Isaavaasya Upanishat

Isaavaasya Upanishat
With
Commentaries of
Sri Sankaraacharya and Sri Madhwacharya
Original Texts and Translation
Compilation and Transalation by

Ravindranath Acharya
Isaavaasya Upanishat is a book of English translation of the original
Sanskrit text of the said Upanishat with its commentaries by Sri.
Sankaraachaarya and Sri Madhvaachaarya. Compiled and Translated by
Ravindranath Acharya.
Copywright with
Author
Author’s address:
K R Ravindranath
S/o Dr. K R Achar
II Road, S N Pet
BELLARY – 583 103
Karnataka, India
Ravindranath_kr@yahoo.com
In loving memory of my late parents
Smt Amrita Bai

And
Dr. Kadlabal Ramachar

PREFACE
AÉxÉÏlÉxrÉ zÉrÉÉlÉxrÉ ÌiÉ¹iÉÉå uÉëeÉiÉÉåÅÌmÉ uÉÉ |

UqÉxuÉ mÉÑhQûUÏMüÉ¤É WØûSrÉå qÉqÉ xÉuÉïSÉ ||
God can be known only through the scripts. That is why he is called
Govinda. He is not visible for the senses (na tatra chakshurgacchati, no
mano) nor he can be understood through logic (naishaa tarkena
matiraapaneya). Only vedas provide us the information about God, his
attributes, his nature, his activities etc. However, it can never be that we
can understand God in toto (yadi manyase suvedeti, daharamevaapi
noonam tvam vettha brahmano roopam). In this sense, he is “avijneya”
– unknowable. Thus, God is knowable but not completely. If there is
anything that provides us the information about God, it is basically Veda
and then come Puraana, Itihaasa, Raamaayanam, Pancharaatram and
Brahma Sootra. Upanishats are the texts taken out of Vedas for a faster
and comprehensive understanding of the concepts.
Isaavaasya Upanishat has already been translated in English by a few.

Then what for is this book? True. This book is meant to provide
something that the other translations have not provided. This book
provides
1. A simple translation of the original text for an easy reading and

understanding.
2. Translation of the two great commentaries from the propounders
of Advaita and Dwaita schools of thought.
Understanding of Advaitic version of interpretation is never complete

without the knowledge of Dwaitic version. Similarly, Dwaitic version
can be well appreciated by only those who have read the Advaitic
version. Hence both of them have been provided here.
This book is divided in two sections. The first one contains a simple
apparent meaning of the original text. The Sanskrit commentary of Sri.
Sri. Raghavendra Teertha Swamiji has been relied upon in this section.
This section is meant to cater the beginners and those who have a quest
to know but cannot afford to spend more time and efforts for
understanding the intricacies. In a way, this section is intended to act
like an appetizer.
The second section provides translation for the original commentaries of
Sri. Sankaraacharya and Sri. Madhwaacharya, the proponents of
Advaitic and Dwaitic Schools of thought respectively. An attempt is
made here to provide the translation as near as possible to the original
text. Extensive assistance has been derived from the Sanskrit
commentaries of Sri Sri Jaytheertha Swamiji while translating the
commentaries of Sri Madhwaacharya.
Word-to-word meaning has not been provided as such a thing is

intended only for a serious learner and the said learning could better be
accomplished only through lessons rather than through the reading of a
book.
It is but natural that the translations carry at some or the other point the
version, limitations and defects of the translator. Hence, the original
texts have also been provided to facilitate the reader to validate the
translations if and when the same is found necessary and feasible.
The publication of Geeta Press Gorakhpur has been relied upon for the
original text of Sri Sankaraachaya’s commentary. Similarly, the
publication by one Mr Mulabaagilu Ranganaathaachaya has been relied
upon for the original text of Sri. Madhwaacharya’s commentary.
While it is not expected that the reader knows Devanaagari script, its
knowledge will certainly provide a good readability for the Sanskrit
texts. With a view to provide an opportunity to read the texts even for
those who are not conversant with Devanaagari script, the original
Upanishadic texts are provided even in English script.
It is difficult to read Sanskrit words through English letters. There are

several Sanskrit consonants that have their overlapping counterparts in
English. In order to overcome this, we usually take recourse to using
special characters. This poses problems in data entry in today's
computer environment. Hence, the alternative way of using block
capitals for certain hard spelt Sanskrit letters. But then the readability
itself becomes a challenge in this method. However, I have adopted the
same technique of using the block capitals for the hard spelt letters but
have made a conscious effort to use them to the bare minimum to
facilitate a smooth reading to the extent possible.
My profound respects to my late guruji, Sri A S Bheemasenaacharya

who tought me this Upanishat in the early 1980s. Similarly, my
unquantifiable respects to my present guruji, Sri. Narashmihaacharya
Korlahalli without whose dedicated lessons, I would not have got the
courage to take up this work of translation. Words cannot express my
gratitude to him for the pains he has taken in vetting this work of
translation.
I am greatful to Pothi.com for providing me an opportunity to publish

this book. This print-on-demand scheme will help in limiting the
expenditure on printing and storage of printed copies to the minimum.
However, the impact it has on the purse of the purchaser is not
encouraging. Taking this into consideration, the price of this book is
kept at almost the cost price.
I would be extremely thankful for the constructive comments and

suggestions for improvements. I may be contacted at
ravindranath_kr@yahoo.com.
Karthik bahula Saptami

21st October 2008 Ravindranath Acharya
|| ´ÉÏ: ||
INVOCATION
mÉÔhÉïqÉS: mÉÔhÉïÍqÉSÇ mÉÔhÉÉïimÉÔhÉïqÉÑScrÉiÉå |

mÉÔhÉïxrÉ mÉÔhÉïqÉÉSÉrÉ mÉÔhÉïqÉåuÉÉuÉÍvÉwrÉiÉå ||
poorNamadah poorNamidam poorNaat

poorNamudachyate |
poorNasya poorNamaadaaya
poorNamevaavaSishyate ||
Isaavasya upanishat is a compact set of mantras (verses) that introduces

us to God and his attributes, the qualities that we need to possess for the
understanding of philosophy, the conviction that we should have in the
righteous path and a prayer that we can offer in gratitude for God.
This upanishat belongs to Sukla Yajurveda. Every upanishat has a

'drashta', the discoverer and a presiding deity for it. The sage by name
'swaayambhuva manu' is its discoverer. Its deity is the supreme Hari in
the name of 'Yajna'. The metrics of the mantras are 'anuShtap' etc.
Upanishats are part of Veda, the ultimate source of knowledge. Vedas

are not written by anyone but have existed eternally. Something
unusual. If we have a sentence, we find an author for it. However, in
the case of Vedas, we do not get their author’s name. They are
discovered in piece-meal here and there and the discoverer of such parts
is called as drashta – meaning the one who has visualized that
component. Even though the Vedic text is known to the world through
its drashta, he never claims to have authored it but on the contrary,
invariably says he has only discovered it. Thus, Vedas are recognized as
author-less. The full text of Vedas is never available. It is believed to be
unlimited. The text of Vedas remains unchanged not just in its meaning
but also in the formation of their words and sentences for ever.
Usually, this ISaavaasya upanishat is begun with the above invocation.

It is however not a part of this upanishat.
In this part of the text, an attempt is made to provide the original text in
Devanaagari script, its pronunciation in English, simple apparent
meaning in larger font and a commentary in smaller font. The
commentary is based on but not the exact translation of the Sanskrit
commentary of Sri Sri Raghavendra Teertha Swamiji (17th Century
AD).
A sincere attempt has been made to translate the original commentaries

of Sri. Sankaraachaarya (Advaita) and Sri. Madhwaachaarya (Dwaita) in
the second part of this book. The Sanskrit commentaries of Sri Sri
Jayateertha have been referred to for providing additional comments
while translating the commentary of Sri. Madhwaachaaya.
Capital letters are used to represent the harder spelt Sanskrit letters and
their lower case is used for their softer counterparts. E.g. Capital D is
spelt the way it is done in words like Divine, Drive etc., whereas its
lower case, i.e., 'd' is spelt in its softer format the way 'th' is spelt in
words like 'the' and 'that'. Similarly, 'N' is spelt like the sound of a
bronze bell and 'n' is as in 'name'. 'S' is as 'ce' in 'ocean' whereas 's' is
spelt as in 'sea'. 'T' is as in 'tool’ whereas ‘t’ is as in ‘think'.
Meaning: That is complete and This is complete. This

complete emanates from That complete and merges
back after driving home the completeness of the
complete. The resultant of merger is also complete.
The word “That” here, refers to the original form of God and the word
“This” refers to his incarnations. This mantra explains that the
incarnations of God are as complete as the original God himself and that
the completeness of the original is not affected on account of the
incarnations or their re-merger. The incarnations exhibit / demonstrate
the completeness of God and merge themselves with the original.
The term ‘Complete’ here, refers to the limitlessness of God in his

qualities (attributes), time and spread. He is omni in each of the
qualities viz. omnipresent, omniscient, omnipotent and so on. And such
qualities are not numbered. They are innumerable and endless. It is
never that he has not been there and never again that he will not be
there. There is nothing where he is not there and so on. Thus he is mÉÔhÉï
(PoorNa), a complete person in all respects.
There is another interpretation for this mantra. In that, the reference to

“That” is again to the original form of God but is called as 'parabrahma'
and the term “This” is referenced to 'kaaryabrahma', the derived form of
god.
||Á vÉÉÇÌiÉ: vÉÉÇÌiÉ: vÉÉÇÌiÉ: ||
PART – I
Text in Devanaagari and English,

Meaning and Commentary
Commentary is based on but not the exact of Sri Sri Raghavendra Teertha
Swamiji’s khandaartha.
1
Sri
ISAAVAASYA UPANISHAT
DvÉÉuÉÉxrÉÍqÉSÇ xÉuÉïÇ rÉÎiMülcÉ eÉaÉirÉÉÇ eÉaÉiÉç |

iÉålÉ irÉ£åülÉ pÉÑleÉÏjÉÉ qÉÉ aÉÚkÉ: MüxrÉÎxuÉ®lÉqÉç ||1||
eeshaavaasyamidam sarvam
yatkincha jagatyaam jagat |
tena tyaktena bhunjeethaa maa
gridhah kasyasviddhanam |1|
The universe, in each of its components is occupied by

the Lord. Enjoy whatever he gives and do not greed for
other’s wealth.
This mantra preaches contentment, a basic requirement for any pious

person in quest of salvation. The God owns this universe, he is its
regulator, he lives in it and it resides in him. We should be happy with
whatever he provides for our use.
This mantra prescribes eligibility for the study of philosophy. It is only

when one acknowledges the ownership of the entire universe with the
God, that he can attain true contentment. With no contentment, one
spends most of his time and energy to achieve his worldly desires and
hence not fit for philosophical studies.
MÑüuÉïï³ÉåuÉåWû MüqÉÉïÍhÉ ÎeÉeÉÏÌuÉwÉåcNûjÉóxÉqÉÉ: |

LuÉÇ iuÉÌrÉ lÉÉlrÉjÉåiÉÉåÎxiÉ lÉ MüqÉï ÍsÉmrÉiÉå lÉUå ||2||
kurvanneveha karmaaNi
jijeevishechchathagm samaah |
evam twayi naanyathetosti na
karma lipyate nare |2|
2
If you desire to live a hundred years, do so by

performing your duties. There is no other way you can
avoid getting tainted by the results of your deeds.
Every act of ours done consciously or unconsciously, mentally or

physically, voluntarily or involuntarily results in what is called as
‘karma phala’ (or just karma in short). This is the cause of our future
entitlement for the pleasure and pain. The word karma literally means
action and phala means fruits. As long as this ‘karma phala’ exists for
an individual, he will get as many opportunities to enjoy / suffer its
effect. The effect of present karma is usually made available in some
future birth or at a future time in the present birth. Thus as every
moment passes by, we accumulate as much of an entitlement as would
need several future births to utilize it. In each of such births, we
continue to amass further entitlements. Thus it is an unending process.
This mantra suggests a way out - Do thy duty and thou art safe. It is
something like this. A criminal gets punished for killing another
whereas the hangman in the prison, who pulls the noose, is neither
punished nor rewarded for the same task of killing. He has only done his
duty. Even in Criminal Law, there is some thing called as ‘mens rhea’,
the criminal intention that makes an act criminal. Without that (which
of course is implied in certain acts like rash and negligent driving), there
is no crime and hence no punishment. Similarly, when we do anything
with the understanding that it is in service of God who is omnipresent,
we do not get tainted for the same. The performance referred to by this
mantra is of the prescribed duties. Only that can save us from the effect
of karma and the resultant future births.
AxÉÑrÉÉï lÉÉqÉ iÉå sÉÉåMüÉ AlkÉålÉ iÉqÉxÉÉÅÅuÉ×iÉÉ: |

iÉÉóxiÉå mÉëåirÉÉÍpÉaÉcNÇûÌiÉ rÉå Måü cÉÉiqÉWûlÉÉå eÉlÉÉ: ||3||
asuryaa naama te lokaa andhena

tamasaavritaah |
taagmste pretyaabhigacchanti ye
ke chaatma hano janaah |3|
3
Who so ever spoils himself, will land up after his death,

in that world called “Asurya” that is characterized by its
pitch blinding darkness.
This mantra cautions against self-destruction. Here, the word

destruction does not refer to the physical body but speaks of the
personality and knowledge. As we go through the subsequent mantras,
this aspect gets more and more clear.
The upanishat preaches contentment in its first mantra, stipulates

detached performance in its second and condemns impropriety of
conduct and knowledge in the third. These are rather the qualifications
a person needs to possess to be eligible to study the philosophy.
Eligibility is usually termed as AÍkÉMüÉU (adhikaar) in philosophy though
it colloquially means right or empowerment.
AlÉåeÉSåMÇü qÉlÉxÉÉå eÉuÉÏrÉÉå lÉælÉ¬åuÉÉ AÉmlÉÑuÉlÉç mÉÔuÉïqÉwÉïiÉç |

iÉ®ÉuÉiÉÉålrÉÉlÉirÉåÌiÉ ÌiÉ¹¨ÉÎxqÉ³ÉmÉÉå qÉÉiÉËUµÉÉ SkÉÉÌiÉ ||4||
anejadekam manaso javeeyo

nainaddeva aapnuvan
poorvamarShat|
taddhaavatonyaan atyeti tiShtat
tasminnapo maatariSva dadhaati|4|
He is fearless. He is the supreme. He is faster than the

mind. The gods also cannot get (know) him (fully) but
he knows (everything) even before anybody knows.
Standing still, he surpasses everything that runs.
Vaayu, the air god offers to him the deeds of all beings.
Having explained the eligibility of the student, the upanishat now

proceeds with the subject, i.e., the characteristics of God. The word
‘ekam’ can be interpreted as ‘the only’ and also as ‘the most important’.
If it is taken to mean that he is the only one who exists, the other
4
references that he surpasses the running, that gods also cannot know him
fully that Vaayu offers him the deeds of all beings will carry no
meaning. Hence it (the meaning ‘only’) is not considered as relevant in
the present context.
Hindu philosophy is often dubbed as polytheistic – meaning the

philosophy that propounds the existence of multiple gods. In fact, the
Hindu philosophy, in all its versions asserts that there is only one God
who is supreme. He is the commander-in-chief, the CEO and the owner
of this universe. Under him is a large hierarchical establishment of
administration. The individuals occupying such positions are also called
deva (god). The term god for these administrators would just mean that
they are the office bearers of their respective domains. E.g., God Agni
is in charge of fire, God Varuna is in charge of water and so on. Under
them there are a host of junior gods who manage their individual
functionalities and above them are gods like praaNa, brahma, and their
feminine counterparts viz. bhaarati, saraswati. Above them is godess
laxmi and above her is the ultimate, the one and the only supreme God
referred to as naaraayaNa, viShNu, hari and other innumerable names.
In fact every name in this world is primarily his name.
God Pravaha Vaayu is in charge of the wind and Mukhya Vaayu, who is
also in charge of breathing and a host of other activities, controls
Pravaaha Vaayu. The above mantra refers to this Mukhya Vaayu also
called as praaNa, as the person who submits the deeds of all living
beings to the God.
iÉSåeÉÌiÉ iÉ³ÉåeÉÌiÉ iÉ¬ÕUå iÉ²ÎliÉMåü |

iÉSliÉUxrÉ xÉuÉïxrÉ iÉSÒ xÉuÉïxrÉ(AxrÉ) oÉÉ½iÉ: ||5||
tadejati tannejati taddoore

tadvantike |
tadantarasya sarvasya tadu
sarvasya (asya) baahyatah |5|
He is fearless and he is terror. He is very near and at

the same time he is very far. He is within everything
and at the same time, he is outside all those things.
5
The God is in and out of everything – omnipresent. There is no place,

however subtle or huge may it be, where the God is not present. He is
present in the minutest of the minute and also in places even beyond the
universe. He is very close to every body and at the same time at the
farthest end for all. A gross example to understand this concept of
omnipresence may be “space”. It is present everywhere. It is
encompassing the universe and it is there even within the nucleus of the
atom. This example is just to understand how a thing can be so minute
and still so large. It should not be extended to equate space with God.
He is absolutely fearless. Even the powerful are scared of him. The

Veda says, it is the fear of God that makes the wind to blow, the Sun to
rise, fire to burn and so on.
rÉxiÉÑ xÉuÉÉïÍhÉ pÉÔiÉÉlrÉiqÉlrÉåuÉÉlÉÑmÉvrÉÌiÉ |

xÉuÉïpÉÔiÉåwÉÑ cÉÉiqÉÉlÉÇ iÉiÉÉå lÉ ÌuÉeÉÑaÉÑmxÉiÉå ||6||
yastu sarvaaNi
bhootanyatmnyevaanupaSyati
sarvabhooteShu chaatmanam tato na
vijugupsate |6|
Whoever finds the presence of every object, animate or

inanimate within God and the presence of God inside all
such objects will have nothing to fear.
It is not just knowing the presence of God that suffices here but the
factual realization is what that is needed. Whoever reads the previous
mantra (verse) will know, by virtue of such reading, that god is
omnipresent. That doesn’t mean he has become fearless. Realizing the
presence of God within and without every object is what is envisaged.
What does this realization mean? It is the feel of God in each of the
objects, the feel that everything happens as per his wish, the feel that he
is the savior and so on.
It is very difficult to practice this concept of feeling the presence of God

in every object. If we try this, we land up finding no place to walk on,
6
nothing to eat, no place to empty our bowels and so on. Only the
extraordinarily elevated soul can manage the feel of God at all places.
Hence, the concept of “Idol Worship”. The religion and philosophy of
Hindus never preach the worship of inert granite, marble or bronze
idols. It is the God consecrated in these idols that need to be worshiped.
These are the objects where we can start feeling the presence of the
omnipresent with least hindrance. Graduating from this stage, we will be
required to feel the presence of God in raw objects like stones of
Gandaki River (Salagram) and the coral reefs (Sudarsan) of Gujarath
and Rameswaram. Then in living persons like ones own mother, the
embodiment of love and affection, then in the father, in the teacher, in
the guest and so on – an achievable path of progress.
rÉxÍqÉlÉç xÉuÉÉïÍhÉ pÉÔiÉlrÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ: |

iÉ§É MüÉå qÉÉåWû: MüvvÉÉåMü LMüiuÉqÉlÉÑmÉvrÉiÉ: ||7||
yasmin sarvaaNi
bhootanyatmaivaabhoodvijaanatah|
tatra ko mohah kaSSoka
ekatvamanupaSyatah |7|
He who understands that God was there in everything

and everything was in Him (even in the past - not just in
the present) and understands that God in every object
is one and not different has no misapprehension and no
sorrow.
This mantra emphasizes what was told earlier with a further explanation
that the omnipresence of God is not just the present state of affair but
has been so even in the past (and in the future as well). It also says that
God present in different object of different shape, size, colour, nature etc
is one and uniform. His qualities will not change with the objects he
dwells in. Whoever understands this has a clear vision and nothing to
grieve.
7
xÉ mÉrÉïaÉÉcNÒû¢üqÉMüÉrÉqÉuÉëhÉqÉxlÉÉÌuÉUóvÉÑÑ®qÉmÉÉmÉÌuÉ®qÉç |
MüÌuÉqÉïlÉÏwÉÏ mÉËUpÉÔxuÉrÉqpÉÔÈ rÉÉjÉÉiÉjrÉiÉÉåÅjÉÉïlÉç
urÉSkÉÉcNûÉµÉiÉÏprÉxxqÉÉprÉ: ||8||
sa paryagaacchukram
akaayamavraNamasnaaviram
Suddhamapaapaviddham |
kavirmaneeshee paribhoosvayambhooh
yaathaathathyatorthaan
vyadadhaachaaSvateebhyas-samaabhyah |8|
He who has understood as explained above, obtains

God, the one who is
1. sorrowless,
2. devoid of Linga Deha (the basic enclosure that
leads to births and deaths),
3. eternally free from injuries,
4. devoid of materialistic body,
5. pure,
6. untainted by sin,
7. omniscient,
8. the regulator of mental activities of all animate
objects,
9. the master of everything,
10. independent and
11. the creator of the real physical universe in the
past present and future.
The one, who understands, feels and realizes the omnipresence of God,
achieves God. In the sense, he gets God as his mentor. The Upanishat
further explains the qualities of God, as the one who is without sorrow
(shukram – shoka rahitam) meaning the one who has only happiness and
no sorrow – not even a trace of it. He is formless (akaayam) in the
8
sense that he does not have the inert body, the 'linga deha' that remains
attached to all living beings till they attain salvation. He is immutable
(avraNam) meaning, he is never subjected to injury, deformity or any
age related change. He remains the same eternally. He doesn’t have
body of flesh, blood, bones or for that matter any kind of tangible
material (asnaviram). He is pure (shuddham) – is not tainted by defects
or deficiency of any kind and has no negative qualities. He has no sin
(apaapaviddham) – neither did he have it at any time nor will he acquire
any even in future. He is wise (kavi) – his wisdom has no bounds. He
regulates the mental discipline (maneeshi) of all beings. He is the ruler
of the universe (paribhoo). He is his own master (swayambhoo) – there
is no one regulating him. He has been the creator (vyadhadaat) of the
realistic (yaathatharthatho) universe (arthaan) eternally (shaswateebhyah
samaabhyah).
Having given a very brief description of God, the upanishat now

proceeds to explain the fruits of proper and improper learning.
AlkÉliÉqÉ: mÉëÌuÉvÉÎliÉ rÉåÅÌuÉ±ÉqÉÑmÉÉxÉiÉå |

iÉiÉÉå pÉÔrÉ CuÉ iÉå iÉqÉÉå rÉ E ÌuÉ±ÉrÉÉóUiÉÉ: ||9||
andhantamah praviSanti
yevidyaamupaasate |
tato bhooya iva te tamo ya
vu vidyaayaagm rataah |9|
He who practices the wrong knowledge will enter the

place called Andhantamas. The one who merely
practices the proper knowledge will enter a still darker
place.
Practicing knowledge means studying in full faith, preaching and

adopting it in the daily life. The upanishat condemns the practice of
wrong knowledge. The upanishat is more vocal on condemning those
who restrict themselves only to the practice of proper knowledge. What
exactly does this mean? If practicing wrong knowledge is forbidden, it
9
is understandable. But the upanishat criticizes the practice of even

proper knowledge. Does it mean that no one should practice any
knowledge? Given the force with which it condemns the practice of
proper knowledge, it looks like practicing improper knowledge is a safer
option. No, the upanishat does not forbid the practice of proper
knowledge. It condemns those who limit themselves to the proper
knowledge and does not either bother about the improper knowledge
that is doing rounds or would rather say “that is also correct”.
Being in the right path is not enough. Taking others also in the right
path is what is expected of every individual who seeks salvation.
AlrÉSåuÉÉWÒûÌuÉï±rÉÉ AlrÉSÉWÒûUÌuÉ±rÉÉ |
CìÌiÉ vÉÑ´ÉÑqÉ kÉÏUÉhÉÉÇ rÉå lÉxiÉÌ²cÉcÉÍ¤ÉUå ||10||
anyadevaahurvidyayaa
anyadaahuravidyayaa |
iti SuSruma dheeraaNaam ye
nastadvichachakshire |10|
We learn from those wise men who have had

realization, that the fruits of practicing proper knowledge
are different from those of condemning the improper.
The upanishat clarifies that performance and criticism are two different
tasks. They bear different fruits. One who only practices proper
knowledge cannot be content in being in the right path. Similarly the
one who only criticizes / condemns wrong knowledge cannot skip
performance of the right one. We should do both.
ÌuÉ±ÉÇcÉÉÌuÉ±ÉÇcÉ rÉxiÉ²åSÉåpÉrÉÇ xÉWû |

AÌuÉ±rÉÉ qÉ×irÉÑqÉç iÉÏiuÉÉï ÌuÉ±rÉÉqÉ×iÉqÉvlÉÑiÉå ||11||
vidyaanchaavidyaancha
yastadvedobham saha |
avidyayaa mrityum teertvaa
vidyayaamritamaSnute |11|
10
He who knows the art of (practicing) Proper Knowledge

and (condemning) Improper Knowledge will overcome
the death and attain Salvation.
Moksha, the salvation has two components – Pleasure and painlessness.

What we have now is a mixture of both pain and pleasure. Nobody on
earth has only pleasure or only pain. It is always a combination. Every
one endures to achieve absolute pleasure. Not just the absence of pain.
Hence to achieve this, there is a need for the two-pronged approach.
Condemning the improper knowledge that fructifies in removing the
pain and practicing the proper knowledge, that fructifies as absolute
pleasure.
AkÉÇiÉqÉ: mÉëÌuÉvÉÎliÉ rÉåÅxÉÇpÉÔÌiÉqÉÑmÉÉxÉiÉå |

iÉiÉÉå pÉÔrÉ CuÉ iÉå iÉqÉÉå rÉ E xÉÇpÉÔirÉÉóUiÉÉ: ||12||
yesambhootimupaasate |
tato bhooya iva te tamo ya vu
sambhootyaagm rataah |12|
Those who practice the concept that God is not the

creator will enter Andhantamas the world of blinding
darkness. Those who practice the concept that God is
only the Creator will enter a worse world.
God is the creator, protector and the destroyer. Those who believe that
God is not the creator and that everything is born on its own or man
made or that God has only created some and so on will land themselves
up in the Andhantamas. Those who believe that God has only created
and that he is not responsible for its administration, destruction etc., will
have a worse world as their destination.
The concepts of practicing the right knowledge and condemning the

wrong apply here also.
11
AlrÉSåuÉÉWÒûxxÉÇpÉuÉÉSlrÉSÉWÒûUxÉÇpÉuÉÉiÉç |
anyadevaahussambhavaad
anyadaahurasambhavaat |
nastadvichachakshire |13|
We learn from those wise men, who taught us the path

of realization, that the fruits of believing God as the
Creator are different from those of believing that he also
the destroyer.
xÉqpÉÔÌiÉÇ cÉ ÌuÉlÉÉvÉÇ cÉ rÉxiÉ²åSÉåpÉrÉóxÉWû |

ÌuÉlÉÉvÉålÉ qÉ×irÉÑÇ iÉÏiuÉÉï xÉqpÉÔirÉÉqÉ×iÉqÉvlÉÑÑiÉå ||14||
sambhootim cha vinaaSam cha

yastadvedobhayagm saha |
vinaaSena mrityum teertvaa
sambhootyaamritamaSnute |14|
He who realizes that God is the creator and the

destroyer will overcome the death with the realization
as destroyer and achieve salvation with the realization
as creator.
The reference to Creation and Destruction is symbolical. We need to
understand all the eight qualities with their mention. The eight qualities
are:
1. Srishti – Creation
2. Sthiti – Protection
3. Samhaara – Destruction
4. Niyamana – Administration
5. Bandha – Binding
12
6. Moksha – Release
7. Jnaana – Knowledge
8. Ajnaana – Ignorance
ÌWûUhqÉrÉålÉ mÉÉ§ÉåhÉ xÉirÉxrÉÉÌmÉÌWûiÉÇ qÉÑZÉqÉç |

iÉ¨uÉÇ mÉÔwÉ³ÉmÉÉuÉ×hÉÑ xÉirÉkÉqÉÉïrÉ SØ¹rÉå ||15||
hiraNmayena paatreNa
satyasyaapihitam mukham |
tatvam pooShannapaavriNu
satyadharmaaya driShtaye |15|
O! God the Complete and the true embodiment of all

good qualities, your face is hidden behind the aura of
Sun. Unveil that face to me, the one who has
embedded you in the heart.
The upanishat has a flow of its own. It prescribed the essential qualities
that are needed for a seeker through the first two mantras. Then it put
forth the characteristics of God in brief, results of understanding such
characteristics, impact of practicing wrong knowledge and the danger
involved in being indifferent to it. Now, it provides us a beautiful
prayer. Pray for what? Pray for the glimpse of the great glowing face.
Whose face? The face of the one who is complete, who is satya, the
complete embodiment of sat, the good qualities. It indicates at the same
time the essential quality that one should posses before he prays – that
he should be satyadharma – in the righteous path and holding God in
his heart.
mÉÔwÉ³ÉåMüwÉåï rÉqÉ xÉÔrÉï mÉëÉeÉÉmÉirÉ urÉÔWû UvqÉÏlxÉqÉÔWû

iÉåeÉÉå rÉ¨Éå ÃmÉÇ MüsrÉÉhÉiÉqÉÇ iÉ¨Éå mÉvrÉÉÍqÉ ||16||
13
pooshan ekarShe yama soorya

praajaapatya vyooha raSmeen
samooha |
tejo yatte roopam kalyaanatamam
tatte paSyaami | 16 |
O! The absolute (pooshan), the ultimate wise (ekarshe),

the universal regulator (yama), the yearned destination
for all wise people (soorya), the creator of Prajaapati
Brahma, the creator (praajapatya), facilitate (vyooha)
my realisation (rasmeen), enhance (samooha) my
external knowledge and Aura (teja) so that I can see
your most sacred (kalyaana tamam) form (roopam).
The prayer continues with the appreciation of a few supreme qualities of

God and seeks an enrichment of both the forms of knowledge viz.,
swaroopa, the inherent and the baahya, the external. It ultimately seeks
in all its earnestness, a glimpse of God, the holiest.
rÉÉåxÉÉuÉxÉÉæ mÉÑÂwÉxxÉÉåÅWûqÉÎxqÉ ||17||
yosavasau puruShassohamasmi |17|
That God, who dwels in all beings (purusha), dwels in

asu, mukhya praana (the god of life) is the supreme
(aham), ever existing and embodiment of knowledge
(aham).
The words xÉÉåÅWûqÉÎxqÉ (sah aham asmi) apparently mean, “He is me”.
This meaning is totally out of context. This is a sequence of prayer and
there is no reason why the seeker should say that he is himself the
worshipped (God) at this juncture. This apart, if anybody is to equate
himself to another, he will highlight the qualities that are in common for
both. Whereas here, the prayer highlights the following qualities whose
presence cannot be even remotely suspected in the seeker:
14
1. The absolute (pooshan)

2. The ultimate wise (ekarshe)
3. The universal regulator (yama),
4. The yearned destination for all wise people
(soorya)
5. The creator of Prajaapati Brahma, the creator
(praajapatya)
Hence there is a need to analyze the words and take out the embedded
meaning as spelt out above. That will fit into the same flow of prayer
where in the qualities are recollected.
The word ‘asau’ in ‘yosavasou’ (rÉÉåxÉÉuÉxÉÉæ) has a very special reference

to God. The demons (Asura) are so powerful that they can enter and
influence anybody’s mind. The exceptions are Mukya Vaayu or Praana
as he is popular, his wife Bhaarati Devi, his senior Brahma, the creator
and his wife Saraswati Devi, Laxmi Devi, the goddess who is next only
to Naarayana the God and Naarayana himself. Thus a reference to God
as a dweller in asu, indicates that he is far superior to praaNa, the life
and strength of all beings. It also indicates that God is not influenced by
the demons and also that he dwells and influences even where the most
powerful cannot enter or influence. The Kenopanishat also explains this
quality as “praaNasya praaNah” meaning the regulator (praaNah) of
the one who regulates (praaNasya) every activity. The same words also
mean that he is the life of the life provider (praaNa means life).
uÉÉrÉÑUÌlÉsÉqÉqÉ×iÉqÉjÉåSÇ pÉxqÉÉliÉózÉUÏUqÉç |
Á ¢üiÉÉå xqÉU M×üiÉÇ xqÉU ¢üiÉÉå xqÉU M×üiÉÇ xqÉU ||18||
vaayuranilamathedam bhasmaantagm
Sareeram |
Om krato smara kritam smara
krato smara kritam smara |18|
Vaayu, the god of life who is dependent (anilam) on you

does not die (amritam) though this physical body (of all
the living beings) where he dwells gets destroyed. O!
15
Embodiment of virtues(om), embodiment of knowledge
(krato), remember my good deeds. O! Embodiment of
knowledge, remember by good deeds.
The prayer continues. Even Vaayu who is dependent on you for

everything is immortal. There is no need to say that you are immortal.
When a body collapses, the dweller of that body (the jeeva) quits it and
suffers the pain. This suffering is called death. Now that God is
understood to be dwelling in all beings and objects, is it that he also
suffers death as each of such objects collapse? No says the upanishat.
Even Vaayu the life god who dwells in all living beings and is entirely
dependent on God doesn’t suffer death due to the collapse of bodies
where he dwells. When a servant is immune to sorrow, how can his
master be a sufferer? He is certainly untouched by the pangs of death.
The prayer continues and seeks God to remember the good deeds and
bless the seeker. The prayer is repeated to emphasize the earnestness of
it.
AalÉå lÉrÉ xÉÑmÉjÉÉ UÉrÉå AxqÉÉÎluÉµÉÉÌlÉ

SåuÉ uÉrÉÑlÉÉÌlÉ ÌuÉ²ÉlÉç |
rÉÑrÉÉåkrÉxqÉÉ‹ÑWÒûUÉhÉqÉålÉÉå pÉÔÌrÉ¸ÉÇ iÉå
lÉqÉ EÌ£Çü ÌuÉkÉåqÉ ||19||
agne naya supathaa raaye asmaan

viShvani deva vayunaani vidvaan |
yuyodhyasmaajjuhuraaNameno
bhooyiShTWèûaam te nama uktim vidhema |
19|
O! Agni, please take us through the righteous path that

leads to the wealth of Moxa. O! God, all the practice of
knowledge done by us must be enough to make us
eligible for this. You are the knower of all knowledge.
Destroy our sinful karma, the cause of our future births.
We offer our devout obeisance to you.
16
Here, God is addressed as Agni, the name usually referenced to the Fire
God. Every name primarily addresses the one and the only God.
However, the names are, for the practicality reasons, used to identify
other gods. As described in Taittareya Upanishat, God creates other
beings, lends his name to them, takes their shape, enters them, energizes
them and regulates them. Thus, here Agni is referred to God as the
person who leads others (anga netrutvaat agnih). Since the prayer is for
leading in the righteous path leading to moksha, God is appropriately
addressed as Agni, the leader.
The upanishat concludes with salutations in plenty. What else can we

offer to God who is the owner of anything and everything in this
universe – isaavaasyamidam sarvam.
||Á vÉÉÇÌiÉ: vÉÉÇÌiÉ: vÉÉÇÌiÉ: ||

| AcrÉÑiÉÉrÉ lÉqÉ: AlÉliÉÉrÉ lÉqÉ: aÉÉåÌuÉlSÉrÉ lÉqÉ: |
17
Isaavaasya Upanishat - Commentaries
PART – II
Advaita and Dwaita Commentaries

with Original Text
1
Introduction
Sankaraacharya: Sri Sankaraacharya provides a brief introduction to

the Upanishat before he proceeds to interpret the mantras. It is
something like preparing the mindset for the understanding of the
Upanishat.
DÍvÉiÉÉ xÉuÉïpÉÔiÉÉlÉÉÇ xÉuÉïpÉÔiÉqÉrÉ¶É rÉ: |

DvÉÉuÉvrÉålÉ xÉqoÉÉåkrÉqÉÏµÉUÇ iÉÇ lÉqÉÉqrÉWûqÉç ||
DvÉÉ uÉÉxrÉÍqÉirÉÉSrÉÉå qÉl§ÉÉ: MüqÉïxuÉÌlÉrÉÑ£üÉ:| iÉåwÉÉqÉMüqÉïvÉåwÉxrÉÉiqÉlÉÉå

rÉÉjÉÉiqrÉmÉëMüÉvÉMüiuÉÉiÉç | rÉÉjÉÉiqrÉÇ cÉÉiqÉlÉ:
vÉÑ®iuÉÉmÉÉmÉÌuÉ®iuÉæMüiuÉÌlÉirÉiuÉÉvÉUÏUiuÉ xÉuÉïaÉiÉiuÉÉÌS uÉ¤rÉqÉÉhÉqÉç | iÉccÉ
MüqÉïhÉÉ ÌuÉÂSèkrÉåiÉåÌiÉ rÉÑ£ü: LuÉæwÉÉÇ MüqÉïxuÉÌlÉrÉÉåaÉ: |
This Upanishat does not preach 'Karma', the performance of duties (DvÉÉ
uÉÉxrÉÍqÉirÉÉSrÉÉå qÉl§ÉÉ: MüqÉïxuÉÌlÉrÉÑ£üÉ:) but explains the nature of God. It
propounds God as pure, sinless, single, eternal, formless, omnipresent
etc and this contradicts the karma theory and hence this upanishat does
not preach karma.
lÉ ½åuÉÇsÉ¤ÉhÉqÉÉiqÉlÉÉå rÉÉjÉÉiqrÉqÉÑimÉÉ±Ç ÌuÉMüÉrÉïqÉÉmrÉÇ xÉÇxMüÉrÉïÇ MüiÉ×ïpÉÉå£×üÃmÉÇ

uÉÉ rÉålÉ MüqÉïzÉåwÉiÉÉ xrÉÉiÉç | aÉÏiÉÉlÉÉÇ qÉÉå¤ÉkÉqÉÉïhÉÉÇ cÉæuÉqmÉUiuÉÉiÉç |
iÉxqÉÉSÉiqÉlÉÉåÅlÉåMüiuÉ MüiÉ×ïiuÉ pÉÉå£ÚüiuÉÉÌS cÉÉvÉÑ®iuÉÉmÉÉmÉÌuÉ®iuÉÉÌS
cÉÉåmÉÉSÉrÉ sÉÉåMüoÉÑÌ®ÍxÉ®Ç MüqÉÉïÍhÉ ÌuÉÌWûiÉÉÌlÉ |
God of above nature cannot be thought of as metamorphosing and

getting subjected to performance of duties and entitlement to or
2
enjoyment of its fruits. Hence all the upanishats do preach only the
aforesaid qualities of God. Even Bhagavad Geeta and Moksha Dharma
texts also explain the aforesaid real nature of God. Hence the Karma
theory is for those ordinary men who cannot think beyond dualism
(existence of more than one object), performance, enjoyment etc.
rÉÉå ÌWû MüqÉïTüsÉålÉÉjÉÏï SØ¹ålÉ oÉë¼uÉcÉïxÉÉÌSlÉÉSØ¹ålÉ xuÉaÉÉïÌSlÉÉ cÉ Ì²eÉÉÌiÉUWûÇ

lÉ MüÉhÉMÑüoeÉiuÉÉ±lÉÍkÉMüÉUmÉërÉÉåeÉMü kÉqÉïuÉÉÌlÉirÉÉiqÉÉlÉÇ qÉlrÉiÉå xÉÉåÅÍkÉÌ¢ürÉiÉå
MüqÉïÎxuÉÌiÉ ½ÍkÉMüÉUÌuÉSÉå uÉSÎliÉ |
The wise, who know the eligibility criteria say that the one
i) who has a desire for the visible benefits of Karma like Brahma
Tejas (The prowess derived out of leading a life as per the
scriptures) or
ii) who has a desire for the invisible benefits like Heaven and
iii) who is a dwija (one who has been initiated to veda) with no
disabilities like blindness or dwarfness is eligible for the path of
Karma.
iÉxqÉÉSåiÉå qÉl§ÉÉ AÉiqÉlÉÉå rÉÉjÉÉiqrÉmÉëMüÉvÉlÉålÉ AÉiqÉÌuÉwÉrÉÇ xuÉÉpÉÉÌuÉMüqÉ¥ÉÉlÉÇ

ÌlÉuÉiÉïrÉliÉ: vÉÉåMüqÉÉåWûÉÌS xÉÇxÉÉUkÉqÉï
ÌuÉÎcNûÍ¨ÉxÉÉkÉlÉqÉÉiqÉæMüiuÉÉÌSÌuÉ¥ÉÉlÉqÉÑimÉÉSrÉÎliÉ |
Thus this upanishat presents the true picture of God thereby removing
the natural ajnaana, (ignorance) leading to the destruction of sansaara
(the cycle of births and deaths), which is characterized by sorrow and
illusion and bestows the knowledge of oneness of God with everything.
CirÉåuÉqÉÑ£üÉÍkÉMüÉrÉïÍpÉkÉårÉxÉÇoÉlkÉmÉërÉÉåeÉlÉÉlqÉl§ÉÉlxÉÇ¤ÉåmÉiÉÉå urÉÉZrÉÉxrÉÉqÉ: |
3
Thus, having explained adhikaari, abhidheya, sambhandha and

prayojana of this Upanishat, we offer our interpretation to these
mantraas as under:
[Every book should essentially have four components viz.,

adhikaari (Target audience), viShaya (subject matter – also
termed as abhidheya), sambandha (their inter-se relationship)
and prayojana (benefit). The above introduction briefly explains
these four components].
Madwaacharya: Madhwaacharya has a unique style of providing

interpretation through quotations from various scripts. The quotes are
so apt that in most of the cases, they adequately explain the inherent
meaning of the Upanishat without a need for any further explanation.
ÌlÉirÉÉÌlÉirÉeÉaÉ®É§Éå ÌlÉirÉÉrÉ ¥ÉÉlÉqÉÔiÉïrÉå |

mÉÔhÉÉïlÉlSÉrÉ WûUrÉå xÉuÉïrÉ¥ÉpÉÑeÉå lÉqÉ: ||
rÉxqÉÉSèoÉë¼ålSìÂSìÉÌSSåuÉiÉÉlÉÉÇ Í´ÉrÉÉåÅÌmÉ cÉ |
¥ÉÉlÉxTÔüÌiÉïxxÉSÉ iÉxqÉæ WûUrÉå aÉÑUuÉå lÉqÉ: ||
xuÉÉrÉqpÉÑuÉÉå qÉlÉÑUåiÉæqÉïl§ÉæpÉïaÉuÉliÉqÉÉMÔüÌiÉxÉÔlÉÑÇ rÉ¥ÉlÉÉqÉÉlÉÇ ÌuÉwhÉÑÇ iÉÑ¹ÉuÉ |
Swaayambhuva manu prayed Vishnu the God who had incarnated

himself in the name 'Yajna'. Yajna is the son of Aakooti, daughter of
Swaayambhuva himselves. Thus, Swayambhuva prayed his God who
was his grandson with these mantras.
4
Thus speaks brahmaaNda puraana:
xuÉÉrÉqpÉÑuÉxxuÉSÉæÌWû§ÉÇ ÌuÉwhÉÑÇ rÉ¥ÉÉÍpÉkÉÇ qÉlÉÑ: |

DvÉÉuÉÉxrÉÉÌSÍpÉqÉïl§ÉæxiÉÑ¹ÉuÉÉÅuÉÌWûiÉÉiqÉlÉÉ ||
U¤ÉÉåÍpÉÂaÉëæxxÉqmÉëÉmiÉ: ZÉÉÌSiÉÑÇ qÉÉåÍcÉiÉxiÉSÉ |

xiÉÉå§ÉqÉç ´ÉÑiuÉæuÉ rÉ¥ÉålÉ iÉÉlWûiuÉÉÅuÉkrÉiÉÉÇ aÉiÉÉlÉç ||
mÉëÉSÉÌ® pÉaÉuÉÉÇxiÉåwÉÉqÉuÉkrÉiuÉÇ WûU: mÉëpÉÑ: |

iÉæuÉïkrÉiuÉÇ iÉjÉÉlrÉåwÉÉÍqÉiÉ: MüÉåÅlrÉÉå WûUå: mÉëpÉÑ: ||
CÌiÉ oÉë¼ÉhQåû
A Manu (the person who starts the worldly creation) by name

swaayambhuva was attacked by the cruel demons with intent to eat him
up. He then, with an unperturbed mind prayed his daughter's
(Aakooti's) son by name Yajna with these mantras. Yajna is the
incarnation of the supreme God Vishnu also known as Hari. These
demons had a boon of immortality from Lord Hara (Rudra). Hence no
one was capable of destroying those demons except lord Hari. Yajna,
the incarnation of Hari rescued swaayambhuva and killed those dreaded
demons.
pÉÉaÉuÉiÉå cÉÉrÉqÉåuÉÉjÉï E£ü: |
Even Bhaagavata puraana speaks of the same. (The name of the

discoverer, presiding deity etc are also mentioned there).
5
ISAAVAASYA UPANISHAT
DvÉÉuÉÉxrÉÍqÉSÇ xÉuÉïÇ rÉÎiMülcÉ eÉaÉirÉÉÇ eÉaÉiÉç |

iÉålÉ irÉ£åülÉ pÉÑleÉÏjÉÉ qÉÉ aÉÚkÉ: MüxrÉÎxuÉ®lÉqÉç ||1||
eesaavaasyamidam sarvam
yatkincha jagatyaam jagat |
tena tyaktena bhunjeethaa maa
gridah kasyasviddhanam |1|
Sankaraacharya: DvÉÉ D¹ CiÉÏOè iÉålÉåvÉÉ | DÍzÉiÉÉ mÉUqÉåµÉU: mÉUqÉÉiqÉÉ

xÉuÉïxrÉ | xÉ ÌWè xÉuÉïqÉÏ¹å xÉuÉïeÉliÉÔlÉÉqÉÉiqÉÉ xÉlmÉëirÉaÉÉiqÉiÉrÉÉ iÉålÉ xuÉålÉ
ÃmÉåhÉÉiqÉlÉåvÉÉ uÉÉxrÉqÉÉcNûÉSlÉÏrÉqÉç |
The word 'eeSa' is derived from the root 'eeshT' meaning the one who
rules. God is the ruler of everything. He is the soul of every being. He is
there in every being in the form of pratyagaatma and he wraps
everything. (The word eeSaavaasyam is split as eeSa and vaasyam.
Thus the word coveys the meaning that God covers / wraps everything).
ÌMüqÉç? CSÇ xÉuÉïÇ rÉÎiMülcÉ rÉÎiMüÎlcÉeeÉaÉirÉÉÇ mÉ×ÍjÉurÉÉÇ eÉaÉ¨ÉixÉuÉïÇ

xuÉålÉÉiqÉlÉÉ DvÉålÉ mÉëirÉaÉÉiqÉiÉrÉÉWûqÉåuÉåSÇ xÉuÉïÍqÉÌiÉ mÉUqÉÉjÉïxÉirÉÃmÉåhÉÉqÉ×iÉÍqÉSÇ
xÉuÉïÇ cÉUÉcÉUqÉÉcNûÉSlÉÏrÉÇ xuÉålÉ mÉUqÉÉiqÉlÉÉ |
What all is wrapped? Everything. Everything on earth is covered by

God, who finds everything, mobile or immobile, as his own
pratyagaatma forms that are true in eternity.
6
rÉjÉÉ cÉlSlÉÉaÉuÉÉïSåÂSMüÉÌSxÉqoÉlkÉeÉYsÉåSÉÌSeÉqÉÉæmÉÉÍkÉMüÇ SæaÉïlkrÉÇ

iÉixuÉÃmÉÌlÉbÉwÉïhÉålÉ AÉcNûÉ±iÉå xuÉålÉ mÉÉUqÉÉÍjÉïMåülÉ aÉlkÉålÉ | iÉ²SåuÉ ÌWû
xuÉÉiqÉÌlÉ AkrxiÉÇ xuÉÉpÉÉÌuÉMüÇ MüiÉ×ïiuÉpÉÉå£×üiuÉÉÌSsÉ¤ÉhÉÇ eÉaÉS²æiÉÃmÉÇ
eÉaÉirÉÉÇ mÉë×ÍjÉurÉÉqÉç eÉaÉirÉÉÍqÉÌiÉ EmÉsÉ¤ÉhÉÉjÉïiuÉÉixÉuÉïqÉåuÉ lÉÉqÉÃmÉMüqÉÉïZrÉÇ
ÌuÉMüÉUeÉÉiÉÇ mÉëUqÉÉjÉïxÉirÉÉiqÉpÉÉuÉlÉrÉÉ irÉ£üÇ xrÉÉiÉç |
The way, when scents are mixed in water, they cover the badly smelling
particles existing in water with their fragrance and remove the bad odor,
God covers the natural sense of owning up the deeds (kartritva) or the
enjoyment of their fruits (bhokritva) in every being by any name, shape
or action and removes those feelings for good with the sense of oneness
with God.
LuÉqÉÏµÉUÉiqÉpÉÉuÉlÉrÉÉ rÉÑ£üxrÉ mÉÑ§ÉÉ±åwÉhÉ§ÉrÉxÉÇlrÉÉxÉ LuÉÉÍkÉMüÉUÉå lÉ MüqÉïxÉÑ

| iÉålÉ irÉ£åülÉ irÉÉaÉålÉåirÉjÉï: | lÉ ÌWû irÉ£üÉå qÉ×iÉ: mÉÑ§ÉÉå uÉÉ pÉ×irÉÉå uÉÉ
AÉiqÉxÉqoÉÎlkÉiÉÉrÉÉ ApÉÉuÉÉSè AÉiqÉÉlÉÇ mÉÉsÉrÉÌiÉ AiÉxirÉÉaÉålÉ CirÉrÉqÉåuÉ
uÉåSÉjÉï: - pÉÑgeÉÏjÉÉ: mÉÉsÉrÉåjÉÉ: |
Thus the one who has the oneness feeling with God is qualified for the
renunciation of worldly desires of son, wife, wealth etc and not for
karma (the performance of duties). A deserted son or servant will not
serve the person deserting them. Hence, the word 'tyaaga'
(renunciation) is used in this sense by the upanishat. The word
'bhunjeethaah' (enjoy) should be interpreted to mean 'paalayethaah' (to
take care).
LuÉÇ irÉ£æåwÉhÉxiuÉÇ qÉÉ aÉ×kÉ: aÉ×ÍkÉqÉÉMüÉXè¤ÉÉÇ qÉÉ MüÉwÉÏïkÉïlÉÌuÉwÉrÉÉqÉç |

MüxrÉÎxuÉ®lÉÇ MüxrÉÍcÉimÉUxrÉ xuÉxrÉ uÉÉ kÉlÉÇ qÉÉ MüÉXç¤ÉÏËUirÉjÉï: |
ÎxuÉÌSirÉlÉjÉïMüÉå ÌlÉmÉÉiÉ: |
7
Thus having renounced the worldly desires, do not crave for wealth be it
yours or of others. 'swit' is a meaningless expression.
AjÉuÉÉ qÉÉ aÉ×kÉ: | MüxqÉÉiÉç? MüxrÉÎxuÉ®lÉÍqÉirÉÉ¤ÉåmÉÉjÉÉåï lÉ

MüxrÉÎxuÉ®lÉqÉÎxiÉ rÉSèaÉ×kÉåiÉç | AÉiqÉæuÉåSÇ xÉuÉïÍqÉiÉÏµÉUpÉÉuÉlÉrÉÉ xÉuÉïÇ
irÉ£üqÉiÉ AÉiqÉlÉ LuÉåSÇ xÉuÉïqÉÉiqÉæuÉ cÉ xÉuÉïqÉiÉÉå ÍqÉjrÉÉÌuÉwÉrÉÉÇ aÉ×ÍkÉÇ qÉÉ
MüÉwÉÏïËUirÉjÉï: ||
In other words, do not desire. Why? Because, there is nothing like

other's wealth that can be craved for. Once you understand the oneness
of everything with God and renounce everything as illusion, there is
nothing to desire.
Madhwaacharya: DvÉxrÉÉuÉÉxÉrÉÉåarÉqÉÏvÉÉuÉÉxrÉqÉç | eÉaÉirÉÉÇ mÉëM×üiÉÉæ |

iÉålÉåvÉålÉ irÉ£åülÉ S¨ÉålÉ pÉÑgeÉÏjÉÉ: ||
xuÉiÉ: mÉëuÉ×irÉv£üiuÉÉSÏvÉÉuÉÉxrÉÍqÉSÇ eÉaÉiÉç |

mÉëuÉ×¨ÉrÉå mÉëM×üÌiÉaÉÇ rÉxqÉÉixÉ mÉëM×üiÉÏµÉU: ||
iÉSkÉÏlÉmÉëuÉ×Í¨ÉiuÉÉ¨ÉSÏrÉÇ xÉuÉïqÉåuÉ iÉiÉç |

iÉ¬¨ÉålÉæuÉ pÉÑgeÉÏjÉÉ AiÉÉå lÉÉlrÉÇ mÉërÉÉcÉrÉåiÉç ||
CÌiÉ oÉë¼ÉhQåû|
That which deserves occupancy (aavaasyam) of God is eeSaavaasyam.

The word jagat means 'prakriti' the universe (not just the earth). Thus,
we should enjoy whatever has been granted by God (i.e. we should be
contented with whatever we get in the natural course – should not beg
others). The word 'tyakta' means 'datta' (given).
8
brahmaNda purana says: The universe cannot act on its own. Hence
God enters and energizes it. Since the entire universe acts under his
control, everything belongs to him. Hence we should enjoy with
whatever is granted by him and should not beg others.
MÑüuÉïï³ÉåuÉåWû MüqÉÉïÍhÉ ÎeÉeÉÏÌuÉwÉåcNûjÉóxÉqÉÉ: |

LuÉÇ iuÉÌrÉ lÉÉlrÉjÉåiÉÉåÎxiÉ lÉ MüqÉï ÍsÉmrÉiÉå lÉUå ||2||
kurvanneveha karmaaNi
jijeevishechchathagm smaah |
evam twayi naanyathetosti na
karma lipyate nare |2|
Sankaraachaarya: LuÉqÉÉiqÉÌuÉS: mÉÑ§ÉÉ±åwÉhÉÉ§ÉrÉ

xÉlrÉÉxÉålÉÉiqÉ¥ÉÉlÉÌlÉ¹iÉrÉÉiqÉÉ UÍ¤ÉiÉurÉ CirÉåwÉ uÉåSÉjÉï: | AjÉ
CiÉUxrÉÉlÉÉiqÉ¥ÉiÉrÉÉ AÉiqÉaÉëWûhÉÉrÉ AvÉ£üxrÉåSqÉÑmÉÌSvÉÌiÉ qÉl§É: |
Thus one has to protect himself through the renouncement of the most
desired aspects like son and through the sincere adaptation to the
knowledge of oneness with God. This is the intent of Veda. The
following mantra is directed at those others who are not capable of
understanding this concept of oneness with God.
MÑüuÉï³ÉåuÉ CWû ÌlÉuÉiÉïrÉ³ÉåuÉ MüqÉÉïhrÉÎalÉWûÉå§ÉÉSÏÌlÉ

ÎeÉeÉÏÌuÉwÉåeeÉÏÌuÉiÉÑÍqÉcNåûcdiÉÇ vÉiÉxÉXçZrÉÉMüÉ: xÉqÉÉ: xÉÇuÉixÉUÉlÉç | iÉÉuÉÌ®
mÉÑÂwÉxrÉ mÉUqÉÉrÉÑÌlÉïÃÌmÉiÉqÉç | iÉjÉÉ cÉ mÉëÉmiÉÉlÉÑuÉÉSålÉ rÉÎeeÉeÉÏÌuÉwÉåcNûiÉÇ
uÉwÉÉïÍhÉ iÉiÉç MÑüuÉï³ÉåuÉ MüqÉÉïhÉÏirÉåiÉÌ²kÉÏrÉiÉå |
9
If you desire to live a hundred years, you can do so only if you keep
doing the prescribed tasks like 'agnihotra'. Hundred years is considered
as the maximum life span of a person. Thus we can deduce that Veda
(upanishat) prescribes that any one who desires to live a hundred years,
he shall do so by doing the prescribed duties.
LuÉqÉåuÉqmÉëMüÉUåhÉ iuÉÌrÉ ÎeÉeÉÏÌuÉwÉÌiÉ lÉUå lÉUqÉÉ§ÉÉÍpÉqÉÉÌlÉlÉÏiÉ

LiÉxqÉÉSÎalÉWûÉå§ÉÉSÏÌlÉ MüqÉÉïÍhÉ MÑüuÉïiÉÉå uÉiÉïqÉÉlÉÉiÉç mÉëMüÉUÉSlrÉjÉÉ mÉëMüÉUÉliÉUÇ
lÉÉÎxiÉ rÉålÉ mÉëMüÉUåhÉÉvÉÑpÉÇ MüqÉï lÉ ÍsÉmrÉiÉå MüqÉÉïhÉÉ lÉ ÍsÉmrÉiÉ CirÉjÉï: |
AiÉ: vÉÉx§ÉÌuÉÌWûiÉÉÌlÉ MüqÉÉïhrÉÎalÉWûÉå§ÉÉSÏÌlÉ MÑüuÉï³ÉåuÉ ÎeÉeÉÏÌuÉwÉåiÉç |
Thus for you the human, there is no way you live other than through the
performance of prescribed duties like 'agnihotra'. With this alone, you
can remain untainted by the evils of the bad deeds. Hence, you should
desire to live only with the performance of duties like 'agnihotra' as
prescribed by the scriptures.
MüjÉÇ mÉÑlÉËUSqÉuÉaÉqrÉiÉå mÉÔuÉåïhÉ xÉÇlrÉÉÍxÉlÉÉå ¥ÉÉÌlÉ¹Éå£üÉ Ì²iÉÏrÉålÉ iÉSvÉ£üxrÉ

MüqÉïÌlÉ¹åÌiÉ |
How then should we know that the first mantra is meant for those who
can renounce the desires and the second is for those who cannot?
EcrÉiÉå ¥ÉÉlÉMüqÉïhÉÉåÌuÉïUÉåkÉÇ mÉuÉïiÉuÉSMüqmrÉÇ rÉjÉÉå£üÇ cÉ xqÉUÍxÉ ÌMüqÉç |

CWûÉmrÉÑ£üÇ 'rÉÉå ÌWû ÎeÉeÉÏÌuÉwÉåiÉç xÉ MüqÉï MÑüuÉïlÉç' 'DvÉÉuÉÉxrÉÍqÉSÇ xÉuÉïqÉç'
'iÉålÉ irÉ£åülÉ pÉÑgÉÏjÉÉ:' 'qÉÉ aÉ×kÉ: MüxrÉÎxuÉ®lÉqÉç' CÌiÉ cÉ | lÉ eÉÏÌuÉiÉå
qÉUhÉå uÉÉ aÉ×ÍkÉÇ MÑüuÉÏïiÉÉUhrÉÍqÉrÉÉÌSÌiÉ cÉ mÉSqÉç | iÉiÉÉå lÉ mÉÑlÉUÏrÉÉiÉç CÌiÉ
xÉlrÉÉxÉvÉÉxÉlÉÉiÉç | EpÉrÉÉå: TüsÉpÉåSÇ cÉ uÉ¤rÉÌiÉ |
10
It is well said that the difference between the path of jnaana

(knowledge) and karma (performance) is as stable as a mountain. Even
here it is said “He who desires to live shall do so by performance”,
“Everything is covered by God”, “Hence live a renounced life”, “Do not
greed for other's wealth”. There should be no greed either in life or in
death. “Should go to woods and should not return” are the dicta for the
renounced. The difference in effect of the two paths is also explained.
CqÉÉæ ²ÉuÉåuÉ mÉljÉÉlÉÉuÉlÉÑÌlÉw¢üÉliÉiÉUÉæ pÉuÉiÉ: Ì¢ürÉÉmÉjÉ¶ÉæuÉ

mÉÑUxiÉÉixÉÇlrÉÉxÉ¶ÉÉå¨ÉUåhÉ | ÌlÉuÉ×Í¨ÉqÉÉaÉåïhÉ LwÉhÉÉ§ÉrÉxrÉ irÉÉaÉ: | iÉrÉÉå:
xÉlrÉÉxÉmÉjÉ LuÉÉÌiÉUåcÉrÉÌiÉ | lrÉÉxÉ LuÉÉirÉUåcÉrÉiÉç CÌiÉ cÉ iÉæÍ¨ÉUÏrÉMåü |
²ÉÌuÉqÉÉuÉjÉ mÉljÉÉlÉÉæ rÉ§É uÉåSÉ: mÉëÌiÉÌ¹iÉÉ: |

mÉëuÉ×Í¨ÉsÉ¤ÉhÉÉå kÉqÉÉåï ÌlÉuÉ×Í¨É¶É ÌuÉpÉÉÌuÉiÉ: ||
CirÉÉÌS mÉÑ§ÉÉrÉ ÌuÉcÉÉrÉï ÌlÉÍ¶ÉiÉqÉÑ£üÇ urÉÉxÉålÉ uÉåSÉcÉÉrÉåïhÉ pÉaÉuÉiÉÉ |

ÌuÉpÉÉaÉ¶ÉÉlÉrÉÉå: SvÉïÌrÉwrÉÉqÉ: |
There are only two paths for salvation. The path of Karma on the one
hand and the path of renunciation on the other. The later is through the
detachment from the most desired things like son, wife etc. Of these, the
path of renunciation is the supreme one. Even the Taittareeya speaks of
the same:
“There are two Vedic paths, the one which goes with worldly desires
and the other excels with their renunciation”.
Lord Vyaasa, the principal teacher of Vedas has preached these

definitive aspects to his son. We will further explain the difference
between these paths in subsequent parts of this text.
11
Madhwaachaarya: AMÑüuÉïiÉ: MüqÉï lÉ ÍsÉmrÉiÉå CÌiÉ lÉÉÎxiÉ |
It is never that one does not get tainted with the evil fruits of ‘karma’ if
he refrains from the performance of prescribed duties.
“A¥ÉxrÉ MüqÉï ÍsÉmrÉåiÉ M×üwhÉÉåmÉÉÎxiÉqÉMÑüuÉïiÉ: |

¥ÉÉÌlÉlÉÉåÅÌmÉ rÉiÉÉå ¾ûÉxÉ AÉlÉÇSxrÉ pÉuÉåSèkÉëÑuÉqÉç | AiÉÉåÅsÉåmÉåÅÌmÉ sÉåmÉxrÉÉSiÉ:
MüÉrÉæïuÉ xÉÉ xÉSå” ÌiÉ lÉÉUSÏrÉå ||
naarada puraNa says:
“It is certain that the ignorant (those who have not yet attained the
enlightenment) get tainted with the results of karma if he does not
worship Krishna. Even the enlightened (liberated) souls will have
diminished pleasure if they do not do the ordained duties. Since the
karma taint stains (if they fail in the performance of duties) even those
who are normally immune to karma, one should always do the
prescribed tasks”.
AxÉÑrÉÉï lÉÉqÉ iÉå sÉÉåMüÉ AlkÉåãlÉ iÉqÉxÉÉÅÅuÉ×iÉÉ: |

iÉÉóxiÉå mÉëåirÉÉÍpÉaÉcNÇûÌiÉ rÉå Måü cÉÉiqÉWûlÉÉå eÉlÉÉ: ||3||
asuryaa naama te lokaa andhena

tamasaavritaah |
taagmste pretyaabhigacchanti ye
ke chaatmahano janaah |3|
12
Sanakaraacharya: AxÉÑrÉÉï: mÉUqÉÉiqÉpÉÉuÉqÉ²rÉqÉmÉå¤rÉ

SåuÉÉSrÉÉåÅmrÉxÉÑUÉxiÉåwÉÉgcÉ xuÉpÉÔiÉÉ sÉÉåMüÉ AxÉÑrÉÉï lÉÉqÉ | lÉÉqÉvÉoSÉåÅlÉjÉïMüÉå
ÌlÉmÉÉiÉ:|
Everyone except the paramaatma, the God as conceived in monoism,

including the gods (like indra, varuna etc) is “asura”. Their loka
(world) is called “asurya”. The word naama is a useless expression.
iÉå sÉÉåMüÉ: MüqÉïTüsÉÉÌlÉ| sÉÉåYrÉliÉå SØvrÉliÉå pÉÑerÉliÉ CÌiÉ eÉlqÉÉÌlÉ|

AlkÉålÉÉSvÉïlÉÉiqÉMåülÉÉ¥ÉÉlÉålÉ iÉqÉxÉÉuÉ×iÉÉ AÉcNûÉÌSiÉÉ: iÉÉlxjÉÉuÉUÉliÉÉlmÉëåirÉ
irÉYiuÉåqÉÇ SåWûqÉÍpÉaÉcNûÎliÉ rÉjÉÉMüqÉï rÉjÉÉ´ÉÑiÉqÉç |
loka means those which show and enable us to enjoy (or suffer) the
fruits of our past deeds viz. the births. Darkness here means that which
does not allow us to see/know and the word tamas means ajnaana
(ignorance).
AÉiqÉÉlÉÇ blÉliÉÏirÉÉiqÉWûlÉÉ:| Måü iÉå eÉlÉÉ: rÉåÅÌuÉ²ÉÇxÉ:| MüjÉÇ iÉ AÉiqÉÉlÉÇ

ÌlÉirÉÇ ÌWûÇxÉÎliÉ| AÌuÉ±ÉSÉåwÉåhÉ ÌuÉ±qÉÉlÉxrÉÉiqÉlÉÎxiÉUxMüUhÉÉiÉç| ÌuÉ±qÉÉlÉxrÉ
AÉiqÉlÉÉå rÉiMüÉrÉïÇ TüsÉqÉeÉUÉqÉUiuÉÉÌS xÉÇuÉåSlÉsÉ¤ÉhÉÇ iÉ®iÉxrÉåuÉ ÌiÉUÉåpÉÔiÉÇ
pÉuÉiÉÏÌiÉ mÉëÉM×üiÉÉÌuÉ²ÉÇxÉÉå eÉlÉÉ AÉiqÉWûlÉ EcrÉliÉå| iÉålÉ ½ÉiqÉWûlÉlÉSÉåwÉåhÉ
xÉÇxÉUÎliÉ iÉå|
He who kills ‘aatma’ (soul) is aatmahanah. How come anybody kill the
immortal soul? When aatma identifies itself differently than what it
really is on account of avidya (improper knowledge), the experience of
true qualities like agelessness, immortality gets hidden. Hence, such an
un-wise person is called as ‘aatmahana’, the one who has destroyed
13
himself. Such an individual moves in the cycle of births and deaths

because of this defect.
Madhwaachaarya: xÉÑ¹Ò UqÉhÉÌuÉÂ®iuÉÉSxÉÑUÉhÉÉÇ mÉëÉmrÉiuÉÉccÉÉxÉÑrÉÉï:|
Good enjoyment is suryam. The place where there can be no enjoyment

is asurya. There is only extreme sorrow in that place. This apart, asurya
also means the destination of asuras (evil persons).
lÉ cÉ UqÉlirÉWûÉå AxÉSÒmÉÉxÉlÉrÉÉÅÅiqÉWûlÉ: CirÉÑ£üiuÉÉiÉç|
He who practices improper knowledge is deprived of enjoyment and

hence is called aatmahanah.
qÉWûÉSÒ:ZÉæMüWåûiÉÑiuÉÉiÉç mÉëÉmrÉiuÉÉSxÉÑUæxiÉjÉÉ|
AxÉÑrÉÉï lÉÉqÉ iÉå sÉÉåMüÉxiÉlrÉÉÎliÉ ÌuÉqÉÑZÉÉ WûUÉæ ||
CÌiÉ cÉ uÉÉqÉlÉå|
The world where there is only extreme sorrow and that happens to be
the destination of asuras (evil souls) is called asurya. It is here that
those who do not worship lord hari land themselves up. -
Vaamana puraNa
The soul is immortal and hence the word aatmahana is not intended to
mean its destruction. It only means begetting extreme sorrow coupled
with the total absence of pleasure. The quotation from vaamana puraNa
provides this explanation.
rÉå Måü cÉåÌiÉ ÌlÉrÉqÉ E£ü:|

ÌlÉrÉqÉålÉ iÉqÉÉå rÉÉÎliÉ xÉuÉåïÅÌmÉ ÌuÉqÉÑZÉÉ WûUÉæ CÌiÉ cÉ|
14
The expression “all those who” (rÉå Måü cÉ) indicates the rule. Those who
turn their backs to lord Hari will invariably land themselves up in the
aforesaid dark world.
AlÉåeÉSåMÇü qÉlÉxÉÉå eÉuÉÏrÉÉå lÉælÉ¬åuÉÉ AÉmlÉÑuÉlÉç mÉÔuÉïqÉwÉïiÉç |

iÉ®ÉuÉiÉÉålrÉÉlÉirÉåÌiÉ ÌiÉ¹¨ÉÎxqÉ³ÉmÉÉå qÉÉiÉËUµÉÉ SkÉÉÌiÉ ||4||
anejadekam manaso javeeyo

nainaddeva aapnuvan
poorvamarShat|
taddhaavatonyaan atyeti tiShtat
tasminnapo maatariSva dadhaati|4|
Sankaraachaarya: rÉxrÉÉiqÉlÉÉå WûlÉlÉÉSÌuÉ²ÉÇxÉ: xÉÇxÉUÎliÉ iÉÌ²mÉrÉïrÉåhÉ

ÌuÉ²ÉÇxÉÉå eÉlÉÉ qÉÑcrÉliÉå iÉå lÉÉiqÉWûlÉ: iÉiÉç MüÐSØvÉqÉÉiqÉiÉiuÉÍqÉirÉÑcrÉiÉå|
It is said in the previous mantra that those who are not wise will keep
moving in the cycle of births and deaths. They are aatmahanah. On the
contrary, the wise break themselves out of this cycle. They are not
aatmahanah. Then what is this knowledge, aatmatatvam that makes all
this difference? It is explained hereunder:
AlÉåeÉiÉç lÉ LeÉiÉç | LeÉ× MüqmÉlÉå | MüqmÉlÉÇ cÉsÉlÉÇ

xuÉÉuÉxjÉÉmÉëcÉÑÌiÉxiÉ²ÎeÉïiÉÇ xÉuÉïSæMüÃmÉÍqÉirÉjÉï:| iÉccÉæMüÇ xÉuÉïpÉÔiÉåwÉÑ qÉlÉxÉ:
xÉXçMüsmÉÉÌSsÉ¤ÉhÉÉSè eÉuÉÏrÉÉå eÉuÉuÉ¨ÉUqÉç|
anejat means stable. It means absence of any change from the existing
status. (Total absence of any change on account of time, growth,
deterioration, acquisition, shredding etc). Thus it means eternal stability
15
in its form. That is one and only one and it is faster than the formation
of thoughts in the minds of all living beings.
MüjÉÇ ÌuÉÂ®qÉÑcrÉiÉå | kÉëÑuÉÇ ÌlÉÍ¶ÉiÉÍqÉSÇ qÉlÉxÉÉå eÉuÉÏrÉ CÌiÉ cÉ |
Is it not contradictory to say that it is immobile but faster than mind?
lÉæwÉ SÉåwÉ: | ÌlÉÂmÉÉkrÉÑmÉÉÍkÉqÉiuÉålÉÉåmÉmÉ¨Éå: iÉ§É ÌlÉÂmÉÉÍkÉMåülÉç xuÉålÉ

ÃmÉåhÉÉåcrÉiÉå AlÉåeÉSåMüÍqÉÌiÉ qÉlÉxÉÉåÅliÉ:MüUhÉxrÉ
xÉXçMüsmÉÌuÉMüsmÉsÉ¤ÉhÉxrÉÉåmÉÉkÉåUlÉÑuÉiÉïlÉÉSè CWû SåWûxjÉxrÉ qÉlÉxÉÉå
oÉë¼sÉÉåMüÉÌSSÕUaÉqÉlÉÇ xÉXçMüsmÉålÉ ¤ÉhÉqÉÉ§ÉÉ°uÉiÉÏirÉiÉÉå qÉlÉxÉÉå eÉÌuÉ¹iuÉÇ
sÉÉåMåü mÉëÍxÉ®qÉç| iÉÎxqÉlÉç qÉlÉÍxÉ oÉë¼sÉÉåMüÉSÏlSìÓiÉÇ aÉcNûÌiÉ xÉÌiÉ mÉëjÉqÉÇ
mÉëÉmiÉ CuÉÉiqÉcÉæiÉlrÉÉuÉpÉÉxÉÉå qÉlÉxÉÉå eÉuÉÏrÉ CirÉÉWû |
Not really. They fit in due to their contextual references. God is

immobile in his original undivided form whereas he is faster than
thought on account of his association with the formation of the thought
in the mind.
Thought is considered to be the fastest on account of its reaching the

farthest worlds like brahma loka the moment it is conceived, in a split
second and it finds God even in that place and is hence God is
considered faster than mind.
lÉælÉ¬åuÉÉ ±ÉåiÉlÉÉ¬åuÉÉ¶É¤ÉÑUÉSÏÎlSìrÉÉhrÉåiÉimÉëM×üiÉqÉÉiqÉiÉiuÉÇ lÉÉmlÉÑuÉ³ÉmÉëÉmiÉuÉliÉ: |

iÉåprÉÉå qÉlÉÉå eÉuÉÏrÉ:| qÉlÉÉåurÉÉmÉÉUurÉuÉÌWûiÉiuÉÉSè AÉpÉÉxÉqÉÉ§ÉqÉÌmÉ AÉiqÉlÉÉå
lÉæuÉ SåuÉÉlÉÉÇ ÌuÉwÉrÉÏpÉuÉÌiÉ |
16
The gods (divine individuals) are called so because they illuminate

(energize) the sense organs. These (functional) gods cannot reach God,
the aatma. The god in charge of the mind discipline is the fastest
amongst the gods. Even he cannot understand God. Since all perceptions
happen through the co-ordination of mind, when mind itself cannot
reach / understand God, God cannot be reached by any of these
functional gods.
rÉxqÉÉeeÉuÉlÉÉlqÉlÉxÉÉåÅÌmÉ mÉÔuÉïqÉwÉïiÉç mÉÔuÉïqÉåuÉ aÉiÉÇ urÉÉåqÉuÉSèurÉÉÌmÉiÉiuÉÉiÉç

xÉuÉïurÉÉÌmÉ iÉSÉiqÉiÉiuÉÇ xÉuÉïxÉÇxÉÉUkÉqÉïuÉÎeÉïiÉÇ xuÉålÉ ÌlÉÂmÉÉÍkÉMåülÉ
xuÉÃmÉåhÉÉÌuÉÌ¢rÉqÉåuÉ xÉSÒmÉÉÍkÉM×üiÉÉ: xÉuÉÉï: xÉÇxÉÉUÌuÉÌ¢ürÉÉ
AlÉÑpÉuÉiÉÏirÉÌuÉuÉåÌMülÉÉÇ qÉÔRûÉlÉÉqÉlÉåMüÍqÉuÉ cÉ mÉëÌiÉSåWûÇ mÉëirÉuÉpÉÉxÉiÉ
CirÉåiÉSÉWû|
Having been faster than the mind and thereby has reached every place
before anyone could, this aatmatatva God, is omnipresent like space. He
is devoid of all worldly attributes. He remains unaffected and alone but
appears to the ignorant as dwelling in everybody and as involved in the
worldly affairs. To dispel this belief, the upanishat says:
iÉ®ÉuÉiÉÉå SØiÉÇ aÉcNûiÉÉåÅlrÉÉlÉÉiqÉÌuÉsÉ¤ÉhÉÉlqÉlÉÉåuÉÉÌaÉÎlSìrÉ-mÉëpÉ×iÉÏlÉirÉåÌiÉ

AiÉÏirÉ aÉcNûÌiÉ CuÉ | CuÉÉjÉïÇ xuÉrÉqÉåuÉ SvÉïrÉÌiÉ ÌiÉ¸ÌSÌiÉ xuÉrÉqÉÌuÉÌ
¢ürÉqÉåuÉ xÉÌSirÉjÉï: |
Even as he surpasses all speeding things like the mind, spoken words
etc., he remains stable and immobile thereby exhibiting his
stubbornness.
iÉÎxqÉ³ÉÉiqÉiÉiuÉå xÉÌiÉ ÌlÉirÉcÉæiÉlrÉxuÉpÉÉuÉå qÉÉiÉËUµÉÉ qÉÉiÉËU AliÉËU¤Éå µÉrÉÌiÉ

aÉcNûiÉÏÌiÉ qÉÉiÉËUµÉÉ uÉÉrÉÑ: xÉuÉïmÉëÉhÉpÉ×iÉç Ì¢ürÉÉiqÉMüÉå rÉSÉ´ÉrÉÍhÉ
17
MüÉrÉïMüUhÉeÉÉiÉÉÌlÉ rÉÎxqÉ³ÉÉåiÉÉÌlÉ mÉëÉåiÉÉÌlÉ cÉ rÉixÉÔ§ÉxÉÇ¥ÉMüÇ xÉuÉïxrÉ eÉaÉiÉÉå

ÌuÉkÉÉUÌrÉiÉ× xÉ qÉÉiÉËUµÉÉ, AmÉ: MüqÉÉïÍhÉ mÉëÉÍhÉlÉÉÇ cÉå¹ÉsÉ¤hÉÉÌlÉ
AalrÉÉÌSirÉmÉeÉïlrÉÉlÉÉÇ euÉsÉlÉSWûlÉmÉëMüÉvÉÉÍpÉuÉwÉïhÉÉÌS- sÉ¤ÉhÉÉÌlÉ SkÉÉÌiÉ
ÌuÉpÉeÉÌiÉ CirÉjÉï:|
Into this aatmatatva God, the Air god classifies the deeds of all beings.
The terminology used in the upanishat is explained as under:
maatariShva: The one who moves in space (maatari). He is the one who
is responsible for the life of every living being. He is the embodiment of
activities. He enables all activity in the world. He stays in and out of all
beings in the world and is their life support. Hence he is also called
sootra the thread.
apah: The deeds. The work of every living being like burning and
heating work of agni the fire god, lighting of aaditya the Sun god,
raining of parjanya the rain god.
dadhaati: Divides (Classifies).
kÉÉUrÉiÉÏÌiÉ uÉÉ “pÉÏwÉÉxqÉÉ²ÉiÉ: mÉuÉiÉå” CirÉÉÌS ´ÉÑÌiÉprÉ:| xÉuÉÉï ÌWû

MüÉrÉïMüUhÉÉÌSÌuÉÌ¢ürÉÉ ÌlÉirÉcÉæiÉlrÉÉiqÉxuÉÃmÉå xÉuÉÉïxmÉSpÉÔiÉå xÉirÉåuÉ
pÉuÉliÉÏirÉjÉï:|
Alternatively, the word dadhaati can be understood to mean “he who

bears” based on the Vedic expressions like “Scared of him, the wind
blows” etc. Everything that happens on account of cause and effect does
so because of the action of God, the eternal embodiment of activity
existing in every living being.
18
Madhwaachaarya: AlÉåeÉÍ³ÉpÉïrÉiuÉÉ¨ÉSåMÇü mÉëÉkÉÉlrÉiÉxiÉjÉÉ |

xÉqrÉa¥ÉÉiÉÑqÉzÉYrÉiuÉÉSaÉqrÉÇ iÉixÉÑUæUÌmÉ | xuÉrÉÇ iÉÑ xÉuÉÉïlÉaÉqÉimÉÔuÉïqÉåuÉ
xuÉpÉÉuÉiÉ: | AÍcÉlirÉzÉÌ£üiÉ¶ÉæuÉ xÉuÉïaÉiuÉÉŠ iÉimÉUqÉç | SìuÉiÉÉåÅirÉåÌiÉ
xÉÇÌiÉ¸¨ÉÎxqÉlMüqÉÉïhrÉkÉÉlqÉÂiÉç | qÉÂirÉåuÉ rÉiÉ¶Éå¹É xÉuÉÉï iÉÉÇ WûUrÉåÅmÉïrÉåÌSÌiÉ
oÉë¼ÉhQåû | GwÉ ¥ÉÉlÉå |
He (God) does not shake (unshivering) because he is fearless. He is

referred to as “One” because he is the main. It is impossible to know
him fully and hence is referred to as unreachable even by gods. He has
naturally reached everything before anybody could do so. He could do
so by virtue of his unimaginable capabilities and because he is
omnipresent. Standing still, he overtakes all those who are running.
The air god, vaayu offers him the karma, the deeds of everyone. Since it
is vaayu who enables the performance of all tasks, he dedicates all the
tasks to God. -brahmaNda puraaNa.
The root ‘Rsh’ in the word poorvamarshat means knowledge.
The term anejat (immobile) should be understood to mean fearlessness

and not inertia or inactiveness. The word poorvamarshat means
omniscience. He knows everything naturally, by virtue of his nature. He
does not have to learn or put in efforts to know anything.
iÉSåeÉÌiÉ iÉ³ÉåeÉÌiÉ iÉ¬ÕUå iÉ²ÎliÉMåü|

iÉSliÉUxrÉ xÉuÉïxrÉ iÉSÒ xÉuÉïxrÉ(AxrÉ) oÉÉ½iÉ: ||5||
tadejati tannejati taddoore

tadvantike |
tadantarasya sarvasya tadu
sarvasya (asya) baahyatah |5|
19
Sankaraachaarya: lÉ qÉl§ÉÉhÉÉÇ eÉÉÍqÉiÉÉxiÉÏÌiÉ mÉÔuÉïqÉl§ÉÉå£üqÉmrÉjÉïÇ

mÉÑlÉUÉWû |
There is no restriction on repetitions for Veda. The meaning of what is

expressed in the previous mantra is repeated here also.
iÉSÉiqÉiÉiuÉÇ rÉimÉëM×üiÉÇ iÉSåeÉÌiÉ cÉsÉÌiÉ iÉSåuÉ lÉæeÉÌiÉ xuÉiÉÉå lÉæuÉ cÉsÉÌiÉ

xuÉiÉÉå AcÉsÉqÉåuÉ xÉiÉç cÉsÉiÉÏuÉåirÉjÉï: | ÌMügÉçcÉ iÉ¬ÕUå
uÉwÉïMüÉåÌOûvÉiÉæUmrÉÌuÉSÒwÉÉqÉmÉëÉmrÉiuÉÉSè SÕU CuÉ | iÉSè E AÎliÉMåü CÌiÉ cNåûS: |
iÉ²ÎliÉMåü xÉqÉÏmÉåÅirÉliÉqÉåuÉ ÌuÉSÒwÉÉqÉÉiqÉiuÉÉ³É SÕUåÅÎliÉMåü cÉ |
iÉSliÉUÉprÉliÉUåÅxrÉ xÉëuÉïxrÉ “rÉ AÉiqÉÉ xÉuÉÉïliÉU:” CÌiÉ ´ÉÑiÉå: | AxrÉ
xÉuÉïxrÉ eÉaÉiÉÉå lÉÉqÉÃmÉÌ¢ürÉÉiqÉMüxrÉ iÉSÒ AÌmÉ xÉuÉïxrÉ AxrÉ oÉÉ½iÉÉå
urÉÉmÉMüiuÉÉSÉMüÉvÉuÉÌ³ÉUÌiÉvÉrÉxÉÔ¤qÉiuÉÉSè AliÉ: | mÉë¥ÉÉlÉbÉlÉ LuÉ” CÌiÉ cÉ
vÉÉxÉlÉÉÌ³ÉUliÉUÇ cÉ |
The hitherto referenced aatmatatva, God does not move. At the same
time he moves. Remaining immobile, he himself moves. He is at a very
far off distance that he cannot be reached by the unwise even after a
hundred million years. Hence he is considered as remaining far away.
He is not away. He is very near. He is the soul of the wise. He is there
even between the far and near. He is as described by Veda, everywhere.
He is beyond everything that can be identified by a name, shape or
action in this world spread like space and He is even within the minutest
of the minutes. He is referred to as prajnaanaghana. Hence there are no
gaps within him. He is continuous in spite of being within the minutest
and farther than the farthest.
20
Madhwaachaarya: iÉSåeÉÌiÉ iÉiÉ LuÉ LeÉirÉlrÉiÉç | iÉixuÉrÉÇ lÉæeÉÌiÉ |

iÉiÉÉå ÌoÉpÉåÌiÉ xÉuÉÉåïÅÌmÉ lÉ ÌoÉpÉåÌiÉ WûËU: xuÉrÉqÉç |
xÉuÉïaÉiÉiuÉÉixÉ SÕUå cÉ oÉÉ½åÇÅiÉ¶É xÉqÉÏmÉaÉ ||
CÌiÉ iÉiuÉ xÉÇÌWûiÉÉrÉÉqÉç |
God is not scared. He scares others. tatvasamhita says as under:
Everything is scared of him but he (Hari) has no fear. Since he is

omnipresent, he is at the farthest places and also very near. He is within
and outside of everything.
rÉxiÉÑ xÉuÉÉïÍhÉ pÉÔiÉÉlrÉiqÉlrÉåuÉÉlÉÑmÉvrÉÌiÉ |

xÉuÉïpÉÔiÉåwÉÑ cÉÉiqÉÉlÉÇ iÉiÉÉå lÉ ÌuÉeÉÑaÉÑmxÉiÉå ||6||
yastu sarvaaNi
bhootanyatmnyevaanupaSyati
sarvabhooteShu chaatmaanam
tato na vijugupsate |6|
Sankaraachaarya: rÉ: mÉËUuÉëÉQè qÉÑqÉÑ¤ÉÑ: xÉuÉÉïÍhÉ pÉÔiÉlrÉurÉ£üÉSÏÌlÉ

xjÉÉuÉUÉliÉÉÌlÉ AéiqÉlrÉåuÉÉlÉÑmÉvrÉirÉÉiqÉ- urÉÌiÉËU£üÉÌlÉ lÉ mÉvrÉiÉÏirÉjÉï: xÉuÉï
pÉÔiÉåwÉÑ cÉ iÉåwuÉåuÉ cÉÉiqÉÉlÉÇ iÉåwÉÉqÉç AÌmÉ pÉÔiÉÉlÉÉÇ xuÉqÉÉiqÉÉlÉqÉÉiqÉiuÉålÉ rÉjÉÉxrÉ
SåWûxrÉ MüÉrÉïMüUhÉxÉXçbÉÉiÉxrÉÉiqÉÉ ArÉÇ xÉuÉïmÉëirÉrÉ xÉÉÍ¤ÉpÉÔiÉ¶ÉåiÉÌrÉiÉÉ
MåüuÉsÉÉå ÌlÉaÉÑïhÉÉåÅlÉålÉæuÉ xuÉÃmÉåhÉÉurÉ£üÉSÏlÉÉÇ xjÉÉuÉUÉliÉÉlÉÉqÉWûqÉåuÉÉiqÉåÌiÉ
xÉuÉïpÉÔiÉåwÉÑ cÉÉiqÉÉlÉÇ ÌlÉÌuÉïvÉåwÉÇ rÉxiuÉlÉÑmÉvrÉÌiÉ xÉ iÉiÉxiÉxqÉÉSåuÉ SvÉïlÉÉ³É
ÌuÉeÉÑaÉÑmxÉiÉå ÌuÉeÉÑaÉÑmxÉÉÇ bÉ×hÉÉÇ lÉ MüUÉåÌiÉ |
21
The sanyaasi (One who has renounced the world) who is desirous of
salvation finds everything right from avyakta, the minutest
imperceivable form of matter to the huge material objects in God. In
other words, he does not find them as any different from God. Not only
that, he also finds God in all those objects.
The way, I am responsible for the activities of this body, it is me, who is
no different than God in the natural unqualified form, is responsible for
the activity of everything in this universe. Whoever realizes this fact
will, on account of such realization, cease to discriminate.
mÉëÉmiÉxrÉæuÉÉlÉÑuÉÉSÉåÅrÉqÉç | xÉuÉÉï ÌWû bÉ×hÉÉiqÉlÉÉåÅlrÉ¬Ò¹Ç mÉvrÉiÉÉå pÉuÉÌiÉ

AÉiqÉÉlÉqÉåuÉÉirÉliÉÌuÉvÉÑ®Ç ÌlÉUliÉUÇ mÉvrÉiÉÉå lÉ bÉ×hÉÉÌlÉÍqÉ¨ÉqÉç
AjÉÉïliÉUqÉxiÉÏÌiÉ mÉëÉmiÉqÉåuÉ | iÉiÉÉå lÉ ÌuÉeÉÑaÉÑmxÉiÉ CÌiÉ |
Thus it deduces as under. Everyone feels himself to be flawless and

others as full of flaws. Once the aforesaid universality is realized,
there is no reason for such discrimination.
Madhwaachaarya: xÉuÉïaÉÇ mÉUqÉÉiqÉÉlÉÇ xÉuÉïÇ cÉ mÉUqÉÉiqÉÌlÉ | rÉ:

mÉzrÉåixÉ pÉrÉÉpÉÉuÉÉ³ÉÉiqÉÉlÉÇ aÉÉåmiÉÑÍqÉcNûÌiÉ | CÌiÉ xÉÉæMüUÉrÉhÉ´ÉÑÌiÉ: |
Whoever finds every thing in God and God in everything; he has no

fear and hence does not hide himself. This is quoted from the Vedic
text of soukaraayaNa.
In the previous mantra, the omnipresence of God was explained.

This one depicts the fruits of its understanding.
rÉxÍqÉlÉç xÉuÉÉïÍhÉ pÉÔiÉlrÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ: |

iÉ§É MüÉå qÉÉåWû: MüvvÉÉåMü LMüiuÉqÉlÉÑmÉvrÉiÉ: ||7||
22
yasmin sarvaaNi
bhootanyatmaivaabhoodvijaanatah|
tatra ko mohah kaSSoka
ekatvamanupaSyatah |7|
Sankaraachaarya: rÉÎxqÉlMüÉsÉå rÉjÉÉå£üÉiqÉÌlÉ uÉÉ iÉÉlrÉåuÉ pÉÔiÉÉÌlÉ

xÉuÉÉïÍhÉ mÉUqÉÉjÉÉïiqÉSvÉïlÉÉSÉiqÉæuÉÉpÉÔSè AÉiqÉæuÉ xÉÇuÉ×¨É: mÉUqÉÉjÉïuÉxiÉÑ
ÌuÉ¥ÉÉlÉiÉxiÉ§É iÉÎxqÉlMüÉsÉå iÉ§ÉÉiqÉÌlÉ uÉÉ MüÉå qÉÉåWû: Mü: vÉÉåMü: | vÉÉåMü¶É
qÉÉåWû¶É MüÉqÉMüqÉïoÉÏeÉqÉç AeÉÉlÉiÉÉå pÉuÉÌiÉ | lÉ iuÉÉiqÉæMüiuÉÇ ÌuÉvÉÑ®Ç
aÉaÉlÉÉåmÉqÉÇ mÉvrÉiÉ: |
At a time when one realizes that everything is in God or that they are
nothing but God and thereby himself becomes God, he will then have no
misapprehension and no suffering by virtue of that divine knowledge.
Sufferings and misapprehension arise out of desire-laced acts. They do
not affect the wise, who have realized unison of God like the sky with
every being.
MüÉå qÉÉåWû: Mü: vÉÉåMü CÌiÉ vÉÉåMüqÉÉåWûrÉÉåUÌuÉ±ÉMüÉrÉïrÉÉåUÉ¤ÉåmÉåhÉ

AxÉqpÉuÉmÉëSvÉïlÉÉiÉç xÉMüÉUhÉxrÉ xÉÇxÉÉUxrÉÉirÉliÉqÉåuÉÉåcNåûS: mÉëSÍzÉïiÉÉå pÉuÉÌiÉ
|
The upanishat says “where is misapprehension, where is sorrow” to

strongly negate their existence in a person who has the aforesaid
realization. Misapprehension and sorrow are the effect of improper
knowledge. Once this cause is removed, it removes the very cycle of
births and deaths.
23
Madhwaachaarya: rÉÎxqÉlmÉUqÉÉiqÉÌlÉ xÉuÉïpÉÔiÉÉÌlÉ xÉ mÉUqÉÉiqÉæuÉ iÉ§É

xÉuÉïpÉÔiÉåwuÉpÉÔiÉç | LuÉÇ xÉuÉïpÉÔiÉåwuÉåMüiuÉålÉ mÉUqÉÉiqÉÉlÉÇ ÌuÉeÉÉlÉiÉ: MüÉåqÉÉåWû: |
God, in whom everything is present, is present in everything.

Whoever knows him this way has no misapprehensions.
Pippalaada Sruti (Vedic text) says as under:
rÉÎxqÉlxÉuÉÉïÍhÉ pÉÔiÉÉÌlÉ xÉ AÉiqÉÉ xÉuÉïpÉÔiÉaÉ: |

LuÉÇ xÉuÉï§É rÉÉå ÌuÉwhÉÑÇ mÉzrÉiÉå¨ÉxrÉ ÌuÉeÉÉlÉiÉ: ||
MüÉå qÉÉåWû: MüÉåÅjÉuÉÉ zÉÉåMü: xÉ ÌuÉwhÉÑÇ mÉrÉïaÉÉ±iÉ |
CÌiÉ ÌmÉmmÉsÉÉSzÉÉZÉÉrÉÉqÉç |
In whom everything is located, that God is within everything. Thus

who ever visualizes ViShnu (another name of God), has no
misapprehensions or sorrows since he has got (realized) God.
mÉÔuÉÉåï£üÉlÉÑuÉÉSålÉ zÉÉåMüqÉÉåWûÉpÉÉuÉåÅÌmÉ ÌuÉeÉÉlÉiÉ¶ÉÉ§ÉÉåcrÉiÉå | AprÉÉxÉ¶É

xÉuÉïaÉiÉiuÉxrÉ iÉÉimÉrÉï±ÉåiÉlÉÉjÉï: |
While the previous mantra has explained fearlessness as the fruit of

knowing the omnipresence of God, this extends it further to the
removal of misapprehensions and sorrow as results of such
realization. The repetitive expression of omnipresence is for its
greater emphasis.
24
xÉ mÉrÉïaÉÉcNÒû¢
qÉMüÉrÉqÉuÉëhÉqÉxlÉÉÌuÉUóvÉÑÑ®qÉmÉÉmÉÌuÉ®qÉç |
MüÌuÉqÉïlÉÏwÉÏ mÉËUpÉÔxuÉrÉqpÉÔ rÉÉjÉÉiÉjrÉiÉÉåjÉÉïlÉç
urÉSkÉÉcNûÉµÉiÉÏprÉxxqÉÉprÉ: ||8||
sa paryagaacchukram
akaayamavraNamasnaaviram
Suddhamapaapaviddham |
kavirmaneeshee paribhoosvayambhoo
yaathaathathyatorthaan
vyadadhaachaaSvateebhyassamaabhyah |8|
Sankaraachaarya: rÉÉåÅrÉqÉiÉÏiÉæqÉïl§ÉæÂ£ü AÉiqÉÉ xÉ xuÉålÉ ÃmÉåhÉ

ÌMüÇsÉ¤ÉhÉ CirÉÉWûÉrÉÇ qÉl§É: |
This mantra gives us the characteristics of God in his original form.
xÉ rÉjÉÉå£ü AÉiqÉÉ mÉrÉïaÉÉimÉËU xÉqÉliÉÉSaÉÉiÉç aÉiÉuÉÉlÉç AÉMüÉvÉuÉSèurÉÉmÉÏ

CirÉjÉï: | vÉÑ¢üÇ vÉÑ®Ç erÉÉåÌiÉwqÉSè SÏÎmiÉqÉÉÌlÉirÉjÉï: | AMüÉrÉqÉvÉUÏUÉå
ÍsÉXûvÉUÏUuÉÎeÉïiÉ CirÉjÉï: | AuÉëhÉqÉç A¤ÉiÉqÉç | AxlÉÉÌuÉUÇ xlÉÉuÉÉ: ÍvÉUÉ
rÉÎxqÉ³É ÌuÉ±liÉ CirÉxlÉÉÌuÉUqÉç | AuÉëhÉqÉxlÉÉÌuÉUqÉç CirÉÉprÉÉÇ
xjÉÔsÉvÉUÏUmÉëÌiÉpÉåkÉ: | vÉÑ®Ç ÌlÉqÉïsÉqÉç AÌuÉ±ÉqÉsÉUÌWûiÉÍqÉÌiÉ
MüÉUhÉvÉËUUmÉëpÉåkÉ: | AmÉÉmÉÌuÉ®Ç kÉqÉÉïkÉqÉÉïÌSmÉÉmÉuÉÎeÉïiÉqÉç |
Aforesaid God is encompassing everything and is omnipresent like

space. He is pure and radiant. He is devoid of a body. He does not
25
have even the basic subtle covering called linga Sareera. He is free
from injury / loss. He does not have the ligament tissue. These
references of injury and ligaments convey that God does not have a
material body. He is pure – is devoid of the impurity of wrongful
knowledge, a body variant. He is devoid of the fruits of righteous and
sinful acts.
vÉÑ¢üÍqÉirÉÉSÏÌlÉ uÉcÉÉÇÍxÉ mÉÑÇÎssÉXçaÉiuÉålÉ mÉËUhÉårÉÉÌlÉ | xÉ mÉrÉïaÉÉÌSirÉÑmÉ

¢üqrÉ MüÌuÉqÉïlÉÏwÉÏirÉÉÌSlÉÉ mÉÑÇÎssÉXçaÉiuÉålÉÉåmÉxÉÇWûÉUÉiÉç |
The above words Sukram, akaayam, avraNam, asnaaviram,

apaapaviddham are referring to an object in neutral gender. They
have to be interpreted as referring to masculine gender to match the
further references like kavi etc.
MüÌuÉ: ¢üÉliÉSvÉÏï xÉuÉïSØMç | “lÉÉlrÉÉåÅiÉÉåÅÎxiÉ Sì¹É” CirÉÉÌS´ÉÑiÉå: |

qÉlÉÏwÉÏ qÉlÉxÉ DìÌwÉiÉÉ xÉuÉï¥É DµÉU CirÉjÉï: | mÉËUpÉÔ: xÉuÉåïwÉÉÇ mÉrÉÑïmÉËU
pÉuÉiÉÏÌiÉ mÉËUpÉÔ: | xuÉrÉqpÉÔ: xuÉrÉqÉåuÉ pÉuÉiÉÏÌiÉ | rÉåwÉÉqÉÑmÉËU pÉuÉÌiÉ
rÉ¶ÉÉåmÉËU pÉuÉÌiÉ xÉ xÉuÉï: xuÉrÉqÉåuÉ pÉuÉiÉÏÌiÉ xuÉrÉqpÉÔ: |
He is kavi meaning, he who sees everything past present and future.

The Vedas say that there is no one who has seen anything beyond
what God has seen. He is maneeshee, the lord of mind – omniscient.
He stays above everything. He manifests on his own.
xÉ ÌlÉirÉqÉÑ£ü DµÉUÉå rÉÉjÉÉiÉjrÉiÉ: xÉuÉï¥ÉiuÉÉ±jÉÉiÉjÉÉpÉÉuÉÉå rÉÉjÉÉiÉjrÉÇ

iÉxqÉÉ±jÉÉpÉÔiÉMüqÉïTüsÉxÉÉkÉlÉiÉÉåÅjÉÉïlÉç MüiÉïurÉmÉSÉjÉÉïlÉç urÉSkÉÉÌ²ÌWûiÉuÉÉlÉç
rÉjÉÉlÉÑÃmÉÇ urÉpÉeÉÌSirÉjÉï: zÉÉµÉiÉÏprÉÉå ÌlÉirÉåprÉ: xÉqÉÉprÉ:
xÉÇuÉixÉUÉZrÉåprÉ: mÉëeÉÉmÉÌiÉprÉ CirÉjÉï: |
26
God is eternally liberated and omniscient. Hence, he appropriates the

fruits of their deeds to all beings right from Brahma the supreme
amongst gods who is in-charge of creation. He does this at all times
eternally.
A§ÉÉ±ålÉ qÉl§ÉåhÉ xÉuÉæïwÉhÉÉmÉËUirÉÉaÉålÉ ¥ÉÉlÉÌlÉ¹Éå£üÉ mÉëjÉqÉÉå uÉåSÉjÉï: DzÉÉ

uÉÉxrÉÍqÉSÇ.......qÉÉ aÉ×kÉ: MüxrÉÎxuÉ®lÉqÉç” CÌiÉ | A¥ÉÉlÉÉÇ ÎeÉeÉÏÌuÉwÉÔhÉÉÇ
¥ÉÉlÉÌlÉ¹ÉxÉqpÉuÉå MÑüuÉï³ÉåuÉåWû MüqÉÉïÍhÉ......ÎeÉeÉÏÌuÉwÉåiÉç” CÌiÉ MüqÉïÌlÉ¹Éå£üÉ
Ì²iÉÏrÉÉå uÉåSÉjÉï: |
Through the first mantra “eesaavasyamidam… kasyaswiddhanam”,

this Upanishat tells the progress through renunciation of desires on
wealth, women and ones own off springs. This is for those who adopt
the path of knowledge. As for others who cannot go in the path of
knowledge but desire to live through, it preaches the performance of
duties in the second mantra “kurvanneveha… karmaaNi”.
AlÉrÉÉå¶É ÌlÉ¹rÉÉåÌuÉïpÉÉaÉÉå qÉl§ÉmÉëSÍzÉïiÉrÉÉåoÉ×ïWûSÉUhrÉMåüÅÌmÉ mÉëSÍzÉïiÉ:

“xÉÉåÅMüÉqÉrÉiÉ eÉÉrÉÉ qÉå xrÉÉiÉç” CirÉÉÌSlÉÉ A¥ÉxrÉ MüÉÍqÉlÉ: MüqÉÉïhÉÏÌiÉ |
“qÉlÉ LuÉÉxrÉÉiqÉÉ uÉÉaeÉÉrÉÉ” CirÉÉÌSuÉcÉlÉÉSè A¥ÉiuÉÇ MüÉÍqÉiuÉÇ cÉ
MüqÉïÌlÉ¹xrÉ ÌlÉÍ¶ÉiÉqÉuÉaÉqrÉiÉå | iÉjÉÉ cÉ iÉiTüsÉÇ
xÉmiÉÉ³ÉxÉaÉïxiÉåwuÉÉiqÉpÉÉuÉålÉÉiqÉxuÉÃmÉÉuÉxjÉÉlÉqÉç |
Even the BrihadaaraNyaka Upanishat tells the same classification of

paths through “The One who desires to have a wife” etc. It prescribes
performance of karma, the tasks to those ignorant that have worldly
desires. The sayings like “Mind is the individual and the voice is his
wife” specify that ignorance and desire are definitely the qualities of
those in the path of karma. The fruits of such activities are seven
different kinds of food. These are:
27
1. cereals etc for humans, 2. huta and 3. prahuta (both of them refer to
offerings in sacrificial fire – they are food for gods). 4. Mind 5. Speech
and 6. Breath (These three are food for the soul) and 7. Milk for
animals.
eÉÉrÉ±åwÉhÉÉ§ÉrÉxÉÇlrÉÉxÉålÉ cÉ AÉiqÉÌuÉSÉÇ MüqÉïÌlÉ¹ÉmÉëÉÌiÉMÔü-

srÉålÉÉiqÉxuÉÃmÉÌlÉ¹æuÉ SÍzÉïiÉÉ “ÌMÇü mÉëeÉrÉÉ MüËUwrÉÉqÉÉå rÉåwÉÉÇ lÉÉåsrÉqÉÉiqÉÉrÉÇ
sÉÉåMü:” CirÉÉÌSlÉÉ | rÉå iÉÑ ¥ÉÉlÉÌlÉ¹É: xÉÇlrÉÉÍxÉlÉxiÉåprÉÉåÅxÉÑrÉÉï lÉÉqÉ iÉ
CirÉÉÌSlÉÉ AÌuÉ²Í³ÉlSÉ²ÉUåhÉ AÉiqÉlÉÉå rÉÉjÉÉiqrÉÇ xÉ mÉrÉïaÉÉSè
CirÉåiÉSliÉæqÉïl§ÉæÂmÉÌS¹qÉç | iÉå ½§ÉÉÍkÉM×üiÉÉ lÉ MüÉÍqÉlÉ CÌiÉ | iÉjÉÉ cÉ
µÉåiÉÉµÉiÉUÉhÉÉÇ qÉl§ÉÉåmÉÌlÉwÉÌS “AirÉÉ´ÉÍqÉprÉ: mÉUqÉÇ mÉÌuÉ§ÉÇ mÉëÉåuÉÉcÉ
xÉqrÉaÉ×ÌwÉxÉ†¡ûeÉÑ¹qÉç””CirÉÉÌS ÌuÉpÉerÉÉå£üqÉç | rÉå iÉÑ MüÍqÉïhÉ: MüqÉïÌlÉ¹É: MüqÉï
MÑüuÉïliÉ LuÉ ÎeÉeÉÏÌuÉwÉuÉ: iÉåprÉ CSqÉÑcrÉiÉå |
Those who renounce the three desires of Wife, Wealth and Children are
in the path of knowledge unlike those who engage themselves in the
performance of duties. They say “what will I do with children when my
world is God”. It is for these persons that the Upanishat cautions against
adopting wrong knowledge that leads to the dark worlds and preaches
the true nature of God with the subsequent mantras till the last one “sa
paryagaat…”. Only those are eligible for the path of knowledge, who
have renounced desires. So says SwetaSwatara Upanishat:
“(He) stated the highly sacred path of those in the supreme aashrama
(renounced living) and adopted by the sages”. These and other texts
demarcate the path of karma from that of jnaana, knowledge. The
following mantras are for those who are in the path of karma and like to
live with it.
28
Madhwaachaarya: zÉÑ¢Çü iÉcNûÉåMüUÉÌWûirÉÉSuÉëhÉçÇ ÌlÉirÉmÉÔhÉïiÉ: |

mÉÉuÉlÉiuÉÉixÉSÉ zÉÑ®qÉMüÉrÉÇ ÍsÉ…¡ûuÉeÉïlÉÉiÉç | xjÉÔsÉSåWûxrÉ
UÉÌWûirÉÉSxlÉÉÌuÉUqÉÑSWØûiÉqÉç | LuÉÇ pÉÔiÉÉåÅÌmÉ xÉÉuÉï¥ÉÉiMüÌuÉËUirÉåuÉ zÉo±iÉå |
oÉë¼ÉÌSxÉuÉïqÉlÉxÉÉÇ mÉëM×üiÉåqÉïlÉxÉÉåÅÌmÉ cÉ | DÍzÉiÉ×iuÉÉlqÉlÉÏwÉÏ xÉ mÉËUpÉÔ:
xÉuÉïiÉÉå uÉU: | xÉSÉÅlÉlrÉÉ´ÉrÉiuÉÉŠ xuÉrÉqpÉÔ: mÉËUMüÐÌiÉïiÉ: | xÉ xÉirÉÇ
eÉaÉSåiÉÉSØÎXçlÉirÉqÉåuÉ mÉëuÉÉWûiÉ: | AlÉÉ±lÉliÉMüÉsÉåwÉÑ mÉëuÉÉWæûMümÉëMüÉUiÉ: |
ÌlÉrÉqÉålÉæuÉ xÉxÉ×eÉå pÉaÉuÉÉlmÉÑÂwÉÉå¨ÉqÉ: | xÉe¥ÉÉlÉÉlÉlSzÉÏwÉÉåïÅxÉÉæ
xÉe¥ÉÉlÉÉlÉlSoÉÉWÒûMü: | xÉe¥ÉÉlÉÉlÉlSSåWû¶É xÉe¥ÉÉlÉÉlÉlSmÉÉSuÉÉlÉç | LuÉÇ
pÉÔiÉÉå qÉWûÉÌuÉwhÉÑrÉïjÉÉjÉïÇ eÉaÉSÏSØzÉqÉç | AlÉÉ±lÉÇiÉMüÉsÉÏlÉÇ xÉxÉeÉÉïiqÉåcNåûrÉÉ
mÉëpÉÑËUÌiÉ uÉÉUÉWåû |
Varaaha purana says: “Sukram means absence of Soka, Sorrow.

AvraNam (that which is devoid of any loss) means eternally complete.
He is Suddham, pure because he is the most sacred. He is akaaya,
formless because he does not have linga deha, the subtlest of the
coverings of soul. He is referred to as asnaavira, devoid of bone and
flesh because he does not have any physical body. Even in the absence
of any material body, he is omniscient and hence he is called kavi, the
learned. He is the regulator of all mental activities of all beings
including prakriti, the supreme goddess who is second to only the
ultimate God (Vishnu) and brahma the creator of this universe. He is
paribhoo, superior to everyone. He is swayambhoo, meaning ever
independent. He does not depend on anybody for anything at any time.
He always creates the realistic worlds like the present one continuously,
one after the other like the water that flows in a river. He is omnipotent
and is the supreme most being. (Is it then that he does not have any
body? If so how can he be a creator, wise, regulator and so on? We see
such activities in the world only with those who possess a body to
accomplish such tasks. As if to answer this question, Varaaha purana
explains further). He has a body made of nothing but
sajjnaanaaananda ‘truth, knowledge and pleasure’ (This word has a
29
vast meaning and only one face of it as it appears when split in the
simplest form is given here). His head is made of this substance, so are
his hands. His body is of this substance as also his legs. Lord Vishnu
characterized by such a body has been creating the realistic worlds like
the one we are seeing. He has been creating them since time infinite
and will do it eternally. He does all this out of his own will and he is
capable of doing it independently”.
It is seen in the world that if someone can create any thing, he does so
with his body. Thus logically, if we say that God has created the
universe he must be having a body. It is also seen in the world that
whoever has a body has it growing and degenerating, bringing in
pleasures and pains and so on. Thus, God must also be experiencing
growth, degeneration, pains etc. If we say he has no form/body, he is not
a creator. If we accept that he has a body, it becomes imperative that he
has growth, degeneration, pains etc.
The above mantra and the quoted verses from varaha puraNa, step in to
resolve this conflict. God does not have any material form / body that
cause or facilitate sin and suffering in him. But is not formless. He has
a body that is not materialistic. Whatever is seen is perpetrator of sin
and suffering in the world is the materialistic body and He is beyond
matter. He does not create the unrealistic illusory universe like the
objects created by a magician. A magician creates or shows us non-
existent objects using tricks since he is not capable of creating the
realistic things. There is no such constraint for God. He is all capable
and independent and hence creates the real objects.
In the previous two mantras, it is explained that the fruits of knowing

the omnipresence of God is fearlessness, absence of pain, sorrow and
misapprehensions. How does this happen? The Upanishat says, it is
due to obtaining/reaching God. Well, it is something like obtaining /
reaching an emperor. If we are with an emperor, he takes care of our
needs. But he himself has pains and sufferings and hence is not capable
of removing all our pains. Unlike an emperor, God does not have such
30
limitations. It is with this intention that the Upanishat explains his

qualities in this mantra.
AlkÉliÉqÉ: mÉëÌuÉvÉÎliÉ rÉåÅÌuÉ±ÉqÉÑmÉÉxÉiÉå |

iÉiÉÉå pÉÔrÉ CuÉ iÉå iÉqÉÉå rÉ E ÌuÉ±ÉrÉÉóUiÉÉ: ||9||
yevidyaamupaasate |
tato bhooya iva te tamo ya
u vidyaayaagm rataah |9|
Sankaraachaarya: MüjÉÇ mÉÑlÉUåuÉqÉuÉaÉqrÉiÉå lÉ iÉÑ xÉuÉåïwÉÉqÉç CÌiÉ |
How then is it known that these mantras are only for those in the path
of karma and not for all?
EcrÉiÉå AMüÉÍqÉlÉ: xÉÉkrÉxÉÉkÉlÉpÉåSÉåmÉqÉSåïlÉ “rÉÎxqÉlÉç

xÉuÉÉïÍhÉpÉÔiÉlrÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ: | iÉ§É MüÉå qÉÉåWû: Mü: zÉÉåMü
LMüiuÉqÉlÉÑmÉzrÉiÉ:” CÌiÉ rÉSÉiqÉæMüiuÉÌuÉ¥ÉÉlÉqÉç iÉ§É MåülÉÍcÉiMüqÉïhÉÉ
¥ÉÉlÉÉliÉUåhÉ uÉÉ ½qÉÔRû: xÉqÉÑÎŠcÉÏwÉÌiÉ | CWû iÉÑ xÉqÉÑŠåcÉÏwÉrÉÉ
AÌuÉ²SÉÌSÌlÉlSÉ Ì¢ürÉiÉå | iÉ§É cÉ rÉxrÉ rÉå lÉ xqÉÑŠrÉ: xÉqpÉuÉÌiÉ
lrÉÉrÉiÉ: zÉx§ÉiÉÉå uÉÉ iÉÌSWûÉåcrÉiÉå rÉ¬æuÉÇ ÌuÉ¨ÉÇ SåuÉiÉÉÌuÉwÉrÉÇ ¥ÉÉlÉÇ
MüqÉïxÉqoÉÎlkÉiuÉålÉÉåmÉlrÉxiÉÇ lÉ mÉUqÉÉiqÉ¥ÉÉlÉqÉç | “ÌuÉ±rÉÉ SåuÉsÉÉåMü:” CÌiÉ
mÉ×jÉYTüsÉ´ÉuÉhÉÉiÉç |
The specialized knowledge of the oneness of soul and God as

emphasized in the mantra “yasmin sarvaaNi..” is achieved by the
understanding of the oneness of the cause an effect. This is
31
understood by those who are not fools through some karma or some
other knowledge. This mantra, deplores the unwise etc who cannot
comprehend the aforesaid oneness either through logic or through the
scripts. The knowledge of duality is referred to as devine wealth that
speaks of gods and the karma is not paramaatma jnaanam – the
knowledge of God. Such knowledge gets us heaven as can be known
from the script vidyayaa devalokah.
iÉrÉÉå¥ÉÉïlÉMüqÉïhÉÉåËUWû LMæüMüÉlÉÑ¹ÉlÉÌlÉlSÉxÉqÉÑÎŠcÉÏwÉrÉÉ lÉ ÌlÉlSÉmÉUæuÉ

LMæüMüxrÉ mÉ×jÉYTüsÉ´ÉuÉhÉÉiÉç “ÌuÉ±rÉÉ iÉSÉUÉåWûÎliÉ, “ÌuÉ±rÉÉ SåuÉsÉÉåMü:,
“lÉ iÉ§É SÍ¤ÉhÉÉ rÉÎliÉ, “MüqÉïhÉÉ ÌmÉiÉ×sÉÉåMü:” CÌiÉ lÉ ÌWû zÉÉx§ÉÌuÉÌWûiÉÇ
ÌMüÎgcÉSMüiÉïurÉiÉÉÍqÉrÉÉiÉç |
The upanishat deplores practice of jnaana (knowledge) and karma

(performance). This however is only for the purpose of laying
emphasis. Otherwise, there would not have been preachings like
“They ascend through knowledge”, “Heaven is achieved through
knowledge”, “Those in the southern path (black magic, witchcraft
etc) cannot reach there”, “The world of pitr (departed souls) is
achieved through the path of performance” that explain the fruits of
knowledge and performance. Any thing prescribed by the scriptures
cannot ever be a prohibited action.
iÉ§É AlkÉliÉqÉÉåÅSzÉïlÉÉiqÉMÇü iÉqÉ: mÉëÌuÉzÉÎliÉ | Måü? rÉåÅÌuÉ±ÉÇ ÌuÉ±rÉÉ

AlrÉÉ AÌuÉ±É iÉÉÇ MüqÉï CirÉjÉï:, MüqÉïhÉÉå ÌuÉ±ÉÌuÉUÉåÍkÉiuÉÉiÉç, iÉÉqÉÌuÉ±ÉqÉç
AÎalÉWûÉå§ÉÉÌSsÉ¤ÉhÉÉqÉåuÉ MåüuÉsÉÉqÉÑmÉÉxÉiÉå iÉimÉUÉ:
xÉliÉÉåÅlÉÑÌiÉ¸liÉÏirÉÍpÉmÉëÉrÉ: | iÉiÉxiÉxqÉÉSlkÉÉiqÉMüÉ¨ÉqÉxÉÉå pÉÔrÉ CuÉ
oÉWÒûiÉUqÉåuÉ iÉå iÉqÉ: mÉëÌuÉzÉÎliÉ, Måü? MüqÉï ÌWûiuÉÉ rÉå E rÉå iÉÑ ÌuÉ±ÉrÉÉqÉåuÉ
SåuÉiÉÉ¥ÉÉlÉ LuÉ UiÉÉ AÍpÉUiÉÉ: | iÉ§ÉÉuÉÉliÉUTüsÉpÉåSÇ ÌuÉ±ÉMüqÉïhÉÉå:
32
xÉqÉÑŠrÉMüÉUhÉqÉÉWû – AlrÉjÉÉ TüsÉuÉSTüsÉuÉiÉÉå: xÉÍ³ÉÌWûiÉrÉÉåU…¡ûÉÌ…¡ûiÉæuÉ

xrÉÉSè CirÉjÉï: |
Here, andhantamah means blinding darkness. Who will land up in

such blinding darkness? Those who practice avidya will enter it.
Here avidya means, that which is different from vidya (knowledge).
That means, those who are not in the path of knowledge but are in the
path of karma (performance) only will land themselves up in the
blinding darkness. But the path of performance is not in contradiction
with the path of knowledge. Hence, it should be understood that
those who exclusively adopt the path of performance like doing the
agnihotra (sacrifice in fire) are the ones who reach the blinding
darkness. And those who do not perform such duties but engage
themselves only in the path of knowledge related to the other gods
will land up in still worse dark worlds.
The path of Vidya (knowledge) and Karma (performance) are

complementary in nature even through their intermediary fruits are
different. Otherwise, their co-existence cannot be justified.
Madhwaachaarya: AlrÉjÉÉåmÉÉxÉMüÉ rÉå iÉÑ iÉqÉÉåÅlkÉÇ rÉÉlirÉxÉÇzÉrÉqÉç

| iÉiÉÉåÅÍkÉMüÍqÉuÉ urÉ£Çü rÉÉÇÌiÉ iÉåwÉÉqÉÌlÉlSMüÉ: | iÉxqÉÉ±jÉÉxuÉÃmÉÇ cÉ
lÉÉUÉrÉhÉqÉlÉÉqÉrÉqÉç | ArÉjÉÉjÉïxrÉ ÌlÉlSÉÇ cÉ rÉå ÌuÉSÒxxÉWû xÉ‹lÉÉ: |
Quotes from Koorma puraaNa (as commentary for this and the
subsequent 5 mantras):
There is no doubt that those who adopt the wrongful path will land up
in the world of blinding darkness. But those who do not criticize
those in the wrongful path will go to the still worse destinations.
Hence he alone is a pious gentleman who knows the true nature of
33
flawless God (naaraayaNa) and also criticizes the wrongful

knowledge.
It is very much in order to criticize the wrongful knowledge. Not

only that criticism is in order, but also it is the need in so much as
that of having proper knowledge.
AlrÉSÉWÒûÌuÉï±rÉÉ AlrÉSÉWÒûUÌuÉ±rÉÉ |
anyadevaahurvidyayaa
anyadaahuravidyayaa |
nastadvichachaksire |10|
Sankaraachaarya: AlrÉimÉ×jÉaÉåuÉ ÌuÉ±rÉÉ Ì¢ürÉiÉå

TüsÉÍqÉirÉÉWÒûuÉïSÎliÉ “ÌuÉ±rÉÉ SåuÉsÉÉåMü:,” “ÌuÉ±rÉÉ iÉSÉUÉåWûÎliÉ” CìÌiÉ
´ÉÑiÉå: | AlrÉSÉWÒûUÌuÉ±rÉÉ MüqÉïhÉÉ Ì¢ürÉiÉå, “MüqÉïhÉÉ ÌmÉiÉ×sÉÉåMü:” CìÌiÉ
´ÉÑiÉå: | CirÉåuÉÇ zÉÑ´ÉÑqÉ ´ÉÑiÉuÉliÉÉå uÉrÉÇ kÉÏUÉhÉÉÇ kÉÏqÉiÉÉÇ uÉcÉlÉqÉç | rÉå
AÉcÉÉrÉÉï lÉÉåÅxqÉprÉÇ iÉiMüqÉï cÉ ¥ÉÉlÉÇ cÉ ÌuÉcÉcÉÍ¤ÉUå urÉÉZrÉÉiÉuÉliÉ:
iÉåwÉÉqÉrÉqÉÉaÉqÉ: mÉÉUqmÉrÉÉïaÉiÉ CirÉjÉï: |
The fruits of knowledge and performance are different. The Vedas

say that knowledge brings us the divine worlds, it supports ascending
to higher levels. The path of performance, referred to here as avidya
brings us pitr loka the world of predecessors. We hear this from the
learned. The teacher who taught us the paths of vidya and karma has
explained this concept. Thus it is a perpetrated knowledge.
34
Madhwaachaarya: iÉå ÌlÉlSrÉÉÅrÉjÉÉjÉïxrÉ SÒ:ZÉÉ¥ÉÉlÉÉÌSÃÌmÉhÉ: |

SÒ:ZÉÉ¥ÉÉlÉÉÌSxÉÇiÉÏhÉÉï: xÉÑZÉ¥ÉÉlÉÉÌSÃÌmÉhÉ: |
Criticism of wrongful knowledge is not just because its practice has

devastating results. It is also because its criticism bears a different
fruit from the one brought by the proper knowledge. Practice of
proper knowledge and Criticism of wrongful knowledge fetch us two
different components of the ultimate moksha, the salvation.
ÌuÉ±ÉÇcÉÉÌuÉ±ÉÇcÉ rÉxiÉ²åSÉåpÉrÉÇ xÉ: |

AÌuÉ±rÉÉ qÉ×irÉÑqÉç iÉÏiuÉÉï ÌuÉ±rÉÉqÉ×iÉqÉvlÉÑiÉå ||11||
vidyaanchaavidyaancha
yastadvedobham sah |
avidyayaa mrityum teertvaa
vidyayaamritamaSnute |11|
Sankaraachaarya: rÉiÉ LuÉqÉiÉÉå ÌuÉ±ÉÇ cÉÉÌuÉ±ÉÇ cÉ SåuÉiÉÉ¥ÉÉlÉÇ

MüqÉï cÉåirÉjÉï: | rÉxiÉSåiÉSÒpÉrÉÇ xÉWæûMåülÉ mÉÑÂwÉåhÉ AlÉÑ¸årÉÇ uÉåS iÉxrÉæuÉÇ
xÉqÉÑŠrÉMüÉËUhÉ LuÉ LMümÉÑÂwÉÉjÉïxÉqoÉlkÉ: ¢üqÉåhÉ xrÉÉÌSirÉÑcrÉiÉå |
Thus whoever understands to follow the dual path of divine

knowledge and performance, he will gradually obtain the
comprehensive fruits of moksha, the ultimate salvation.
AÌuÉ±rÉÉ MüqÉïhÉÉ AÎalÉWûÉå§ÉÉÌSlÉÉ qÉ×irÉÑÇ xuÉÉpÉÉÌuÉMÇü MüqÉï ¥ÉÉlÉÇ cÉ

qÉ×irÉÑzÉoSuÉÉcrÉqÉÑpÉrÉÇ iÉÏiuÉÉï AÌiÉ¢üqrÉ ÌuÉ±rÉÉ SåuÉiÉÉ¥ÉÉlÉålÉÉqÉ×iÉÇ
SåuÉiÉÉiqÉpÉÉuÉqÉzlÉÑiÉå mÉëÉmlÉÉåÌiÉ | iÉSèkrÉqÉ×iÉqÉÑcrÉiÉå rÉ¬åuÉiÉÉiqÉaÉqÉlÉqÉç |
35
Through the path of avidya, meaning karma, the order of

performance of prescribed tasks like agnihotra (sacrifices) one
surpasses the natural death and also the knowledge of karma known
as “death”. And with the divine knowledge, he achieves oneness
with God. This oneness with God is called amrita, salvation.
Madhwaachaarya: rÉjÉÉjÉïxrÉ mÉËU¥ÉÉlÉÉixÉÑZÉ¥ÉÉlÉÉÌSÃmÉiÉÉqÉç |
Proper knowledge fetches the salvation that is characterized by

pleasure and knowledge. One overcomes the misery, symbolically
expressed as death through the acts of criticism of improper
knowledge and achieves salvation through the practice of proper
knowledge.
AkÉÇiÉqÉ: mÉëÌuÉvÉÎliÉ rÉåÅxÉÇpÉÔÌiÉqÉÑmÉÉxÉiÉå |

iÉiÉÉå pÉÔrÉ CuÉ iÉå iÉqÉÉå rÉ E xÉÇpÉÔirÉÉóUiÉÉ: ||12||
yesambhootimupaasate |
tato bhooya iva te tamo ya vu
sambhootyaagm rataah |12|
Sankaraachaarya: AlkÉÇ iÉqÉ: mÉëÌuÉzÉÎliÉ rÉå AxÉqpÉÔÌiÉÇ xÉqpÉuÉlÉÇ

xÉqpÉÔÌiÉ: xÉÉ rÉxrÉ MüÉrÉïxrÉ xÉÉ xÉqpÉÔÌiÉ:, iÉxrÉÉ AlrÉÉ AxÉqpÉÔÌiÉ:
mÉëM×üÌiÉ: MüÉUhÉqÉÌuÉ±É AurÉÉM×üiÉÉZrÉÉ iÉÉqÉxÉqpÉÔÌiÉqÉurÉÉM×üiÉÉZrÉÉÇ mÉëM×üÌiÉÇ
MüÉUhÉqÉÌuÉ±ÉÇ MüÉqÉMüqÉïoÉÏeÉpÉÔiÉÉqÉSzÉïlÉÉÎiqÉMüÉÇ EmÉÉxÉiÉå rÉå iÉå
iÉSlÉÑÃmÉqÉåuÉÉlkÉÇ iÉqÉÉåÅSzÉïlÉÉiqÉMÇü mÉëÌuÉzÉÎliÉ | iÉiÉxiÉxqÉÉSÌmÉ pÉÔrÉÉå
oÉWÒûiÉUÍqÉuÉ iÉqÉ: mÉëÌuÉzÉÎliÉ rÉ E xÉqpÉÔirÉÉÇ MüÉrÉïoÉë¼ÍhÉ ÌWûûUhrÉaÉpÉÉïZrÉå
UiÉÉ: |
36
That which causes an object is called sambhooti, the cause. The one
that is not a cause is asambhooti. This is prakriti, the minutest form
of matter. The cause of this prakriti is avidyaa, the wrongful
knowledge. This prakriti is also called avyaakrita, the un-manifest.
This is the root of all material desires. He, who worships this un-
manifest subtle matter and its cause the wrongful blind knowledge,
will accordingly enter the blinding darkness. The one who worships
kaarya brahma, (the god with four heads and is popularly known as
the creator of the universe) also known as hiraNyagarbha (the one
with golden womb), will enter the still darker worlds.
Madhwaachaarya: rÉÉlirÉåuÉÇ xÉ×Ì¹MüiÉ×ïiuÉÇ lÉÉÇaÉÏMÑüuÉïÎliÉ rÉå lÉUÉ: |

iÉåÅÌmÉ rÉÉÎliÉ iÉqÉÉå bÉÉåUÇ iÉjÉÉ xÉÇWûÉUMüiÉ×ïiÉÉqÉç |
Similar to what has been told with reference to the practice of

wrongful knowledge, the one who does not accept God as the creator
of this universe will go to the dark worlds called andhantamas.
Those who do not accept God as the destructor (who profess that God
is only the creator but not the destructor) will land themselves up in
still darker worlds.
AlrÉSåuÉÉWÒûxxÉÇpÉuÉÉSlrÉSÉWÒûUxÉÇpÉuÉÉiÉç |
anyadevaahussambhavaad
anyadaahurasambhavaat |
nastadvichachaxire |13|
37
Sankaraachaarya: AkÉÑlÉÉåpÉrÉÉåÂmÉÉxÉlÉrÉÉå:
xÉqÉÑŠrÉMüÉUhÉqÉuÉrÉuÉTüsÉpÉåSqÉÉWû -
Now, the results of practice in the two different paths are explained
comprehensively.
AlrÉSåuÉ mÉ×jÉaÉåuÉÉWÒû: TüsÉÇ xÉqpÉuÉÉixÉqpÉ×iÉå:

MüÉrÉïoÉë¼ÉåmÉÉxÉlÉÉSÍhÉqÉÉ±æµÉrÉïsÉ¤ÉhÉÇ urÉÉZrÉÉiÉuÉliÉ CirÉjÉï: | iÉjÉÉ cÉ
AlrÉSÉWÒûUxÉqpÉuÉÉiÉç AxÉqpÉ×iÉåUurÉÉM×üiÉÉSè AurÉÉM×üiÉÉåmÉÉxÉlÉÉiÉç |
rÉSÒ£üqÉlkÉliÉqÉ: mÉëÌuÉzÉliÉÏÌiÉ mÉëM×üÌiÉsÉrÉ CÌiÉ cÉ mÉÉæUÉÍhÉMæüÂcrÉiÉ CirÉåuÉÇ
zÉÑ´ÉÑqÉ kÉÏUÉhÉÉÇ uÉcÉlÉÇ rÉå lÉxiÉÌ²cÉcÉÍ¤ÉUå urÉÉM×üiÉÉurÉÉM×üiÉÉåmÉÉxÉlÉTüsÉÇ
urÉÉZrÉÉiÉuÉliÉ CirÉjÉï: |
The fruits of worshipping kaaryabrahma are different. They are,

begetting the extraordinary powers like condensing oneselves to a
miniature size or growing to a huge size etc. Those who practice the
path of avyakrta, the un-manifest matter, will go to the dark worlds,
rather they get merged with the matter. We learn this from the words
of the learned persons and through puraaNas.
Madhwaachaarya: lÉÉÇaÉÏMÑüuÉïÎliÉ iÉåÅmrÉåuÉÇ iÉxqÉÉiÉç xÉuÉïaÉÑhÉÉiqÉMüqÉç

| xÉuÉïMüiÉÉïUqÉÏzÉåzÉÇ xÉuÉïxÉÇWûÉUMüÉUhÉqÉç |
Thus, those who do not accept God as full of all qualities, as the creator
of everything, as the lord of all lords, as the destructor of everything will
enter the dark or darker worlds as described above.
38
xÉqpÉÔÌiÉÇ cÉ ÌuÉlÉÉvÉÇ cÉ rÉxiÉ²åSÉåpÉrÉóxÉWû |

ÌuÉlÉÉvÉålÉ qÉ×irÉÑÇ iÉÏiuÉÉï xÉqpÉÔirÉÉqÉ×iÉqÉvlÉÑÑiÉå ||14||
sambhootim cha vinaaSam cha

yastadvedobhayagm saha |
vinaaSena mrityum teertvaa
sambhootyaamritamaSnute |14|
Sankaraachaarya: xÉqpÉÔÌiÉÇ cÉ ÌuÉlÉÉzÉÇ cÉ rÉxiÉ²åSÉåpÉrÉóxÉWû

ÌuÉlÉÉzÉÉå kÉqÉÉåï rÉxrÉ MüÉrÉïxrÉ xÉ iÉålÉ kÉÍqÉïhÉÉ ApÉåSålÉ EcrÉiÉå ÌuÉlÉÉzÉ
CìÌiÉ, iÉålÉ iÉSÒmÉÉxÉlÉålÉ AlÉæµÉrÉÉïSkÉqÉïMüÉqÉÉÌSSÉåwÉeÉÉiÉÇ cÉ qÉ×irÉÑÇ iÉÏiuÉÉï
ÌWûUhrÉaÉpÉÉåïmÉÉxÉlÉålÉÉÎmiÉ ½ÍhÉqÉÉÌSmÉëÉÎmiÉ: TüsÉqÉç,
iÉålÉÉlÉæµÉrÉÉïÌSqÉ×irÉÑqÉiÉÏirÉ AxÉqpÉÔirÉÉ AurÉÉM×üiÉÉåmÉÉxÉlÉrÉÉ AqÉ×iÉÇ
mÉëM×üÌiÉsÉrÉsÉ¤ÉhÉqÉzlÉÑiÉå |
This explains the impact of two things viz. sambhooti (Creation) and
vinaaSa (Destruction). That, by its very nature is destroyable is
referred to here as vinaaSa. He, who practices, believes in achieving
these perishables, surpasses the death, a resultant of the ignominious
flaw arising out of the desire for the forbidden and achieves, on
account of worshipping brahma, the special prowess of aNima (The
capacity to shrink oneself to a minute size) etc. Similarly, the one
who practices asambhooti, the unmanifest, will achieve the eternity
that is characterized by the detachment from the matter.
xÉqpÉÔÌiÉÇ cÉ ÌuÉlÉÉzÉÇ cÉåirÉ§ÉÉuÉhÉïsÉÉåmÉålÉ ÌlÉSåïzÉÉå Sì¹urÉ: mÉëM×üÌiÉsÉrÉTüsÉ

´ÉÑirÉlÉÑUÉåkÉÉiÉç |
39
The absence of the required letter ‘a’ (in sambhootim and vinaaSam)
is indicative of the loss / detachment of matter as the fruit of the
aforesaid worship/practice.
qÉÉlÉÑwÉSæuÉÌuÉ¨ÉxÉÉkrÉÇ TüsÉÇ zÉÉx§ÉsÉ¤ÉhÉqÉç mÉëM×üÌiÉsÉrÉÉliÉqÉç | LiÉÉuÉiÉÏ

xÉÇxÉÉUaÉÌiÉ: | AiÉ: mÉUÇ mÉÔuÉÉåï£üqÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ CìÌiÉ xÉuÉÉïiqÉpÉÉuÉ LuÉ
xÉuÉæïwÉhÉÉxÉÇlrÉÉxÉ¥ÉÉlÉÌlÉ¸ÉTüsÉqÉç | LuÉÇ Ì²mÉëMüÉU: mÉëuÉ×Ì¨ÉÌlÉuÉ×Ì¨ÉsÉ¤ÉhÉÉå
uÉåSÉjÉÉåïÅ§É mÉëMüÉÍzÉiÉ: | iÉ§É mÉëuÉ×Ì¨ÉsÉ¤ÉhÉxrÉ uÉåSÉjÉïxrÉ
ÌuÉÍkÉÌlÉÌiÉwÉåkÉsÉ¤ÉhÉxrÉ M×üixlÉxrÉ mÉëMüÉzÉlÉå mÉëuÉarÉÉïliÉÇ oÉëÉ¼hÉqÉÑmÉrÉÑ£üqÉç
| ÌlÉuÉ×Ì¨ÉsÉ¤ÉhÉxrÉ uÉåSÉjÉïxrÉ mÉëMüÉzÉlÉåsiÉ FkuÉïÇ oÉ×WûSÉUhrÉMüqÉÑmÉrÉÑ£üqÉç |
Anything that is quoted in the scripts as achievable with the help of

human or divine resources does not extend beyond the limits of
matter. The world, the cycle of births and deaths also cannot move
beyond this. What surpasses this limit is the concept of sarvaatma,
the oneness of everything with god, the resultant of renouncement of
all desires and progression in the path of knowledge as preached in
the previous mantra, aatmaivaabhoot... Thus the braahmaNa (a
section of Veda) is helpful in driving home the two paths of
achievement. The brihadaaraNyaka (upanishat) is useful in the
understanding of things beyond this, viz. renouncement.
iÉ§É ÌlÉwÉåMüÉÌSzqÉzÉÉlÉÉliÉÇ MüqÉï MÑüuÉïlÉç ÎeÉeÉÏÌuÉÌwÉ±Éå ÌuÉ±rÉÉ

xÉWûÉmÉUoÉë¼ÌuÉwÉrÉrÉÉ iÉSÒ£üÇ 'ÌuÉ±ÉÇ cÉÉÌuÉ±ÉÇ cÉ rÉxiÉ²åSÉåpÉrÉóxÉWû |
AÌuÉ±rÉÉ qÉ×irÉÑÇ iÉÏiuÉÉï ÌuÉ±rÉÉqÉ×iÉqÉzlÉÑiÉå' CÌiÉ |
Thus the discussion on the practice of vidya and avidya etc. is meant
for those who have a desire to live their entire life, right from their
conception in their mothers’ womb till the last breath. The term
vidya in this context refers to the knowledge of functional God.
40
Madhwaachaarya: rÉÉå uÉåS xÉÇWØûÌiÉ¥ÉÉlÉÉiÉç SååWûoÉlkÉÉÌ²qÉÑcrÉiÉå |

xÉÑZÉ¥ÉÉlÉÉÌSMüiÉ×ïiuÉ¥ÉÉlÉÉiÉç iÉSèurÉÌ£üqÉÉuÉëeÉåiÉç | xÉuÉïSÉåwÉÌuÉÌlÉqÉÑï£Çü
aÉÑhÉÃmÉÇeÉlÉÉSïlÉqÉç | eÉÉlÉÏrÉÉ³É aÉÑhÉÉlÉÉÇ cÉ pÉÉaÉWûÉÌlÉÇ mÉëMüsmÉrÉåiÉç |
lÉqÉÑ£üÉlÉÉqÉÌmÉ WûUåxxÉÉqrÉÇ ÌuÉwhÉÉåUÍpÉ³ÉiÉÉqÉç | lÉæuÉ mÉëÍcÉliÉrÉå¨ÉxqÉÉiÉç
oÉë¼ÉSåxxÉÉqrÉqÉåuÉ uÉÉ | qÉÉlÉÑwÉÉÌSÌuÉËUgcÉÉliÉÇ iÉÉUiÉqrÉÇ ÌuÉqÉÑÌ£üaÉqÉç | iÉiÉÉå
ÌuÉwhÉÉå: mÉUÉåiMüwÉïÇ xÉqrÉa¥ÉÉiuÉÉ ÌuÉqÉÑcrÉiÉ CÌiÉ MüÉæqÉåï |
Thus he who understands the above will get released from the cycle
of births and deaths on account of knowing God as the destroyer of
all. Similarly, the inherent qualities like pleasure and knowledge get
manifested on account of knowing that God is the creator of
everything including the pleasure and knowledge in every individual.
It shall be understood that

1. God (also known by the name Janaardhana) is devoid of any
kind of defect or negative qualities,
2. He is the embodiment of all good qualities,
3. None of his good qualities are fractional (each one is
complete and unlimited), that even after salvation no one can be
equal to him or become one with him,
4. He shall never be understood as equal to anyone including
the four-headed Brahma, the supreme amongst gods,
5. All beings right from the humans to the four-headed Brahma
have a hierarchical gradation even after their salvation,
6. God (also known by the name ViShnu) is the supreme most
at all times.
By understanding the above, one will achieve moksha, salvation.
All the above (presented as commentary for the mantras 9, 10,11,12,

13 and 14) are quoted from koorma puraaNa. (Madhwacharya has a
typical style of just quoting from the ancient texts as commentary for
41
the mantras. He adds a word or two only if the quotes need an

explanation for better clarity. Here the quoted texts are unambiguous
and hence he has not put any additional explanation. It is often
surprising that puraaNas have some of their contents that typically
look like commentaries to the tough Upanishats).
ÌWûUhqÉrÉålÉ mÉÉ§ÉåhÉ xÉirÉxrÉÉÌmÉÌWûiÉÇ qÉÑZÉqÉç |

iÉ¨uÉÇ mÉÔwÉ³ÉmÉÉuÉ×hÉÑ xÉirÉkÉqÉÉïrÉ SØ¹rÉå ||15||
hiraNmayena paatreNa
satyasyaapihitam mukham |
tatvam pooShannapaavriNu
satyadharmaaya driShtaye |15|
Sankaraachaarya: iÉ§É MåülÉ qÉÉaÉåïhÉÉqÉ×iÉiuÉqÉzlÉÑiÉ CirÉÑcrÉiÉå |

iÉ±¨ÉixÉirÉqÉxÉÉæ xÉ AÉÌSirÉÉå rÉ LuÉ LiÉÎxqÉlqÉhQûsÉå mÉÑÂwÉÉå rÉ¶ÉÉrÉÇ
SÍ¤ÉhÉÉåÅ¤ÉlmÉÑÂwÉ LiÉSÒpÉrÉóxÉirÉqÉç | oÉë¼ÉåmÉÉxÉÏlÉÉå rÉjÉÉå£üMüqÉïM×üŠ rÉ:
xÉÉåÅliÉMüÉsÉå mÉëÉmiÉå xÉirÉÉiqÉÉlÉqÉÉiqÉlÉ: mÉëÉÎmiÉ²ÉUÇ rÉÉcÉiÉå 'ÌWèûUhqÉrÉålÉ
mÉÉ§ÉåhÉ' CÌiÉ |
The path of salvation is explained here. That which is true is aaditya

(Sun). The one who is inside this spherical solar object is also Him.
He is also found in the right eye of humans. Both of these are true.
He who practices the path of brahma and also the one who practices
prescribed karma ultimately prays the God for the righteous path of
achieving oneness with him. The prayer runs thus:
ÌWûUhqÉrÉÍqÉuÉ ÌWûUhqÉrÉÇ erÉÉåÌiÉqÉïrÉÍqÉirÉåiÉiÉç | iÉålÉ mÉÉ§ÉåhÉåuÉ AÌmÉkÉÉlÉpÉÔiÉålÉ

xÉirÉxrÉæuÉÉÌSirÉqÉhQûsÉxjÉxrÉ oÉë¼hÉÉåÅÌmÉÌWûiÉÇ AÉcNûÉÌSiÉÇ qÉÑZÉÇ ²ÉUqÉç |
42
iÉiuÉÇ Wåû mÉÔwÉ³ÉmÉÉuÉ×huÉmÉxÉÉUrÉ xÉirÉxrÉ EmÉÉxÉlÉÉixÉirÉÇ kÉqÉÉåï rÉxrÉ qÉqÉ

xÉÉåÅWÇû xÉirÉkÉqÉÉï iÉxqÉæ qÉ½qÉjÉuÉÉ rÉjÉÉpÉÔiÉxrÉ kÉqÉïxrÉÉlÉÑ¸ÉlÉå SØ¹rÉå iÉuÉ
xÉirÉÉiqÉlÉ EmÉsÉokÉrÉå |
That which is very much like hiraNya, gold is hiraNmayam –

Luminescent. God who is referred to as satya, truth is dwelling inside
this solar sphere and the path to reach him is covered by this
luminous solar aura. O! Sun, please uncover this aura to allow me,
the one who has inculcated the worship of this Truth to see Him.
Please uncover to facilitate the worship of the Truth by looking at its
true form.
Madhwaachaarya: “mÉÉ§ÉÇ ÌWûUhqÉrÉÇ xÉÔrÉïqÉhQûsÉÇ xÉqÉÑSÉWØûiÉqÉç |

ÌuÉwhÉÉåxxÉirÉxrÉ iÉålÉæuÉ xÉuÉïSÉÅÌmÉÌWûiÉÇ qÉÑZÉqÉç | iÉ¨ÉÑ mÉÔhÉïiuÉiÉ: mÉÔwÉÉ
ÌuÉwhÉÑSïzÉïrÉÌiÉ xuÉrÉqÉç | xÉirÉkÉqÉÉïrÉ pÉ£üÉrÉ mÉëkÉÉlÉ¥ÉÉlÉÃmÉiÉ: |
Quotes from brahmaaNDa Puraana: The solar sphere is referred to as

the golden plate. The face of Vishnu, also referred to as Truth is
always covered by this plate. Vishnu is called poosha meaning “the
complete” because he is the embodiment of knowledge. He only will
exhibit his face to his devotee who is in the righteous path.
Thus, this mantra makes it amply clear that no one can claim
witnessing God as a matter of right by virtue of his knowledge,
practice of a particular path etc. It is the exclusive privilege of God
to exhibit himself to whomsoever he desires so to do.
43
mÉÔwÉ³ÉåMüwÉåï rÉqÉ xÉÔrÉï mÉëÉeÉÉmÉirÉ urÉÔWû UvqÉÏlxÉqÉÔWû

iÉåeÉÉå rÉ¨Éå ÃmÉÇ MüsrÉÉhÉiÉqÉÇ iÉ¨Éå mÉvrÉÉÍqÉ ||16||
pooshan ekarShe yama soorya

praajaapatya vyooha raSmeen
samooha |
tejo yatte roopam kalyaanatamam
tatte paSyaami | 16 |
rÉÉåxÉÉuÉxÉÉæ mÉÑÂwÉxxÉÉåÅWûqÉÎxqÉ ||17||
yosavasau puruShassohamasmi |17|
Sankaraachaarya: Wåû mÉÔwÉlÉç! eÉaÉiÉ: mÉÉåwÉhÉÉimÉÔwÉÉ UÌuÉxiÉjÉæMü LuÉ

GwÉÌiÉ aÉcNûÌiÉ CirÉåMüÌwÉï: - Wåû LMüwÉåï! iÉjÉÉ xÉuÉïxrÉ xÉÇrÉqÉlÉÉ±qÉ: -
Wåû rÉqÉ! iÉjÉÉ UzqÉÏlÉÉÇ mÉëÉhÉÉlÉÉÇ UxÉÉlÉÉgcÉ xuÉÏMüUhÉÉiÉç xÉÔrÉï: - Wåû
xÉÔrÉï! mÉëeÉÉmÉiÉåUmÉirÉÇ mÉëÉeÉÉmÉirÉ: - Wåû mÉëÉeÉÉmÉirÉ! urÉÔWû ÌuÉaÉqÉrÉ
UzqÉÏlxuÉÉlÉç | xÉqÉÔWû LMüÐMÑüÂ EmÉxÉÇWûU iÉå iÉåeÉxiÉÉmÉMÇü erÉÉåÌiÉ: |
O! Pooshan, Sun. Sun is called pooshan since he does poshaNa

(provides food) of the world. O! ekarshi, the one who moves in
solitude. O! yama, the regulator. O! soorya, the one who sucks in
lives and liquids. O! praajaapatya, son of prajaapati. Remove thy
rays, bundle them up. Subside the hot glow.
rÉ¨Éå iÉuÉ ÃmÉÇ MüsrÉÉhÉiÉqÉÇ AirÉliÉzÉÉåpÉlÉÇ iÉ¨Éå iÉuÉÉiqÉlÉ: mÉëxÉÉSÉiÉç

mÉzrÉÍqÉ | ÌMügcÉÉWÇû lÉ iÉÑ iuÉÉÇ pÉ×irÉuÉ±ÉcÉå rÉÉåÅxÉÉuÉÉÌSirÉqÉhQûsÉxjÉÉå
44
urÉÉWØûirÉuÉrÉuÉ: mÉÑÂwÉ: mÉÑÂwÉÉMüÉUiuÉÉimÉÔhÉïÇ uÉÉlÉålÉ mÉëÉhÉoÉÑSèkrÉÉiqÉlÉÉ

eÉaÉixÉqÉxiÉÍqÉÌiÉ mÉÑÂwÉ: xÉÉåÅWûqÉÎxqÉ pÉuÉÉÍqÉ |
I would like to see your most sacred form by your grace. But I do not
beg like a servant. The one who is inside the glorious solar aura, who
is in the human form but complete (purushah), who is this entire
world inclusive of the living and intelligent beings, is me. I am he.
Madhwaachaarya: ÌuÉwhÉÑUåMüGÌwÉ¥ÉåïrÉÉå rÉqÉÉå ÌlÉrÉqÉlÉÉ®ËU: |

xÉÔrÉïxxÉ xÉÔËUaÉqrÉiuÉÉimÉëÉeÉÉmÉirÉ: mÉëeÉÉmÉiÉå: | ÌuÉzÉåwÉåhÉæuÉ aÉqrÉiuÉÉSWÇû
cÉÉxÉÉuÉWåûrÉiÉ: |
Vishnu is ekarshi and is to be known. He is yama because he

regulates (does niyamana). He is soorya because he is the destination
for all the wise men (soori). He is especially the destination for
prajaapati (Brahma, the creator) and hence is praajaapatya. He is
aham because he is aheya (sacred).
The word eka means pradhana (main) and Rsh means knowledge.
Thus, ekarshi means the one who is the principal embodiment of
knowledge. This means that God has the in-depth knowledge of
everything by his very nature.
AÎxqÉ ÌlÉirÉÉÎxiÉiÉÉqÉÉlÉÉixÉuÉïeÉÏuÉåwÉÑ xÉÇÎxjÉiÉ: | xuÉrÉÇ iÉÑ xÉuÉïeÉÏuÉåprÉÉå

urÉÌiÉËU£ü: mÉUÉå WûËU: | xÉ ¢üiÉÑ¥ÉÉïlÉÃmÉiuÉÉSÎalÉUÇaÉmÉëhÉåiÉ×iÉ” CÌiÉ oÉë¼ÉhQåû
|
45
xÉirÉÇ oÉë¼ WØûSrÉå kÉÉUrÉiÉÏÌiÉ xÉirÉkÉqÉÉï |
LMüÉåÅxÉÉæzÉoS: mÉëÉhÉå ÎxjÉiÉ CÌiÉ |
He is present in all living beings at all times and is known as such.

However, he is different from all beings and is superior to them all.
He is called “krata” because he is the embodiment of knowledge. He
is also called “agni” because he leads anga (the body or the world).
This (the commentary to mantra-15) is quoted from BrahmaaNDa
purana.
After closing the quote, aacharya puts forth his explanations to the
words that were not covered therein.
He who bears satya, God in his heart is called “satyadharma” -

devotee.
There are two “asou” words in the above mantra. One of them means
“he who dwels in asu, praaNa”. The other word means “This person
(God)”.
There are two components in the word “asmi” viz. “asa” (ever
present in all living beings) and “mi” (known).
uÉÉrÉÑUÌlÉsÉqÉqÉ×iÉqÉjÉåSÇ pÉxqÉÉliÉózÉUÏUqÉç |
Á ¢üiÉÉå xqÉU M×üiÉÇ xqÉU ¢üiÉÉå xqÉU M×üiÉÇ xqÉU ||18||
vaayuranilamathedam bhasmaantagm
Sareeram |
Om krato smara kritam smara
krato smara kritam smara |18|
46
Sankaraachaarya: AjÉåSÉlÉÏÇ qÉqÉ qÉËUwrÉiÉÉå uÉÉrÉÑ:

mÉëÉhÉÉåÅkrÉÉiqÉmÉËUcNåûSÇ ÌWûiuÉÉÍkÉSæuÉiÉÉiqÉÉlÉÇ xÉuÉÉïiqÉMüqÉÌlÉsÉqÉqÉ×iÉÇ
xÉÔ§ÉÉiqÉÉlÉÇ mÉëÌiÉmÉ±iÉÉÍqÉÌiÉ uÉÉYrÉzÉåwÉ: | ÍsÉ…¡Çû cÉåSÇ ¥ÉÉlÉMüqÉïxÉÇxM×üiÉqÉÑi
¢üÉqÉÎiuÉÌiÉ Sì¹urÉÇ, qÉÉaÉïrÉÉcÉlÉxÉÉqÉjrÉÉïiÉç | AjÉåSÇ zÉUÏUqÉalÉÉæ WÒûiÉÇ
pÉxqÉÉliÉÇ pÉÔrÉÉiÉç |
When I die, the praaNa vaayu sets out of this body and joins his all
pervasive divine immortal form called sootra. This is the indicative
expression of the fact of the soul cultured with knowledge and karma
phala leaving the body. Then, the body will be burnt to ashes.
AÉåqÉÌiÉ rÉjÉÉåmÉÉxÉlÉÇ ÁmÉëiÉÏMüÉiqÉMüiuÉÉixÉirÉÉiqÉMüÇ AalrÉÉZrÉÇ

oÉë¼ÉpÉåSålÉÉåcrÉiÉå | Wåû ¢üiÉÉå! xÉƒ¡ûsmÉÉiqÉMü! xqÉU rÉlqÉqÉ xqÉiÉïurÉÇ iÉxrÉ
MüÉsÉÉåÅrÉÇ mÉëirÉÑmÉÎxjÉiÉÉåÅiÉ: xqÉU | LiÉÉuÉliÉÇ MüÉsÉÇ pÉÌuÉiÉÇ M×üiÉqÉaÉëå xqÉU
rÉlqÉrÉÉ oÉÉsrÉmÉëpÉ×irÉlÉÑÌ¸iÉÇ MüqÉï iÉŠ xqÉU | ¢üiÉÉå xqÉU M×üiÉÇ xqÉUåÌiÉ
mÉÑlÉuÉïcÉlÉqÉÉSUÉjÉïqÉç |
Here, the word Om is for worshiping the one identified by that word,
the one who is the embodiment of Truth, who is also called as agni
and who is none other than Brahma, the God. O! kratu, the
embodiment of decision, remember all those deeds of mine that are
worth remembering. It is time to remember whatever has been done
till now. Whatever is being done henceforth, do remember even that.
Do remember all of my performance done ever since my childhood.
The repetitive words are to indicate the sincerity of the prayer.
Madhwaachaarya: rÉÎxqÉ³ÉrÉÇ ÎxjÉiÉ: xÉÉåÅmrÉqÉ×iÉ: ÌMüqÉÑ mÉU: |

A: oÉë¼æuÉ ÌlÉsÉrÉlÉÇ rÉxrÉ uÉÉrÉÉå: xÉÉåÅÌlÉsÉqÉç |
47
“AÌiÉUÉåÌWûiÉÌuÉ¥ÉÉlÉÉ²ÉrÉÑUmrÉqÉ×iÉ: xqÉ×iÉ: | qÉÑZrÉÉqÉ×iÉ: xuÉrÉÇ UÉqÉ:

mÉUqÉÉiqÉÉ xÉlÉÉiÉlÉ” CÌiÉ UÉqÉxÉÇÌWûiÉÉrÉÉqÉç |
When the one who is staying in God is himself immortal it is amply

evident that God is immortal. With this message, the word anila is used
as an adjective to vaayu, the life god. The word anila literally means
the one who has “a” (God) as his residence. It is generally understood
that only God and godess Laxmi are immortal and all others have to
face separation from their body. How then, vaayu is referred to as
immortal here. In answer, the Acharya quotes from “raama samhita” as
under:
“Since vaayu retains his knowledge and awareness at all times, he is

also considered as immortal. The real immortal is God who is eternal”.
Thus, this mantra emphasizes on the eternal nature of God even though
he dwells in mortal bodies of others. The mortal bodies of us and other
living beings meet an end one day. But vaayu and God remain
unaffected with the same.
AalÉå lÉrÉ xÉÑmÉjÉÉ UÉrÉå AxqÉÉÎluÉµÉÉÌlÉ

SåuÉ uÉrÉÑlÉÉÌlÉ ÌuÉ²ÉlÉç |
rÉÑrÉÉåkrÉxqÉÉ‹ÑWÒûUÉhÉqÉålÉÉå pÉÔÌrÉ¸ÉÇ iÉå
lÉqÉ EÌ£Çü ÌuÉkÉåqÉ ||19||
agne naya supathaa raaye asmaan

viShva vayunaani vidvaan |
yuyodhyasmaajjuhuraaNameno
bhooyiShThaam te nama uktim vidhema |19|
48
Sankaraachaarya: Wåû AalÉå! lÉrÉ aÉqÉrÉ xÉÑmÉjÉÉ zÉÉåpÉlÉålÉ qÉÉaÉåïhÉ |

xÉÑmÉjÉåÌiÉ ÌuÉzÉåwÉhÉÇ SÍ¤ÉhÉqÉÉaÉïÌlÉuÉ×irÉjÉïqÉç | ÌlÉÌuÉïwÉhhÉÉåÅWÇû SÍ¤ÉhÉålÉ
qÉÉaÉåïhÉ aÉiÉÉaÉiÉsÉ¤ÉhÉålÉÉiÉÉå rÉÉcÉå iuÉÉÇ mÉÑlÉ: mÉÑlÉaÉïqÉlÉÉaÉqÉlÉuÉÎeÉïiÉålÉ
zÉÉåpÉlÉålÉ mÉjÉÉ lÉrÉ | UrÉå MüqÉïTüsÉpÉÉåaÉÉrÉåirÉjÉï:,
AxqÉÉlrÉjÉÉå£ükÉqÉïTüsÉÌuÉÍzÉ¹ÉlÉç ÌuÉµÉÉÌlÉ xÉuÉÉïÍhÉ Wåû SåuÉ! uÉrÉÑlÉÉÌlÉ
MüqÉÉïÍhÉ mÉë¥ÉÉlÉÉÌlÉ uÉÉ ÌuÉ²ÉgeÉÉlÉlÉç |
O! Agni, take me through the fair path. The word “fair” is used to
indicate that the path shall not be southern. The southern path is
characterized by its returnable nature. Hence, I beg you again and
again to take me through a path that does not take the traveler back
and is fair. Take me in the proper path to facilitate enjoyment of the
fruits of karma having known all those deeds performed, by their
prescribed fruits and me.
ÌMügcÉ rÉÑrÉÉåÍkÉ ÌuÉrÉÉåeÉrÉ ÌuÉlÉÉzÉrÉ AxqÉSxqÉ¨ÉÉå eÉÑWÒûUÉhÉÇ MÑüÌOûsÉÇ

uÉgcÉlÉÉiqÉMüqÉålÉ: mÉÉmÉqÉç | iÉiÉÉå uÉrÉÇ ÌuÉ zÉÑ®É: xÉliÉ C¹Ç mÉëÉmxrÉÉqÉ
CirÉÍpÉmÉëÉrÉ: | ÌMüliÉÑ uÉrÉÍqÉSÉlÉÏÇ iÉå lÉ zYlÉÑqÉ: mÉËUcÉrÉÉïÇ MüiÉÑïqÉç |
pÉÔÌrÉ¹ÉÇ oÉWÒûiÉUÉÇ iÉå iÉÑprÉÇ lÉqÉ EÌ£Çü lÉqÉxMüÉUuÉcÉlÉÇ ÌuÉkÉåqÉ lÉqÉxMüÉUåhÉ
mÉËUcÉUåqÉ CirÉjÉï: |
Further, please isolate us from the cunning sins. Verbal sin is called
paapam. With that, having purified ourselves, we will attain the
desired (moksha). However we are not able to serve you. We offer
you plenty of salutations. We serve you through these salutations.
49
'AÌuÉ±rÉÉ qÉ×irÉÑÇ iÉÏiuÉÉï ÌuÉ±rÉÉÅqÉ×iÉqÉzlÉÑÑiÉå', 'ÌuÉlÉÉzÉålÉ qÉ×irÉÑÇ iÉÏiuÉÉï

xÉÇpÉÔirÉÉqÉ×iÉqÉzlÉÑiÉå' CìÌiÉ ´ÉÑirÉÉ MåüÍcÉixÉÇzÉrÉÇ MÑüuÉïÎliÉ |
AiÉxiÉÍ³ÉUÉMüUhÉÉjÉïÇ xÉÇ¤ÉåmÉiÉÉå ÌuÉcÉÉUhÉÉÇ MüËUwrÉÉqÉ: ||
On hearing the texts “after surpassing the death with vidya, one
attains salvation through avidya” and “after surpassing death with
destruction, one achieves salvation through creation”, a few get
confused. Hence we will discuss it in brief hereunder.
iÉ§É iÉÉuÉÎiMüÍ³ÉÍqÉ¨É: xÉÇzÉrÉ CirÉÑcrÉiÉå |
Now what is causing the confusion?
ÌuÉ±ÉzÉoSålÉ qÉÑZrÉÉ mÉUqÉÉiqÉÌuÉ±æuÉ MüxqÉÉ³É aÉ×½iÉåÅqÉ×iÉiuÉgcÉ |
Why is “vidya” not understood to mean the knowledge of the

supreme God and “amrita” as Salvation?
lÉlÉÔ£üÉrÉÉ: mÉUqÉÉiqÉÌuÉ±ÉrÉÉ: MüqÉïhÉ¶É ÌuÉUÉåkÉÉixÉqÉÑŠrÉÉlÉÑmÉmÉÌ¨É: |
Does it not then contradict the purports of paramaatma vidya

(Knowledge of supreme God) and of karma (path of performance),
thereby disrupting their complementary nature?
xÉirÉqÉç | ÌuÉUÉåkÉxiÉÑ lÉÉuÉaÉqrÉiÉå ÌuÉUÉåkÉÉÌuÉUÉåkÉrÉÉå: zÉÉx§ÉmÉëqÉÉhÉMüiuÉÉiÉç |
Ture. But contradiction is not perceived here. Any contradiction can

be only based on supportive evidence from scripts.
rÉjÉÉÅÌuÉ±ÉlÉÑ¹ÉlÉÇ ÌuÉ±ÉåmÉÉxÉlÉgcÉ zÉÉx§ÉmÉëqÉÉhÉMÇü iÉjÉÉ

iÉÌ²UÉåkÉÉÌuÉUÉåkÉÉuÉÌmÉ |
50
Just the way practicing vidya and deploring avidya are scripturally
authentic, even their contradiction or otherwise (are also authentic).
rÉjÉÉ cÉ lÉ ÌWÇûxrÉÉixÉuÉÉï pÉÔiÉÉlÉÏÌiÉ zÉÉx§ÉÉSuÉaÉiÉÇ mÉÑlÉ: zÉÉx§ÉåhÉæuÉ

oÉÉkrÉiÉåÅkuÉuÉå mÉzÉÑÇ ÌWÇûxrÉÉÌSÌiÉ |
An example of the kind is where the scriptures mandate that there

shall be no cruelty towards animals but then contradict by prescribing
animal sacrifice in the yajna.
LuÉÇ ÌuÉ±ÉÌuÉ±rÉÉåUÌmÉ xrÉÉiÉç | ÌuÉ±ÉMüqÉïhÉÉå¶É xÉqÉÑŠrÉ: |
Similar is the case with vidya and avidya. So is the case of the co-
existance of vidya and karma.
lÉ “SÕUqÉåiÉå ÌuÉmÉUÏiÉå ÌuÉwÉÔcÉÏÇ AÌuÉ±É rÉÉ cÉ ÌuÉ±É” CÌiÉ ´ÉÑiÉå: |
Nay. The aforesaid exception cannot be applied here. The scriptures

aver that vidya and avidya are different and opposite in meaning.
ÌuÉ±ÉÇ cÉÉÌuÉ±ÉÇcÉåÌiÉ uÉcÉlÉÉSÌuÉUÉåkÉ CÌiÉ cÉåiÉç?
Is it not that there is no contradiction on account of the very words of

the upanishat viz. “vidyaam ca avidyaam ca” etc.?
lÉ | WåûiÉÑxuÉÃmÉTüsÉÌuÉUÉåkÉÉiÉç |
No. They are different by their nature and the benefits they bestow.
ÌuÉ±ÉÌuÉ±ÉÌuÉUÉåkÉÉÌuÉUÉåkÉrÉÉåÌuÉïMüsmÉÉxÉqpÉuÉÉiÉç xÉqÉÑŠrÉÌuÉkÉÉlÉÉiÉç AÌuÉUÉåkÉ

LuÉåÌiÉ cÉåiÉç ?
51
There cannot be any conflict in the contradiction or otherwise

between vidya and avidya and as such they can only be
complementary. Is not it?
lÉ | xÉWûxÉÇpÉuÉÉlÉÑmÉmÉ¨Éå: |
No, they cannot coexist.
¢üqÉåhÉæMüÉ´ÉrÉå xrÉÉiÉÉÇ ÌuÉ±ÉÌuÉ±å CÌiÉ cÉåiÉç?
Why not vidya and avidya exist at the same place one after the other?
lÉ | ÌuÉ±ÉåimÉ¨ÉÉæ AÌuÉ±ÉrÉÉ ½xiÉiuÉÉ¨ÉSÉ´ÉrÉåÅÌuÉ±ÉlÉÑmÉmÉ¨Éå: | lÉ

½ÎalÉÂwhÉ: mÉëMüÉzÉ¶ÉåÌiÉ ÌuÉ¥ÉÉlÉÉåimÉ¨ÉÉæ rÉÎxqÉ³ÉÉ´ÉrÉå iÉSÒimÉ³ÉÇ iÉÎxqÉ³ÉåuÉÉ
´ÉrÉå zÉÏiÉÉåÅÎalÉUmÉëMüÉzÉÉå uÉåirÉÌuÉ±ÉrÉÉ EimÉÌ¨ÉlÉÉïÌmÉ xÉÇzÉrÉÉåÅ¥ÉÉlÉÇ uÉÉ
“rÉÎxqÉlxÉuÉÉïÍhÉ pÉÔiÉlrÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ: | iÉ§É MüÉå qÉÉåWû: Mü: zÉÉåMü:
LMüüiuÉqÉlÉÑmÉzrÉiÉ:” CÌiÉ zÉÉåMüqÉÉåWûÉ±xÉÇpÉuÉ´ÉÑiÉå: |
AÌuÉ±ÉxÉÇpÉuÉÉ¨ÉSÒmÉÉSÉlÉxrÉ MüqÉïhÉÉåÅmrÉlÉÑmÉmÉÌ¨ÉqÉç AuÉÉåcÉÉqÉ |
No. with the onset of vidya, the avidya extinguishes. Hence there is
no question of both of them staying in the same substratum. When
the fire, that is characterized by its heat and light, flares up, we
cannot find, in the same place, a cold and glowless fire. Similarly
when vidya sets in, there is neither avidya nor any doubt. The vedic
text “yasmin sarvaaNi...ekatvamanupaSyatah” confirms that there is
neither pain nor illusion with the onset of knowledge. Since avidya,
the cause of karma does not exist, we say that even karma subsides.
52
AqÉ×iÉqÉzlÉÑiÉ CirÉÉmÉåÍ¤ÉMÇ AqÉ×iÉqÉç | ÌuÉ±ÉzÉoSålÉ mÉUqÉÉiqÉÌuÉ±ÉaÉëWûhÉå

ÌWûUhqÉrÉålÉåirÉÉÌSlÉÉ ²ÉUqÉÉaÉÉïÌSrÉÉcÉlÉqÉÑmÉmÉ³ÉÇ xrÉÉiÉç | iÉxqÉÉSÒmÉÉxÉlÉrÉÉ
xÉqÉÑŠrÉÉå lÉ mÉUqÉÉiqÉÌuÉ¥ÉÉlÉålÉåÌiÉ rÉjÉÉxqÉÉÍpÉurÉÉïZrÉÉiÉ LuÉ
qÉl§ÉÉhÉÉqÉjÉïÍqÉirÉÑmÉUqrÉiÉå |
“amritamasnute” - amritam, the salvation is the sought after thing. If

we interpret vidya as the knowledge of the supreme god, the appeal
for opening the path through “hiranmayena..” etc. will not be
relevant. Hence, we conclude that our interpretation that vidya does
not refer to paramaatmavijyaana, the specialized knowledge of the
supreme God is apt for the mantra.
Madhwaachaarya: uÉrÉÑlÉÇ ¥ÉÉlÉqÉç | iuÉ¬¨ÉrÉÉ uÉrÉÑlÉrÉåSqÉÉcÉ¹

ÌuÉµÉÍqÉÌiÉ uÉcÉlÉÉiÉç | eÉÑWÒûUÉhÉÇ AxqÉÉlÉç AsmÉÏMÑüuÉïiÉç | rÉÑrÉÉåÍkÉ ÌuÉrÉÉåeÉrÉ
| rÉSxqÉÉlMÑüÂiÉåÅirÉsmÉÉÇxiÉSålÉÉåÅxqÉÌ²rÉÉåeÉrÉ | lÉrÉ lÉÉå
qÉÉå¤ÉÌuÉ¨ÉÉrÉåirÉxiÉÉæ±¥ÉÇ qÉlÉÑxuÉUÉÌQûÌiÉ xMüÉlSå | rÉÑrÉÑÌuÉrÉÉåaÉ CÌiÉ kÉÉiÉÑ: |
pÉÌ£ü¥ÉÉlÉÉprÉÉÇ pÉÔÌrÉ¸ÉÇ lÉqÉ EÌ£Çü ÌuÉkÉåqÉ ||
“Vayunam” means knowledge. There is usage of the kind to indicate

this meaning for vayuna. The word “juhuraaNam” means belittling.
“yuyodhi” means isolate. The aacharya quotes from skaanda
puraaNa as under:
The manu prayed God in the name of yajna as follows: “Please

isolate us from whatever that would belittle us. Lead us to the wealth
of salvation”.
We prostrate to you profusely with devotion and knowledge.
Acharya concludes with his prayer:
53
mÉÔhÉïzÉÌ£üÍcÉSÉlÉlS´ÉÏiÉåeÉ:xmÉ¹qÉÔiÉïrÉå |
qÉqÉÉprÉÍkÉMüÍqÉ§ÉÉrÉ lÉqÉÉå lÉÉUÉrÉhÉÉrÉ iÉå ||
Salutations to naaraayaNa who is complete and clear embodiment of

power, knowledge, bliss, wealth, and energy and who is my closest
friend.
CÌiÉ ´ÉÏqÉSÉlÉlSiÉÏjÉïpÉaÉuÉimÉÉSÉcÉÉrÉïÌuÉUÍcÉiÉqÉÏzÉÉuÉÉxrÉÉå-mÉÌlÉwÉ°ÉwrÉÇ
xÉqÉÉmiÉqÉç ||
| AcrÉÑiÉÉrÉ lÉqÉ: AlÉliÉÉrÉ lÉqÉ: aÉÉåÌuÉlSÉrÉ lÉqÉ: |
** ´ÉÏM×üwhÉÉmÉïhÉqÉxiÉÑ **
54

Isaavaasya Upanishat

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What is the book about?

What is the book about?

What are the two sections of the book?

What are the two sections of the book?

Isaavaasya Upanishat

Sri Sankaraacharya and Sri Madhwacharya

Original Texts and Translation

Compilation and Transalation by

Smt Amrita Bai

Dr. Kadlabal Ramachar

AÉxÉÏlÉxrÉ zÉrÉÉlÉxrÉ ÌiÉ¹iÉÉå uÉëeÉiÉÉåÅÌmÉ uÉÉ |

Isaavaasya Upanishat has already been translated in English by a few.

1. A simple translation of the original text for an easy reading and

Understanding of Advaitic version of interpretation is never complete

Word-to-word meaning has not been provided as such a thing is

It is difficult to read Sanskrit words through English letters. There are

My profound respects to my late guruji, Sri A S Bheemasenaacharya

I am greatful to Pothi.com for providing me an opportunity to publish

I would be extremely thankful for the constructive comments and

Karthik bahula Saptami

mÉÔhÉïqÉS: mÉÔhÉïÍqÉSÇ mÉÔhÉÉïimÉÔhÉïqÉÑScrÉiÉå |

poorNamadah poorNamidam poorNaat

Isaavasya upanishat is a compact set of mantras (verses) that introduces

This upanishat belongs to Sukla Yajurveda. Every upanishat has a

Upanishats are part of Veda, the ultimate source of knowledge. Vedas

Usually, this ISaavaasya upanishat is begun with the above invocation.

A sincere attempt has been made to translate the original commentaries

Meaning: That is complete and This is complete. This

The term ‘Complete’ here, refers to the limitlessness of God in his

There is another interpretation for this mantra. In that, the reference to

Text in Devanaagari and English,

DvÉÉuÉÉxrÉÍqÉSÇ xÉuÉïÇ rÉÎiMülcÉ eÉaÉirÉÉÇ eÉaÉiÉç |

The universe, in each of its components is occupied by

This mantra preaches contentment, a basic requirement for any pious

This mantra prescribes eligibility for the study of philosophy. It is only

MÑüuÉïï³ÉåuÉåWû MüqÉÉïÍhÉ ÎeÉeÉÏÌuÉwÉåcNûjÉóxÉqÉÉ: |

If you desire to live a hundred years, do so by

Every act of ours done consciously or unconsciously, mentally or

AxÉÑrÉÉï lÉÉqÉ iÉå sÉÉåMüÉ AlkÉålÉ iÉqÉxÉÉÅÅuÉ×iÉÉ: |

asuryaa naama te lokaa andhena

Who so ever spoils himself, will land up after his death,

This mantra cautions against self-destruction. Here, the word

The upanishat preaches contentment in its first mantra, stipulates

AlÉåeÉSåMÇü qÉlÉxÉÉå eÉuÉÏrÉÉå lÉælÉ¬åuÉÉ AÉmlÉÑuÉlÉç mÉÔuÉïqÉwÉïiÉç |

anejadekam manaso javeeyo

He is fearless. He is the supreme. He is faster than the

Having explained the eligibility of the student, the upanishat now

Hindu philosophy is often dubbed as polytheistic – meaning the

iÉSåeÉÌiÉ iÉ³ÉåeÉÌiÉ iÉ¬ÕUå iÉ²ÎliÉMåü |

tadejati tannejati taddoore

He is fearless and he is terror. He is very near and at

The God is in and out of everything – omnipresent. There is no place,

He is absolutely fearless. Even the powerful are scared of him. The

rÉxiÉÑ xÉuÉÉïÍhÉ pÉÔiÉÉlrÉiqÉlrÉåuÉÉlÉÑmÉvrÉÌiÉ |

Whoever finds the presence of every object, animate or

It is very difficult to practice this concept of feeling the presence of God

rÉxÍqÉlÉç xÉuÉÉïÍhÉ pÉÔiÉlrÉÉiqÉæuÉÉpÉÔÌ²eÉÉlÉiÉ: |

He who understands that God was there in everything

He who has understood as explained above, obtains

Having given a very brief description of God, the upanishat now