> INTRODUCTION; ISHAVASYA UPANISHAD WITH ŚAṄKARA’S COMMENTARY

ॐ

श्री गुरुभ्यो नमः

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

INTRODUCTION; ISHAVASYA UPANISHAD WITH ŚAṄKARA’S COMMENTARY

‘ईशा वास्यम्’ इत्यादयो मन्त्राः कर्मस्वविनियुक्ताः, तेषामकर्मशेषस्यात्मनो याथात्म्यप्रकाशकत्वात् । याथात्म्यं चात्मनः शुद्धत्वापापविद्धत्वैकत्वनित्यत्वाशरीरत्वसर्वगतत्वादि वक्ष्यमाणम् । तच्च कर्मणा विरुध्यत इति युक्त एवैषां कर्मस्वविनियोगः । 

The set of verses that begin with “Īśāvāsyam” are not (intended) to be adjoined in rituals (religious actions) as they are intended to reveal the true nature of Self , which is not dependent on actions (for revelation). The true nature of the Self will be described as being of qualities such as “pure”, “devoid of deceit”, “oneness”, “eternal”, “not of the body”, “omnipresent” and hence forth. These qualities are in opposition to (the Self engaged in) actions; therefore (these verses) are not (intended) to be adjoined in rituals.

न ह्येवंलक्षणमात्मनो याथात्म्यम् उत्पाद्यं विकार्यम् आप्यं संस्कार्यं वा कर्तृभोक्तृरूपं वा, येन कर्मशेषता स्यात् ; 

The above-mentioned qualities are of the true nature of the Self can neither be produced, modified, acquired, purified, nor they are of nature of doer-enjoyer; therefore (as these are the outcome of) actions are not to be adjoined; 

सर्वासामुपनिषदामात्मयाथात्म्यनिरूपणेनैवोपक्षयात् , गीतानां मोक्षधर्माणां चैवम्परत्वात्।

Entire Upanishadic literature has only one purport, which is to reveal the true nature of Self. So does the Bhagwad Gita and other Scriptures that teach (way to) liberation (moksha).  

तस्मादात्मनोऽनेकत्वकर्तृत्वभोक्तृत्वादि च अशुद्धत्वपापविद्धत्वादि चोपादाय लोकबुद्धिसिद्धं कर्माणि विहितानि । यो हि कर्मफलेनार्थी दृष्टेन ब्रह्मवर्चसादिना अदृष्टेन स्वर्गादिना च द्विजातिरहं न काणत्वकुणित्वाद्यनधिकारप्रयोजकधर्मवानित्यात्मानं मन्यते सोऽधिक्रियते कर्मस्विति ह्यधिकारविदो वदन्ति । 

However, (wherever) actions are prescribed (adjoined) they are in keeping with the common orientation of the populace that considers Self to be plural (not one), enjoyer-doer, (and thus) afflicted with impurities and sinfulness. 

And (actions are prescribed for), those who are interested in results of action, such as, Spiritual eminence, which is a perceptible results or non perceptible (at present) results such as (experience of) heaven and those consider themselves as being twice born (Brahmins etc) and (as they) are free from physical impediments (to perform actions) such as one eyed blindness or kyphosis (crooked back) and therefore think they are fit to perform actions.

तस्मादेते मन्त्रा आत्मनो याथात्म्यप्रकाशनेन आत्मविषयं स्वाभाविककर्मविज्ञानं निवर्तयन्तः शोकमोहादिसंसारधर्मविच्छित्तिसाधनमात्मैकत्वादिविज्ञानमुत्पादयन्तीति।

Thus these verses are (meant) for revealing the true nature of the Self by removing false, inadvertent notions (like doer-enjoyer, regarding the Self) and thereby unfolding the non-dual (oneness) of Self which further eliminates sorrow and delusions, the bane of (cycle of human) existence. 

एवमुक्ताधिकार्यभिधेयसम्बन्धप्रयोजनान्मन्त्रान्सङ्क्षेपतो व्याख्यास्यामः

We will now briefly expound on the verses (of Ishvasya) having elucidated (for its study) the qualities of an eligible student, subject matter, purpose and its relationship (with the text)

NOTES

१. उत्पाद्यम्=पुरोडाशादिः।

२. विकार्यम्=सोमादिः।

३. आप्यम्=बलबर्धनार्थं, प्राप्त्यर्थं वा यथा मन्त्रादिकम् ।

४. संस्कार्यम्=व्रीह्यादिः।

अनुबन्धचतुष्टयम्

१. अधिकारी-मुमुक्षुः।

२. विषयः- आत्मैक्यम् ।

३. सम्बन्धः- प्रतिपाद्यप्रतिपादकः।

४. प्रयोजनम्- अज्ञाननिवृत्तिः तथा परमानन्दप्राप्तिः।