Īśopaniṣad (Īśāvāsya Upaniṣad / Isavasya Upanisad / ईशावास्योपनिषद् )
Introduction to the Īśopaniṣad (Īśāvāsya Upaniṣad)
The Īśopaniṣad (Isopanisad), also known as the Īśāvāsya Upaniṣad, (Isavasya Upanisad / ईशावास्योपनिषद्)is one of the primary Upaniṣads and is part of the Śukla Yajurveda. Its name is derived from the first word of the text, īśa, meaning "the Lord" or "ruler", and it emphasizes the omnipresence of the Supreme Lord, teaching that everything in the universe is under the control of the Supreme Being, who pervades all creation.
This Upaniṣad, consisting of 18 mantras, offers deep philosophical teachings on the nature of the Supreme, the relationship between the Self and the universe, and the principles of renunciation, knowledge, and action. It bridges the concepts of spiritual wisdom and the physical world, guiding the seeker to live a balanced life with spiritual realization. Its central message is one of harmony between the material and spiritual dimensions of life and the importance of acknowledging the divine presence in all things.
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Mantra One:
ॐ ईशा वास्यमिदः सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥
Everything, whether moving or non-moving, within this universe is under the control of the Lord. One should accept only what is necessary for oneself, recognizing that everything belongs to Him and not taking more than one’s share.
Explanation:
This verse teaches that everything in the universe is enveloped by the divine (Isha). The essence is to recognize the presence of the divine in all things. The directive to "renounce" (tyaktena) suggests that one should not cling to material possessions or desires (ma gṛdhaḥ). Instead, we should enjoy what is necessary (bhuñjīthāḥ) while understanding that ultimately everything belongs to the divine. This promotes a sense of detachment and encourages us to live with respect for the interconnectedness of all existence.
Mantra Two:
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः। एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे॥
By performing duties in accordance with the divine will, one may aspire to live for hundreds of years without being entangled in karma. This is the only way to live without being bound by the results of actions.
Explanation:
In this verse, the emphasis is on performing righteous actions (karmāṇi) while living one's life. The idea is to actively engage in the world, seeking to live a full life (jijīviṣec chataṁ samaḥ) with a focus on good deeds. The phrase "na karma lipyate nare" indicates that when actions are performed selflessly, they do not bind the individual (nare) to the cycle of karma. This encourages a life of purpose and morality, suggesting that liberation can be attained through conscious and righteous living, rather than through renunciation alone.
Mantra Three:
असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः। तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः॥
Those who neglect the soul and live in ignorance will fall into worlds of darkness, suffering, and despair.
Mantra Four:
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत्। तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति॥
Though the Supreme Lord resides in His eternal abode, He moves faster than the mind and surpasses all. No one, not even the powerful deities, can reach Him, for He controls everything from afar, including the forces that govern the universe.
Explanation:
"The Supreme Being does not move, yet is swifter than the mind": This means that although God appears to be stationary and beyond movement, He is so subtle and pervasive that He transcends even the mind's speed, which is the fastest known entity to us.
"The gods (senses) cannot reach Him": The senses and faculties (symbolized by gods in Vedic literature) are limited and cannot grasp the nature of the Supreme. The Supreme Being is beyond the sensory and intellectual reach.
"He surpasses all others who are running": This indicates that even though the Supreme Being is stationary, He is always ahead, surpassing all in creation and action, emphasizing His transcendental nature.
"In Him, the life forces, like air, are established": Mātariśvā (wind or air) represents the vital life energy (prāṇa). This part of the verse expresses that all energies, including life forces and natural elements, are sustained and function within the Supreme Being.
Mantra 4 of the Īśopaniṣad reveals the subtle and omnipresent nature of the Supreme Being, who, though motionless, transcends all time, space, and speed. It underscores that God cannot be comprehended through ordinary senses or intellect, as He is the very source and sustainer of everything in the universe.
This mantra, like many others in the Upanishads, helps us reflect on the paradoxical nature of the divine, which both exists within the world and transcends it simultaneously.
Mantra Five:
तदेजति तन्नैजति तद्दूरे तद्वन्तिके। तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः॥
The Supreme Being both walks and does not walk. He is far away and yet very near. He is inside everything and at the same time outside everything.
Explanation:
This verse gives a paradoxical yet insightful depiction of God, reflecting the transcendental nature of the Supreme Being. God is described as both stationary and moving, distant and near, immanent and transcendent at the same time. This poetic expression signifies the omnipresence and omnipotence of the Supreme Reality.
He moves and does not move: This suggests that God is both dynamic and still. Although the Supreme may appear to be still in His essence, He is actively involved in the creation, maintenance, and dissolution of the universe. This reflects the non-duality and completeness of God.
He is far and near: Though the Supreme Being might seem distant from the material world and beyond human understanding, He is also near to those who seek Him with devotion and can be realized within the heart of the true seeker.
He is inside and outside of everything: This signifies that the Divine is both within the innermost core of every living being and pervades the entire cosmos. There is no place where He is not present, which highlights His omnipresence.
This verse conveys that the Supreme Being cannot be fully comprehended by the limited human mind. He transcends all limitations of time, space, and motion, yet He is closer to us than we can imagine.
This teaching from the Īśopaniṣad emphasizes the infinite, contradictory, and all-encompassing nature of the Divine, a truth that is difficult to grasp fully but is the foundation of many Vedic and Upanishadic teachings on the nature of God.
Mantra Six:
यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति। सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥
One who sees all beings as manifestations of the Supreme, who understands that all beings are part of the Supreme, never feels hatred or enmity toward anyone.
Explanation:
This mantra talks about the oneness of existence and the non-dual vision of a realized soul. The person who understands that the same Ātman (Self) pervades all living beings and that all individual beings are manifestations of the same divine reality sees no division or separateness. Such a person does not feel hatred or dislike toward any being because they understand the unity of all life. This is a description of spiritual enlightenment and realization.
Mantra Seven:
यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः। तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥
A person who sees all living beings as spiritual sparks, one in essence with the Supreme, becomes free from illusion and fear. For such a person, there is no anxiety or delusion.
Explanation:
This mantra builds upon the previous one, emphasizing the state of non-attachment and freedom from illusion. When one sees the underlying unity in all life forms and understands that they are all manifestations of the same Self, there is no room for sorrow or delusion. Sorrow and illusion arise from feelings of separation, but when someone realizes that all beings are connected through the same divine essence, they transcend these emotions and attain inner peace.
Mantra Eight:
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम्। कविर्मनीषी परिभूः स्वयम्भूर्यथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः॥
Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone’s desire since time immemorial.
Explanation:
Mantra Nine:
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। ततो भूय इव ते तमो य उ विद्यायाँ रताः॥
Those who immerse themselves in ignorance and material pursuits enter deep darkness. Even worse are those who pursue superficial knowledge, thinking it to be the ultimate truth.
Explanation
Mantra Ten:
अन्यदेवाहुर्विद्यया अन्यदाहुरविद्यया। इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे॥
The wise declare that one outcome arises from the pursuit of true knowledge, and a completely different result is obtained from the pursuit of ignorance or false knowledge.
Explanation
This mantra contrasts the results of vidyā (true spiritual knowledge) and avidyā (ignorance or material knowledge). The wise say that by following the path of vidyā, one attains a very different outcome compared to following avidyā.
Mantras 9 and 10 together, highlight the profound distinction between true spiritual knowledge and worldly ignorance. While both may be pursued, their results are vastly different. The Upaniṣad warns against the worship of ignorance and false knowledge, emphasizing the importance of true wisdom that leads to liberation and the realization of the Supreme Truth.
The wisdom of the dhīrās or sages is valued highly in these mantras, as they are the ones who have realized the truth and can guide others. Thus, Mantras 9 and 10 are an invitation to choose the right path: the path of vidyā that leads to enlightenment and freedom from ignorance.
Mantra Eleven:
विद्यां चाविद्यां च यस्तद्वेदोभयं सह। अविद्यायां रतः कृत्वा विद्यासंयोजनं म्रियते॥
Only one who simultaneously understands both material knowledge and spiritual wisdom can transcend death and attain immortality by balancing the two.
Explanation
This mantra emphasizes the importance of understanding both knowledge and ignorance. It teaches that one should not simply pursue spiritual knowledge in isolation but must also understand the nature of ignorance. The balance of both leads to the transcendence of the cycles of birth and death (samsāra). Those who grasp this duality can enjoy true immortality (moksha), moving beyond the transient nature of life.
Mantra Twelve:
Those who worship the demigods, seeking material benefits, enter into darkness. But even worse are those who worship the formless, impersonal aspect of the Absolute without understanding the personal nature of the Supreme.
Explanation:
This mantra warns against the worship of demigods and the impersonal aspect of the Divine. Worshiping demigods leads to ignorance and bondage, while the worship of an impersonal Absolute (without form or qualities) is considered even more detrimental. This highlights the importance of focusing on the Supreme Personal God (such as Lord Kṛṣṇa) for true realization and spiritual growth.
Mantra Thirteen:
It is said that one outcome arises from worshiping the Supreme Cause of all causes, while a different outcome arises from worshiping that which is not Supreme. This has been taught clearly by learned authorities.
Explanation:
This mantra discusses the significance of the object of worship. It asserts that worshiping the Supreme Being, who is the root of all causes, yields profound spiritual results, while worshiping lesser entities or non-supreme aspects leads to lesser outcomes. The teaching emphasizes the importance of discerning the right focus for one's spiritual practice to achieve liberation.
Mantra Fourteen:
One must perfectly know the Supreme Personality of Godhead, Śrī Kṛṣṇa, along with His transcendental attributes, pastimes, and creation. Only then can one transcend death and attain eternal life full of knowledge and bliss.
Explanation:
This mantra emphasizes the importance of understanding the Supreme Personality of God, particularly Śrī Kṛṣṇa, along with His divine qualities and pastimes. It contrasts the eternal nature of the divine with the temporary nature of material existence, which includes demigods, humans, and animals. The essence of this teaching is that realizing the Supreme God leads to liberation (moksha) from the cycle of birth and death, allowing the individual to experience eternal bliss and knowledge.
Mantra Fifteen:
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥
O Lord, the sustainer of all beings, Your true face is hidden by a veil of dazzling light. Kindly remove that covering and reveal Yourself to Your devoted follower.
Explanation:
In this mantra, the devotee appeals to the Supreme Lord to reveal His true nature, which is obscured by a radiant veil (the "golden vessel"). This reflects the desire for deeper understanding and connection with the divine. The plea to "reveal the ultimate truth" emphasizes the pursuit of spiritual knowledge and enlightenment, indicating that true realization goes beyond superficial understanding.
O Primeval Lord, maintainer of the universe, O supreme destination for the pure souls, please remove Your radiant effulgence so that I may behold Your form of bliss. You are the eternal Supreme Personality, like the sun.
Mantra Seventeen:
When this body turns to ashes, and the breath of life merges with the universal air, O Lord, please remember my actions and the sacrifices I have performed for You, for You are the final recipient of all offerings.
Mantra Eighteen:
The Īśopaniṣad (Isopanisad), also known as the Īśāvāsya Upaniṣad, (Isavasya Upanisad / ईशावास्योपनिषद्)is one of the primary Upaniṣads and is part of the Śukla Yajurveda. Its name is derived from the first word of the text, īśa, meaning "the Lord" or "ruler", and it emphasizes the omnipresence of the Supreme Lord, teaching that everything in the universe is under the control of the Supreme Being, who pervades all creation.
This Upaniṣad, consisting of 18 mantras, offers deep philosophical teachings on the nature of the Supreme, the relationship between the Self and the universe, and the principles of renunciation, knowledge, and action. It bridges the concepts of spiritual wisdom and the physical world, guiding the seeker to live a balanced life with spiritual realization. Its central message is one of harmony between the material and spiritual dimensions of life and the importance of acknowledging the divine presence in all things.
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Īśopaniṣad (Īśāvāsya Upaniṣad)
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥ ॐ शान्तिः शान्तिः शान्तिः॥
The Supreme Lord is complete and perfect. Everything emanating from Him, including the universe, is also complete and perfect. Even though many complete entities emanate from Him, He remains fully intact and perfect.
Īśopaniṣad (Īśāvāsya Upaniṣad)
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥ ॐ शान्तिः शान्तिः शान्तिः॥
The Supreme Lord is complete and perfect. Everything emanating from Him, including the universe, is also complete and perfect. Even though many complete entities emanate from Him, He remains fully intact and perfect.
Mantra One:
ॐ ईशा वास्यमिदः सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥
Everything, whether moving or non-moving, within this universe is under the control of the Lord. One should accept only what is necessary for oneself, recognizing that everything belongs to Him and not taking more than one’s share.
Explanation:
This verse teaches that everything in the universe is enveloped by the divine (Isha). The essence is to recognize the presence of the divine in all things. The directive to "renounce" (tyaktena) suggests that one should not cling to material possessions or desires (ma gṛdhaḥ). Instead, we should enjoy what is necessary (bhuñjīthāḥ) while understanding that ultimately everything belongs to the divine. This promotes a sense of detachment and encourages us to live with respect for the interconnectedness of all existence.
Example:
Imagine visiting a vast park filled with a multitude of attractions and play areas. In this park, you are free to enjoy various activities—swinging on swings, playing on seesaws, and exploring all the available amenities. However, it’s important to engage only in what you need for your enjoyment. Avoid the temptation to claim ownership of everything around you; others deserve to relish their experiences too.
Remember, this park belongs to someone else. While you can delight in its offerings for a time, you cannot take anything with you when you leave. Greed will not serve you well here, for ultimately, none of this is yours. Instead, embrace the joy of sharing this space, allowing everyone to enjoy their share, and always keep in mind that the true owner resides beyond the boundaries of this park
Mantra Two:
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः। एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे॥
By performing duties in accordance with the divine will, one may aspire to live for hundreds of years without being entangled in karma. This is the only way to live without being bound by the results of actions.
Explanation:
In this verse, the emphasis is on performing righteous actions (karmāṇi) while living one's life. The idea is to actively engage in the world, seeking to live a full life (jijīviṣec chataṁ samaḥ) with a focus on good deeds. The phrase "na karma lipyate nare" indicates that when actions are performed selflessly, they do not bind the individual (nare) to the cycle of karma. This encourages a life of purpose and morality, suggesting that liberation can be attained through conscious and righteous living, rather than through renunciation alone.
Mantra Three:
असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः। तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः॥
Those who neglect the soul and live in ignorance will fall into worlds of darkness, suffering, and despair.
Mantra Four:
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत्। तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति॥
Though the Supreme Lord resides in His eternal abode, He moves faster than the mind and surpasses all. No one, not even the powerful deities, can reach Him, for He controls everything from afar, including the forces that govern the universe.
Explanation:
"The Supreme Being does not move, yet is swifter than the mind": This means that although God appears to be stationary and beyond movement, He is so subtle and pervasive that He transcends even the mind's speed, which is the fastest known entity to us.
"The gods (senses) cannot reach Him": The senses and faculties (symbolized by gods in Vedic literature) are limited and cannot grasp the nature of the Supreme. The Supreme Being is beyond the sensory and intellectual reach.
"He surpasses all others who are running": This indicates that even though the Supreme Being is stationary, He is always ahead, surpassing all in creation and action, emphasizing His transcendental nature.
"In Him, the life forces, like air, are established": Mātariśvā (wind or air) represents the vital life energy (prāṇa). This part of the verse expresses that all energies, including life forces and natural elements, are sustained and function within the Supreme Being.
Mantra 4 of the Īśopaniṣad reveals the subtle and omnipresent nature of the Supreme Being, who, though motionless, transcends all time, space, and speed. It underscores that God cannot be comprehended through ordinary senses or intellect, as He is the very source and sustainer of everything in the universe.
This mantra, like many others in the Upanishads, helps us reflect on the paradoxical nature of the divine, which both exists within the world and transcends it simultaneously.
Mantra Five:
तदेजति तन्नैजति तद्दूरे तद्वन्तिके। तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः॥
The Supreme Being both walks and does not walk. He is far away and yet very near. He is inside everything and at the same time outside everything.
Explanation:
This verse gives a paradoxical yet insightful depiction of God, reflecting the transcendental nature of the Supreme Being. God is described as both stationary and moving, distant and near, immanent and transcendent at the same time. This poetic expression signifies the omnipresence and omnipotence of the Supreme Reality.
He moves and does not move: This suggests that God is both dynamic and still. Although the Supreme may appear to be still in His essence, He is actively involved in the creation, maintenance, and dissolution of the universe. This reflects the non-duality and completeness of God.
He is far and near: Though the Supreme Being might seem distant from the material world and beyond human understanding, He is also near to those who seek Him with devotion and can be realized within the heart of the true seeker.
He is inside and outside of everything: This signifies that the Divine is both within the innermost core of every living being and pervades the entire cosmos. There is no place where He is not present, which highlights His omnipresence.
This verse conveys that the Supreme Being cannot be fully comprehended by the limited human mind. He transcends all limitations of time, space, and motion, yet He is closer to us than we can imagine.
This teaching from the Īśopaniṣad emphasizes the infinite, contradictory, and all-encompassing nature of the Divine, a truth that is difficult to grasp fully but is the foundation of many Vedic and Upanishadic teachings on the nature of God.
Mantra Six:
यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति। सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥
One who sees all beings as manifestations of the Supreme, who understands that all beings are part of the Supreme, never feels hatred or enmity toward anyone.
Explanation:
This mantra talks about the oneness of existence and the non-dual vision of a realized soul. The person who understands that the same Ātman (Self) pervades all living beings and that all individual beings are manifestations of the same divine reality sees no division or separateness. Such a person does not feel hatred or dislike toward any being because they understand the unity of all life. This is a description of spiritual enlightenment and realization.
Mantra Seven:
यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः। तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥
A person who sees all living beings as spiritual sparks, one in essence with the Supreme, becomes free from illusion and fear. For such a person, there is no anxiety or delusion.
Explanation:
This mantra builds upon the previous one, emphasizing the state of non-attachment and freedom from illusion. When one sees the underlying unity in all life forms and understands that they are all manifestations of the same Self, there is no room for sorrow or delusion. Sorrow and illusion arise from feelings of separation, but when someone realizes that all beings are connected through the same divine essence, they transcend these emotions and attain inner peace.
Mantra Eight:
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शुद्धमपापविद्धम्। कविर्मनीषी परिभूः स्वयम्भूर्यथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः॥
Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone’s desire since time immemorial.
Explanation:
This mantra gives a detailed description of the Supreme Being or Brahman. It describes God as being:
- Pervasive and present everywhere.
- Shining and radiant without a physical body.
- Bodiless and without physical flaws such as wounds, veins, or tendons.
- Pure and untouched by sin or imperfections.
- The omniscient seer and thinker, who is aware of everything.
- All-powerful and self-existent, not dependent on anything for His existence.
- He is the ultimate organizer of the universe, who has set everything in motion according to truth and reality.
Mantra Nine:
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। ततो भूय इव ते तमो य उ विद्यायाँ रताः॥
Those who immerse themselves in ignorance and material pursuits enter deep darkness. Even worse are those who pursue superficial knowledge, thinking it to be the ultimate truth.
Explanation
This mantra talks about two forms of ignorance:
- Avidyā (nescience or ignorance): refers to attachment to worldly pursuits and materialism.
- Vidyā (so-called knowledge): here, refers to those who falsely believe they possess knowledge, or those who misunderstand spiritual truth.
Mantra Ten:
अन्यदेवाहुर्विद्यया अन्यदाहुरविद्यया। इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे॥
The wise declare that one outcome arises from the pursuit of true knowledge, and a completely different result is obtained from the pursuit of ignorance or false knowledge.
Explanation
This mantra contrasts the results of vidyā (true spiritual knowledge) and avidyā (ignorance or material knowledge). The wise say that by following the path of vidyā, one attains a very different outcome compared to following avidyā.
Here, the mantra subtly refers to the difference between:
- Spiritual knowledge (Vidyā): This refers to the knowledge of the Self, the realization of one's oneness with the Supreme Being, and the path of liberation (moksha).
- Material knowledge (Avidyā): This refers to ignorance or worldly pursuits, leading to attachment to material life and the cycle of birth and death (samsāra).
Mantras 9 and 10 together, highlight the profound distinction between true spiritual knowledge and worldly ignorance. While both may be pursued, their results are vastly different. The Upaniṣad warns against the worship of ignorance and false knowledge, emphasizing the importance of true wisdom that leads to liberation and the realization of the Supreme Truth.
The wisdom of the dhīrās or sages is valued highly in these mantras, as they are the ones who have realized the truth and can guide others. Thus, Mantras 9 and 10 are an invitation to choose the right path: the path of vidyā that leads to enlightenment and freedom from ignorance.
Mantra Eleven:
विद्यां चाविद्यां च यस्तद्वेदोभयं सह। अविद्यायां रतः कृत्वा विद्यासंयोजनं म्रियते॥
Only one who simultaneously understands both material knowledge and spiritual wisdom can transcend death and attain immortality by balancing the two.
Explanation
This mantra emphasizes the importance of understanding both knowledge and ignorance. It teaches that one should not simply pursue spiritual knowledge in isolation but must also understand the nature of ignorance. The balance of both leads to the transcendence of the cycles of birth and death (samsāra). Those who grasp this duality can enjoy true immortality (moksha), moving beyond the transient nature of life.
Mantra Twelve:
Those who worship the demigods, seeking material benefits, enter into darkness. But even worse are those who worship the formless, impersonal aspect of the Absolute without understanding the personal nature of the Supreme.
Explanation:
This mantra warns against the worship of demigods and the impersonal aspect of the Divine. Worshiping demigods leads to ignorance and bondage, while the worship of an impersonal Absolute (without form or qualities) is considered even more detrimental. This highlights the importance of focusing on the Supreme Personal God (such as Lord Kṛṣṇa) for true realization and spiritual growth.
Mantra Thirteen:
It is said that one outcome arises from worshiping the Supreme Cause of all causes, while a different outcome arises from worshiping that which is not Supreme. This has been taught clearly by learned authorities.
Explanation:
This mantra discusses the significance of the object of worship. It asserts that worshiping the Supreme Being, who is the root of all causes, yields profound spiritual results, while worshiping lesser entities or non-supreme aspects leads to lesser outcomes. The teaching emphasizes the importance of discerning the right focus for one's spiritual practice to achieve liberation.
Mantras 11, 12, and 13 together:
- Mantra 11 stresses understanding both knowledge and ignorance to transcend the cycles of life and death.
- Mantra 12 warns against worshiping demigods and the impersonal aspect of divinity, emphasizing a personal relationship with the Supreme.
- Mantra 13 highlights the significance of the object of worship and how it influences one's spiritual journey.
Mantra Fourteen:
One must perfectly know the Supreme Personality of Godhead, Śrī Kṛṣṇa, along with His transcendental attributes, pastimes, and creation. Only then can one transcend death and attain eternal life full of knowledge and bliss.
Explanation:
This mantra emphasizes the importance of understanding the Supreme Personality of God, particularly Śrī Kṛṣṇa, along with His divine qualities and pastimes. It contrasts the eternal nature of the divine with the temporary nature of material existence, which includes demigods, humans, and animals. The essence of this teaching is that realizing the Supreme God leads to liberation (moksha) from the cycle of birth and death, allowing the individual to experience eternal bliss and knowledge.
Significance:
- Knowledge of God: It highlights the need for devotees to understand the complete nature of God and His relationship with the universe.
- Transcendence: It reassures that such knowledge leads to a transcendence of material existence and access to eternal life.
- Integration of Beliefs: It encourages a synthesis of knowledge concerning both the Supreme and the ephemeral aspects of life.
Mantra Fifteen:
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥
O Lord, the sustainer of all beings, Your true face is hidden by a veil of dazzling light. Kindly remove that covering and reveal Yourself to Your devoted follower.
Explanation:
In this mantra, the devotee appeals to the Supreme Lord to reveal His true nature, which is obscured by a radiant veil (the "golden vessel"). This reflects the desire for deeper understanding and connection with the divine. The plea to "reveal the ultimate truth" emphasizes the pursuit of spiritual knowledge and enlightenment, indicating that true realization goes beyond superficial understanding.
Significance:
- Divine Revelation: It highlights the yearning for a direct experience of the divine and the ultimate truth.
- Relationship with God: This mantra encapsulates the essence of devotion, where a devotee seeks closeness to the Supreme Being.
O Primeval Lord, maintainer of the universe, O supreme destination for the pure souls, please remove Your radiant effulgence so that I may behold Your form of bliss. You are the eternal Supreme Personality, like the sun.
Mantra Seventeen:
When this body turns to ashes, and the breath of life merges with the universal air, O Lord, please remember my actions and the sacrifices I have performed for You, for You are the final recipient of all offerings.
Mantra Eighteen:
O Supreme Lord, as radiant as fire, I offer my humble obeisances unto You. Please guide me along the righteous path to reach You, and knowing all my past actions, kindly free me from the consequences of my sins, allowing me to progress without hindrance.
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