The Isha Upanishad, which is always regarded as first among the Upanishads derives its name from the first word of the first verse of the same Upanishad. The word “Isa” means the Lord of the Universe. the Upanishad begins with the majestic and triumphant declaration that the whole universe is inhabited by God and belongs to Him. As the name suggests, Isa Upanishad is an Upanishad of Isa or Isvara, the Lord of Creation and the source of all. Although the Upanishad has only 18 verses, they sum up the essential beliefs and practices of Hinduism. In fact, spiritually and for the purpose of leading a divine centered life, the 18 verses are as important as the 18 chapters of the Bhagavad Gita.

ओं | पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

oṃ | pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

The whole (Brahman) is all that is invisible. The whole (Brahman) is all that is visible. The whole (Hiranyagarbha) was born out of the whole (Brahman). When the whole (the Universe) is absorbed into the whole (Brahman) the whole alone (Brahman) remains.

https://shlokam.org/isha/

This writing is dedicated to my dear husband Srinivas Bharadwaj, who has been taken away from me so soon.  He lived with his lifetime principle of “being always there” for everyone, be it his own family, relatives, friends, known and unknown.   

Ishavasya || 17 ||

vāyuranilamamṛtamathedaṃ bhasmāntaṃ śarīram | oṃ | krato smara kṛtaṃ smara krato smara kṛtaṃ smara || 17 ||

Prayer to Vayu (God of wind) At the time of one’s death May this breath merge into immortal breath Body will perish but good deeds are carried forward

INTRODUCTION

Upanishad

The word ‘Upanishad’ has been derived from the root Sad (to sit), to which are added two prefixes: Upa and Ni. The prefix Upa denotes nearness and Ni totality. Thus, this word means ‘sitting near by devotedly’. This no doubt refers to the pupil’s sitting down near his teacher at the time of instruction. (Ref: Vedic Heritage Portal).

The Isha Upanishad (Sanskrit: ईशोपनिषद्, IAST: Īśopaniṣad), also known as Shri Ishopanishad, Ishavasya Upanishad, or Vajasaneyi Samhita Upanishad, is one of the shortest Upanishads, embedded as the final chapter (adhyāya) of the Shukla Yajurveda. It is a Mukhya (primary, principal) Upanishad, and is known in two recensions, called Kanva (VSK) and Madhyandina (VSM). The Upanishad is a brief poem, consisting of 17 or 18 verses, depending on the recension.

It is a key scripture of the Vedanta sub-schools, and an influential Śruti to diverse schools of Hinduism. It is the 40th chapter of Yajurveda. The name of the text derives from its incipit, īśā vāsyam, “enveloped by the Lord“, or “hidden in the Lord (Self)” The text discusses the Atman (Self) theory of Hinduism, and is referenced by both Dvaita (dualism) and Advaita (non-dualism) sub-schools of Vedanta.

(ref: https://en.wikipedia.org/wiki/Isha_Upanishad)

There are 108 Upanishads out of which a dozen are considered as the oldest and most important.  They are: Ten Principal Upanishads known as ‘Dashopanishad’ are : Isha, Kena, Katha , Prashna , Munda , Mandukya, Taittiriya, Aitareya, Chandogya and Brihadaranyaka. Besides, Shvetashvatara, Kaushitaki and Maitrayaniya Upanishads are often listed in old Upanishads. (Ref: Vedic Heritage Portal).

There are so many commentaries by eminent people.  I have attempted to extract the meaning of the verses. These are purely, as I have understood from my reading, and not a translation but the essence to the best of my knowledge.  

My spiritual/theological/philosophical knowledge is very limited and I have not studied Sanskrit. Therefore, would like to request the readers to acknowledge this while reading, should they come across some inconsistencies.

Padma Bharadwaj

FOREWORD

I am honoured to have been requested to write a foreword for this excellent presentation of the Iśa Upaṇiṣad by Srimati Padma Bharadwaj.

Srimati Padma has been one of my ardent students for many years and it was a pleasure teaching her Vedānta and unpacking the recondite metaphysics of this ancient tradition.

The Iśa Upaṇiṣad is one of the oldest of the canonical Upaṇiṣads and is the final chapter of the Sukla Yajur Veda.

I has only 18 mantras and yet covers a broad spectrum of the metaphysics of Vedanta (literally “end of the Veda”)

It presages some of the core teachings of the Bhagavad Gita – such as living in the world being proactive but renouncing attachment to the fruits of action it projects a vision of the Unity of Being, illumination and peace.

Pandit Sri Rama Ramanujachari  

Sydney 2025

ACKNOWELDGMENT

It is my great privilege to have the foreword written by the esteemed Guru Shri Ramanuja Acharya.  I thank Acharya profusely for taking time, amidst his busy schedule, to read my work and providing such encouraging words.  This is a great motivation for me to continuously improve by researching skills and write more, to the best of my ability.

REFERENCES

I have listened to the lectures of Pravrajika Divyanandaprana on Isha Upanishad for preparing this write-up.

Pravrajika Divyanandaprana, a monastic member of Sri Sarada Math, is a renowned expert in the areas of Yoga-Vedanta. She has extensively studied the Ramakrishna-Vivekananda literature, the Patanjali’s Yoga Sutras, Raja Yoga, Upanishads, and the Prakarana Granthas, along with their commentaries, and has a deep interest in the Brahma Sutras with Sankara’s commentary, the works of Ramana Maharishi, and the Bhagavad Gita. (https://www.linkedin.com/in/pravrajika-divyanandaprana-a7368a1b8/?originalSubdomain=in)

 References:

1. https://shlokam.org/isha/
2. Guru Paduka.in
3. Hindu Website.com

1               īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat |

tena tyaktena bhuñjīthā mā gṛdhaḥ kasya sviddhanam || 1 ||

Everything in this Universe, be in sentient or non-sentient

Totally enveloped by Brahman (eternal reality)

We are to enjoy what’s given to us

And not covet wealth of others

2               kurvanneveha karmāṇi jijīviṣecchataṃ samāḥ |

evaṃ tvayi nānyatheto’sti na karma lipyate nare  || 2 ||

Should one wish to live long

There is no other way other than perform action (karma)

However, the action should be with good intents

Without harming other beings and selfless

3               asuryā nāma te lokā andhena tamasāvṛtāḥ |

tāṃste pretyābhigacchanti ye ke cātmahano janāḥ || 3 ||

The Self (Atman), the absolute truth, is not perceived

The veil of ignorance (passion, greed, wrath, pride, egoism and the like) has covered

The way to remove this ignorance

Is to get rid of our delusion

4               anejadekaṃ manaso javīyo nainaddevā āpnuvanpūrvamarṣat |

taddhāvato’nyānatyeti tiṣṭhattasminnapo mātariśvā dadhāti || 4 ||

Self is motionless, but swifter than mind

It may seem paradoxic – but it isn’t

As Self is all-pervading

We need to inculcate this understanding

5               tadejati tannaijati taddūre tadvantike |

tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ || 5 ||

It moves, yet it is motionless

It is very far and very near

To understand this contradicting aspect

We need to identify the Absolute truth

6               yastu sarvāṇi bhūtānyātmanyevānupaśyati |

sarvabhūteṣu cātmānaṃ tato na vijugupsate || 6 ||

One who sees all being in the Self

And Self in all beings without exception

Can see no difference in other beings

So, there exists is no despising

7               yasminsarvāṇi bhūtānyātmaivābhūdvijānataḥ |

tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ || 7 ||

Delusion, grief and the like

Are mere psychological

When we stop identifying Self with Body

There is no suffering and no grief

8               sa paryagācchukramakāyamavraṇamasnāviraṃśuddham apāpaviddham |

kavirmanīṣī paribhūḥ syayambhūryāthātathyato’rthānvyadadhācchāśvatībhyaḥ samābhyaḥ || 8 ||

Self is the only self-existent

The rest are all super-imposed

Self is bodiless, scatheless, muscle-less and so pure

Cannot be identified with name and form

9               andhantamaḥ praviśanti ye’vidyāmupāsate |

tato bhūya iva te tamoya u vidyāyāṃ ratāḥ || 9 ||

Those who are engaged in nescient activities end up in blind darkness

Those who seek knowledge leads to even more darkness

It looks very contradicting till we know how to interpret

Seeking Knowledge with mere rituals, without “inner realisation” is worst

10            anyadevāhurvidyayā’nyadāhuravidyayā |

iti śuśruma dhīrāṇāṃ ye nastadvicacakṣire || 10 ||

Seeking of higher knowledge (Vidya)

And being ignorant (Avidya)

Both produce distinct results

According to the chosen paths

11            vidyāṃ cāvidyāṃ ca yastadvedobhayaṃ saha |

avidyayā mṛtyuṃ tīrtvā vidyayāmṛtamaśnute || 11 ||

Vidya (Thorough Knowledge) and Avidya (Karma) are the dualities that exist in this world

They are inevitable and have to be dealt with

To get over death through Avidya

And attain liberation through Vidya

12            andhaṃ tamaḥ praviśanti ye’sambhūtimupāsate |

tato bhūya iva te tamo ya u saṃbhūtyāṃ ratāḥ || 12 ||

When dealing with both Knowledge and ignorance

We need to take utmost care

To follow the path to realise Absolute Truth

And not waste time on mundane customs

13            anyadevāhuḥ saṃbhavādanyadāhurasaṃbhavāt |

iti śuśruma dhīrāṇāṃ ye nastadvicacakṣire || 13 ||

Those who are devoted towards unmanifest

Move towards liberation/non-birth

Whereas the others who are indulged in worldly pleasures

Will be within the cycle of re-births

14            saṃbhūtiṃ ca vināśaṃ ca yastadvedobhayaṃ saha |

vināśena mṛtyuṃ tīrtvā saṃbhūtyāmṛtamaśnute || 14 ||

This verse reiterates two-fold purpose of human life

First goal is to experientially realise the true nature of manifested (pure consciousness)

The second one to enjoy the fullness of the world (manifested)

Knowledge of both is required to understand dissolution

(disengagement from body-mind complex)

15            hiraṇmayena pātreṇa satyasyāpihitaṃ mukham |

tattvaṃ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye || 15 ||

Golden disc covers the entrance of Absolute Truth

The disc is to be removed to know the Absolute Truth

Disc here is nothing but delusion and ignorance

That cover our minds making the truth hidden from us

16            pūṣannekarṣe yama sūrya prājāpatya vyūha raśmīnsamūha |

tejaḥ yatte rūpaṃ kalyāṇatamaṃ tatte paśyāmi yo’sāvasau puruṣaḥ so’hamasmi || 16 ||

For the union of Self (Atman) with the Absolute (Paramatman of Brahman)

Sun is being prayed to diminish the shining rays

To experience the Absolute Truth without any hindrance

Through the prayers to Sun (symbol of Brahman)

17            vāyuranilamamṛtamathedaṃ bhasmāntaṃ śarīram |

oṃ | krato smara kṛtaṃ smara krato smara kṛtaṃ smara || 17 ||

Prayer to Vayu (God of wind)

At the time of one’s death

May this breath merge into immortal breath

Body will perish but good deeds are carried forward

18            agne naya supathā rāye asmānviśvāni deva vayunāni vidvān |

yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te nama uktiṃ vidhema || 18 ||

Prayer to Agni (God of fire)

When Self departs the physical body

When the body ends in ashes

All deeds to be remembered by the Self, for choosing the right path