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    Isavasya Upanishad

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    The Isavasya Upanishad discusses the nature of the self and the universe. It states that the invisible whole is the same as the visible whole, and that the infinite universe has come from the whole. It provides guidance on renouncing worldly attachments, performing scripture-ordained duties to live fully and avoid evil, and seeing all beings as the self to avoid hatred. It describes the self as unmoving, faster than the mind, and permeating all things while also being distinct from them.

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    Isavasya Upanishad

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    No Names
    29 views2 pages
    The Isavasya Upanishad discusses the nature of the self and the universe. It states that the invisible whole is the same as the visible whole, and that the infinite universe has come from the whole. It provides guidance on renouncing worldly attachments, performing scripture-ordained duties to live fully and avoid evil, and seeing all beings as the self to avoid hatred. It describes the self as unmoving, faster than the mind, and permeating all things while also being distinct from them.

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    Isavasya-Upanishad

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    The Isavasya Upanishad discusses the nature of the self and the universe. It states that the invisible whole is the same as the visible whole, and that the infinite universe has come from the whole. It provides guidance on renouncing worldly attachments, performing scripture-ordained duties to live fully and avoid evil, and seeing all beings as the self to avoid hatred. It describes the self as unmoving, faster than the mind, and permeating all things while also being distinct from them.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    29 views2 pages

    Isavasya Upanishad

    Uploaded by

    No Names
    The Isavasya Upanishad discusses the nature of the self and the universe. It states that the invisible whole is the same as the visible whole, and that the infinite universe has come from the whole. It provides guidance on renouncing worldly attachments, performing scripture-ordained duties to live fully and avoid evil, and seeing all beings as the self to avoid hatred. It describes the self as unmoving, faster than the mind, and permeating all things while also being distinct from them.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
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    Isavasya-Upanishad

    The invisible is the Whole, the visible too is the Whole. From the Whole, the visible universe of
    infinite extension has come out. The Whole remains the same, even though the infinite
    universe has come out of It. Om Peace: Pence: Peace.

    1. Whatever there is changeful in this ephemeral world, all that must be enveloped by the
    Lord. By this renunciation" (of the world), support yourself. Do not covet the wealth of
    anyone.

    2. Only performing scripture-ordained' works, should one desire to live a hundred years.
    Thus, and in no other way, can you be free from the taint of evil deeds, as long as you
    are fond of your human life.

    3. Verily, those births are demoniac,' enshrouded in blind darkness. Those who slay the
    Self attain to them after death.

    4. The Self is one. Unmoving. It is faster than the mind. Having preceded the mind, It is
    beyond the reach of the senses. Ever steady. It outstrips all that run. By Its mere
    presence, it enables the cosmic energy to sustain the activities of living beings.

    5. It moves, and It moves not. It is far, and It is near. It is within all this, and It is also
    outside all this.and

    6. The wise man who perceives all beings as not distinct from his own Self at all, and his
    own Self as the Self of every being, he does not, by virtue of that perception, hate
    anyone.

    7. What delusion, what sorrow is there for the wise man who sees the unity of existence
    perceives all beings as his own Self!

    8. He, the self-existent, is everywhere--without a body, without muscles, and without the
    taint of sin; radiant, whole, and pure; seeing all, knowing all, and encompassing all. He
    daly assigned their respective duties to the eternal Prajapatis.

    9. Those who are devoted to avidya (ignorance or pure ritual) enter into blind darkness.
    Into darkness greater than that, as it were, do those enter, who delight in vidya
    (knowledge of ritualistic philosophy) alone.

    10. One result, they say, is obtained' by vidy (knowledge of ritualistic philosophy), and quite
    another by avidya (ignorance or pure rituals). Thus have we heard from the wise who
    explained it to us.
    11. He who understands vidya and avidya, both together, attains to the nature of immortals
    through vidya (knowledge of ritualistic philosophy), having conquered death by avidya
    (pure rituals).

    12. Those who worship asambhuti (non-becoming or prakṛti) enter into blind darkness.
    Into darkness still greater than that, as it were, do they enter who delight in sambhūti"
    (becoming or Hiranyagarbha).

    13. One result, they say, is obtained from the worship of sambhava (becoming or Hiranya
    garbha), and quite another from that of naambhava (non-becoming or Prakṛti). Thus
    have we heard it from the wise who explained it to us.

    14. He who understands asambhüti' and vinasa both together, attains immortality by
    devotion to asambhuti (non-becoming or prakṛti), having conquered death by the
    worship of vinasa (destruction or Hiranyagarbha).

    15. Like a lid, Thy shining golden orb covers the entrance to the Truth in Thee. Remove it, O
    Sun, so that I who am devoted to the True may behold That.

    16. O Sun, offspring of prajapati, Thou lonely courser of the heaven, Thou controller and
    supporter of all, contract Thy rays, withdraw Thy light. Through Thy grace, I behold the
    most blessed form of Thine. I am indeed He, that Being who dwells there.

    17. Now let my breath be merged in the all pervading immortal prana, and the body be
    reduced to ashes. Om. Mind! remember', past deeds remember! Mind! remember, past
    deeds remember!

    18. O Agni, lead us by the fair path that we may reap the good we have sown. Thou
    knowest all our deeds. Lord, destroy all crooked-going sin in us. We salute Thee with
    our words again and again.

    OM SHANTI

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