yas tad vedobhayam saha

vinaashena mrutyum teertva

sambhuut-yaamrutam ashnute (IU 14)

The one who knows both Sambhuti, the Truth or Brahman the Unmanifested cause of manifestation; and also the destructible or manifested; attains immortality through the knowledge of the Unmanifested.

हिरण्मयेन पात्रेण

सत्यस्यापिहितं मुखम् ।

तत् त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥

hiranmayena paatrena  satyasyaa-pihitam mukham

tat tvam puushanna-paavrunu

satyadharmaaya drushtaye (IU 15)

A golden disc hides the luminous face of the Truth. O Pushann the resplendent One, please uncover Your face so that I who seeks the Truth, may see You.

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्‌ समूह ।

तेजो यत् ते रूपं कल्याणतमं तत्ते पश्यामि

योऽसावसौ पुरुषः सोऽहमस्मि  ॥ १६ ॥

puushanne-karshe yama suurya praajaapatya vyuuha rashmiin samuuha

tejo yat te ruupam kalyaanatamam tat te pashyaami

yo ‘asaavasau purushah so ‘hamasmi (IU 16)

O Pushan the nourisher, O lonely Traveller of the heavens, O Regulator of everything, O Sun – the son of Prajaapati, gather up Your effulgence in order for me to see Your glorious form. The Highest Purusha who dwells in You, that I am.

(I am He, I am Brahman. अहं ब्रह्मास्मि )

वायुरनिलममृतमथेदं भस्मांतं शरीरम्‌  ।

ॐ क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ॥ १७ ॥

vaayuranila-mamrutama-thedam bhasmaantam shariiram

om krato smara krutam smara krato smara krutam smara (IU 17)

May the vital force in me merge with the all-encompassing Praana or cosmic energy and may this body be burned to ashes. Om! O Agni! O Supreme One!

O mind, remember the righteous deeds which were done! O mind!

Remember, remember your good deeds!

अग्ने नय सुपथा राये

अस्मान्‌ विश्वानि देव वयुनानि विद्वान्‌ ।

युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नम‍उक्तिं विधेम ॥ १८ ॥

agne naya supathaa raaye asmaan vishvaani deva vayunaani vidhvaan

yuyodh-yasmaj juhuraana-meno bhuuyisht-haan te

nama uktim vidhema (IU 18)

O Agni – the Bright Being, lead us to the right path to enjoy the fruits of our actions. Remove from us delusion and sin. We offer you in salutation again and again, our words of adoration for You.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शांतिः शांतिः शांतिः ॥

Om poorna-madah poornamidam poornaat poornamudachyate

poornasya poorna maadaaya poorna mevaa-vashishyate

Om Shanti Shanti Shantihi

The Invisible Absolute Brahman is complete and this universe is complete. The visible complete whole comes from the Perfect Invisible Complete Whole. Even when the complete visible whole is removed from the Invisible Complete Whole,  the Absolute Brahman or the Complete Whole remains unchanged.

Om, Peace, Peace, Peace.

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