1 Isha Upanishad. Introduction [-SaavasyaopinaYad gets its name from its opening statement ‘[-SaavaasyaimadM sava-ma\ . .’ and belongs to Vajaseniya school of Yajurveda. It is one of the most important Upanishads which teaches the evolution of the human soul to perfection, by leading it from the empirical experiences to the mental and supra-mental stages of human personality. Unlike other Upanishads, Isha Upanishad does not refer to any human source as the seer-author and according to Bhagavat Purana it was revealed to svayaMBauva (self-evolved) Manu by Yajna, also referred as ya&pumaana\, ya&oSa, ya&Bava and ya&Bauk\, one of his daughters Akuti. Accepting this, Madhva relates ya&, with Vishnu as the deity, eternal, Independent and the sole energizer, Manu as the Seer and Anushtubha as the metre. In Rigveda we find him initiating the creative cycle offering himself and his actions as first of the oblations in universal ya&, which the gods and the seers performed -‘ tM ya&M ibaBa`it baih-iYa p`aOxana\ pu$YaM jaatmaga`t: | tona dovaa Ayajant saaQyaa ?YayaSca yao ||’. Seven- old foundation was laid to attain with twenty first steps the luminous Sun. When the gods performed the sacrifice they found Purusha, bound to the post as an offering – ‘saPtasyaasana\ pirQayas~I: saPt saimaQa: kuta: | dova yaV&M tnvaanaa AbaQnana\ pu$YaM pSaUma\ ||’, Performing the sacrificial act the gods established for the first time the perennial principles - Dharma, by which action the they established themselves along with other ancient aspirants in the high heavens - ya&ona ya&mayajant dovaastaina Qamaa-iNa p`qamaanyaasaana\ | to h naakM maihmaana: sacant ya~ pUvao- saaQyaa: saint dovaa: ||’. All this made the mani- formed Purusha, of mani-fold vision, and manifold movement, pervading the Universe on every direction, surpasses the Space by ten measures – ‘sahsa`SaIYaa- pu$Ya: sahasa`axa: sahasa`pat\ | sa BaUimaM ivaSvatao vaR%vaa%yaitYz_Saa=\gaulama\ ||’ thus becoming the act, the action and the conclusion, thereby being the act of offering, the oblation, the fire, being the object of attainment as -‘ya&ao vaO ivaYNau:’ as Shatapatha Brahmana puts it. Therefore, Krishna calls himself, ‘I am the ritualu, I am sacrifice, the oblation, the herbs, the hymn and the fire and the offering’. (Bhagavad Gita (IX.16), ‘AhM ih sava-ya&anaaM Baao>a cap`Baurova ca |’ (Bhagavad Gita IX.24). ya& is thus the performance of actions for maintenance of the world order, ‘laaoksaMga`hmaovaaip saMpSyanktu-mah- isa’ in accordance with ?t and Qama-, the institution of ya& established by Prajapati in ancient times – ‘sahya&a: p`jaa: saRYT\vaa puraovaaca p`jaapit: | Anaona p`saivaYyaQvamaoYa vaaois%vaYTkamaQauk\\ ||’. Chhandogya Up. compares ya& with the act, process and culmination of one’s objective in life, hunger, thirst and abstention from pleasures become the initiatory rites; eating, drinking and enjoying pleasures become the intermediate rites; austerity, charity, sincerity, non-injury and truthfulness become the gifts to the presiding priests, a remarkable unity of kta-, kaya- and kma- - ‘tsmaadahu: saaoYya%yasaaoYToit punaru%padnamaaovaasya tnmarNamaovaavaBaRqa: ||’. 1 2 ya& as performance of actions, therefore in one which no one can avoid ‘na ih kiSca%xaNamaip jaatu itYz%yakama-kRt\ | kaya-to (vaSa: kma- sava-: p`kRitjaOgauNaO: ||’ and all actions performed otherwise becoming bondage, ‘ya&aqaa-%kma-Naao|nya~ laaokao|yaM kma-banQana: | tdqMa- kma- kaOntoya mau>sa=ga: samaacar ||’. If each one coordinates his action to the divine intent and purpose then even the gods become inclined towards them - ‘dovaanBaavayatanaona to dovaa Baavayaint to | prsprM Baavayant: Eaoya: prmavaaPsyaqa ||’. One would then be offering Brahman as oblation, in the effulgent energy of Brahman, attaining Brahman in actions becomes enlightened as Brahman – ‘ba`*map-NaM ba`*ma hivaba`-*maagnaaO ba`*maNaa hutma\ | ba*`maOva tona gantvyaM ba`*makma-samaaiQanaa ||’. In Isha Upanishad, therefore, Yajna as the symbol for Vishnu in his all- pervasive aspect dominates the entire discourse, leading one from his empirical level to mental and then to supra-mental stage of human opportunity and possibility. In propitiating Yajna one propitiates Vishnu, the all pervador, the all ordainer. Dharma is the fundamental principle on which the whole creation rests for evolution and to the state of bliss. Those who choose to be lead by and bask under the Grace of the Lord, is said to have chosen rightly and if they choose to live and be lead independent of his compassionate Grace, then they would be said to have chosen wrongly. Isha Upanishad reveals mystical truths relating to Isha, the supreme Brahman, through listening, reflection and meditation, traversing step by step, stage by stage verifying one’s receptivity and intuition, acknowledging one’s reflections and authenticating one’s meditations, keeping one’s logic suspended, one’s senses and mind in abeyance, not allowing even the intellect to stir. In this manner the aspirant will perceive the whole creation enveloped within His Self and all creation abiding within Him, such ones will not be frightened of Him. yastu savaa-iNa BaUtanyaa%manyaovanaupSyit | sava-BaUtoYau caa%maanaM ttao na ivajaugauPsato ||’. Further when one becomes aware that all creation abides in Him, how could there be delusion, and how can there be any grief, when Him (the Lord) alone one sees. Isha Upanishad Saaint maM~: ! pUNa-mad: pUNa-imadM pUNaa-t\ pUNa-maudcyato | pUNa-sya pUNa-amaadaya pUNa-maovaavaiSaYyato || ! Saint: Saint: Saint: || That is Complete, This is Complete. From the Complete has evolved the Complete. Having evolved Complete from the Complete, the Complete yet remains Complete. AUM ! Peace, Peace, Peace. 2 3 The Upanishad opens its communication by revealing its essence in nutshell. Since this Upanishad is revealed by the Lord himself, the Hymn of Peace, as in the case of other Upanishads has not been addressed to any gods, because they are all subservient to the Lord himself. Upanishad means communication by the Teacher to the aspirant by making him sit close by. None could be greater Teacher than the Lord Himself. The lord, therefore, gives to the aspirant the glimpse of what is to come in further communication. The hymn is not a dogmatic assertion but a restatement of the all-pervading attribute of the Lord. It brings out the statement in few words what is to be revealed in detail in the Upanishad to the aspirant seeking the wisdom of the Lord. As Lord he is Complete in himself and even after he has created both the Jagat and the Jiva, he remains to be Complete in all attributes. There is diminution of his stature or decrease in his attributes. When he speaks to the Jiva, it is out of compassion and compatibility with Jive. Compatibility is not identity and assured Grace when the one who is about to receive compassion and Grace is properly qualified (adhikari) with proper knowledge of the means to achieve the goal. The Lord graces the Jiva’s performance of actions by giving him well- earned fruits of his action and energizing him in the right direction. For the Grace to descend on the aspirant there is necessity of absolute receptivity (Eawa) and unconditioned surrender (SarNaagait), which alone leads to communion (Bai>) with the Divine Essence. Eawa is not blind acceptance of the words of a scripture or a Teacher, or faith or belief in them. Eawa is opening the consciousness listening, reflecting and meditating on the words of the scripture or the Teacher. Sriman Narayan or by whatever name he may referred to, is to be understood through conscious awareness and not through intellectual rational thinking. Only then will Madhva’s words will be understood in true perspective without having to structure our minds in interpretations which have traditionally been handed over generations after generations to the eager aspirants. Isha Upanishad ! [-SaavaasyaimadM sava-M yat\ikHca jaga%yaaM jagat\ | tona %ya>ona BauMjaIqaa maa gaRQa: kasyaisvawnama\ || 1 || 1. All this, whatever exists in the primordial world, is permeated by the Supreme Lord. (Therefore) accepting whatever is ordained by Him, enjoy. Covet not wealth which is ordained for others. Commentary: Glory is to the Lord, upholder of the primordial world, which is permeated (both) by the eternal and the non-eternal. To the eternal One, the 3 4 embodiment of wisdom, ever Blissful, the enjoyer of the sacrificial offerings, to Hari, are my obeisance. From whom Brahma, Indra, Rudra and other divinities, including Sri Lakshmi, receive wisdom and energy, to that teacher, Hari, are my obeisance. Self evolved (svayaMBaU) Manu propitiated the resplendent One named ya&, the son of Akuti, Vishnu himself. The self evolved one, Manu for satisfaction of his self, propitiated his grandson Vishnu named ya&, with this hymn commencing with the words ‘[-Saa vaasyaimadM sava-ma\ . .’ Having received in earlier days protection from Rudra, the demons came to devour Manu, but were not able to bear the splendour of ya&, consequent to the recitation of the hymn. Perceiving their intent Sri Hari destroyed them. Brahmanda Purana says that they, having received protection from others, who else but Lord Hari can destroy them ? Even Bhagavat Purana interprets in similar manner. ‘[-Saavaasya’ means that which is suitable for the Lord to abide in. ‘jaga%yaama\’ means the primordial world, the p`kRit - that which manifests, ‘p`kraoit to p`kRit:’. ‘tona’ means by Him the Lord. ‘%ya>ona’ means ‘d<aona’ – ordained or parted and ‘BauiHjaqaa:’ – should be enjoyed. jaIva and jagat\ cannot by themselves perform actions with their own inherent power, only when they are energized by the power of the Lord, dwelling within them. Only then they can perform even those actions which are ordained for them, because they are Dependent Real while the Lord alone is Independent Real. Unlike the Jiva and Jagat, He is not dependent on any external agency.