Isaavaasya Upanishad

Introduction:
This Upanishad starts with the phrase: Isavaasyam itham sarvam. Hence it
obtains the name Isavaasya Upanishad. It is also popularly called as the Isa
Upanishad. This forms the fortieth chapter in the vajaneya samhita of
Sukla-Yajur Veda. Because of this reason, it is also called as the Sukla Yajur
vediya samhita Upanishad and as the vajasaneyi samhita Upanishad.
The rishi or the sage of this Upanishad is Datyang aadarvanar. His son,
who is leading a normal worldly life (and not a monastic one) approaches
the sage for advices on knowledge of the self. The sage, observing that his
son has complete control over all the desires and that he is following all the
duties and dharmas cast on him by the religious doctrines and also that he
is a true aspirant of liberation and dedicated to the cause by complete
surrender, teaches his son about the knowledge of the Self.
The Upanishad:
Om ! That (world) is a complete whole. This (world) too is a complete whole.
From the complete whole only, the (other) complete whole rose. Even after
removing the complete whole from the (other) complete whole, still the
complete whole remains unaltered and undisturbed.
Om Shanti ! Shanti ! Shanti !
Om ! In this material world full of things that appear and disappear (now
and then), one should perceive and understand that even such worldly
transitory things are filled in with the presence of Lord. (iisavaasyam itham
sarvam God pervades everything in this world). By so perceiving and
feeling that, one can protect him from the (otherwise never-relieving) bond
of karma. One should also convince him that he has been provided by the
Lord with all the things necessary for his existence. With that sort of
contentment, one should try to avoid being greedy or jealous about others
or others riches.
The one, who adores the worldly life, let him continue with all the duties he
has to perform and anticipate living for a hundred years. That is his only
way to liberation. There is no other path for him except this one in which he
should accomplish his duties without any sort of attachment.
Those who commit suicide go to the other worlds (after their death), which
are covered by utter blinding darkness and are the living places of demons.

The Atma (or the Soul) is without any activity, any movement, is only a
united whole, and is faster than the manas (or the mind). The Devas who
reside in the indriyaas (or the parts of the body) were not able to reach it
since it is already beyond them. The Atma remains still and yet crosses
those, which are moving and running. In that the Vayu (the Wind God)
remains and handles all other activities of the body.
That (the Atma) is moving; and yet it is unmoving; that is far behind; and yet
it is very close; that is present within all; and yet it is outside of all.
That one, who is able to visualize the presence of Atma in all other moving
things and even creatures and is able to visualize the presence of all such
things within the Atma, never gets angry and he never hates anything in
life.
When he has identified the unison between all the moving things (incl.
creatures) and the Atma, where is the question of him getting in to delusion
or sorrow (or a sleep or dizziness driven by any of these)?
That Atma is present everywhere, He is all pervading, is bright and
luminous as the sun, is without a body (incorporeal), is not affected by
anything, is without nerves, is pure, and is sinless. He is the knower of all, is
the ruler of the mind, is self-made and has transcended everything else. He
is the one who has organized all the material objects to be available for a
specific time frame.
Those who tread the path of worldly life (karma or avidyaa) get in to the
blinding darkness of this materialistic life (samsaara). Those who desire
only the vidyaa (and not the actual performance) of worshipping Gods or
Goddesses in different forms, known as upaasana, will be entering in to
increased darkness than the former.
What we get from vidyaa is different; and what we get from treading the
path of avidyaa is different; - so have we heard from the wise men who have
explained the truth elaborately. (The hidden meaning is that by following
avidyaa one attains pithru lokaa after death, whilst the one following
vidyaa attains devalokaa).
The one who learns and adopts not only vidyaa but also avidyaa and
practices the same, he overcomes death by avidyaa (by the performance of
the karma laid down for him) and attains immortality by vidyaa (by the
performance of upaasana the worship of Gods). (To be understood that
this one succeeds by following the principle of non-attachment to either of
these paths and he simply performs the duties therein and leave the results
to the Supreme Being.)

Those who advocate (and follow) the philosophy of not becoming one (with
the Atma), they enter in to darkness; those who desire (and follow) the
philosophy of becoming one (with the Atma) enter in to increased blinding
darkness than the former.
What we get from becoming one is different; and what we get from not
becoming one is different; - so have we heard from the wise men who have
explained the truth elaborately.
That one who desires and practices not only the principle of not becoming
one but also that of becoming one, he overcomes death by becoming one
and attains immortality by following the principle of not becoming one.
O Sun God! (representing the God in general) The luminous and attractive
face of truth is hidden by a golden disc. Unveil it for my vision (the one who
is in search of truth).
O Sun God! The son of Brahma (the creator of the Universe)! The one who
enlivens the World and protects it! The one who has transcended all and
moving in your own path! The controller of all! I pray to thou to shrink your
rays into yourself and to digest the light pouring out of it so that I can see
your pure, lovely, true form. Whoever is the one residing here (the SuryaMandala, or the place of Sun God), I am Him. (The last sentence is about
identifying oneself with the God).
Let this life breath of mine attain the realm of immortal breath. And let this
body be burnt into ashes. O God, who is in the form of (among others) Agni
(the Fire-God) and who is in the Omkaara swarupa, kindly think of me and
of those that were done by me. O God, who is in the form of Agni (among
others), kindly think of me and of those that were done by me. (Basically
praying to the God to remember about oneself and of the good deeds
performed by one during his life)
O Agni, we pray to thou to please lead us in the right path for us to enjoy
the wealth that has been accumulated on account of the good deeds we
performed. O Deva, thou knows all our thoughts. We pray to thou to destroy
our hidden desires of committing deceitful sins. We pray to you for the
above by offering enough prayers.
Om ! That (world) is a complete whole. This (world) too is a complete whole.
From the complete whole only, the (other) complete whole rose. Even after
removing the complete whole from the (other) complete whole, still the
complete whole remains unaltered and undisturbed.
Om Shanti ! Shanti ! Shanti !