Isavasya Upanishad

In this world, whatever moveable and immoveable, everything is covered by Isvara-one who is in the form of one's own nature। You may protect the Self through committment to karma, offering the intellect to Isvara, having given up self desire। One should protect Self through committment to Karmayoga, then you may protect the Self, by renouncing all the three desires like desire of begetting son, accumulating wealth and achieving fame। One should protect oneself through the committment to Self-knowledge. You should not covet anybody's wealth. 1

While doing Karmas enjoined by scriptures, let one may have a desire to live hundred years। In this manner, bad Karma would not affect the person, when he confines oneself with the body। Without proper committment to Karma, there is no other method by which bad Karma can be avoided। (to the person.) 2

Those d evatas and d emons, who do not know the nature of Parmatma, as limitless and non dual, they are covered by ignorance. They (give truthfulness) only to what they have experienced in their bodies. Who are they? Those who donot know oneself as Atma, disregard the Atma because of ignorance, they as though kill Atma. Those ignorant people having given up their bodies, get into the cycle of Samsara again & again, according to ones own Karma and the order of the Karma। 3

Mind which is characterized by volition and doubt, wellknown for its speed, but Brahman which is unmoving, same in all beings is faster than the mind from the stand point of adjucent. Mind can grasp only in the presence of consciousness. Sense organs cannot overtake this Atma, because of the natute of all pervasiveness and not available in the field of senses. This Atma, consciosness moving fast and crosses over the others, like mind, speech etc. Itself remaining unchanged, being only, mere presence of consciousness, Matrisva(Hiranya-garabha) allots karmas/activities of all beings। 4

That consciousness from the stand point of the adjacent, moves, but from stand point of its real
nature, it does not move, being of the nature of not undergoing any change.That Atma, consciosness is far off for ignorant people, that consciousness is very near for the wise men.That Atma, consciosness being very subtle, it exsists in all the universe. That Atma, consciosness, being the nature of all pervasiveness exsists outside of universe, manifesting as name, form and activity। 5

A person, desirous of Moksa, knows without any doubt that every being, starting from Brahmaji
to a blade of grass is not separate from the Self. "I am, as consciousness, a witness, unconditionally present in all beings", and knows the Self as Atma. That person does not hate because of the vision; that all beings are not separate from him/her। He/she never does condemn or praise to anybody. 6

At time of understanding/realization, one who sees all beings, begining from the unmanifest and
ending with the immobile, as one self, he/she constantly sees, in reality, that 'I am indeed Atma of all beings'. What sorrow, what delusion can be there for a seer who is the knower, seeing oneness everywhere with reference to Atma। Here, the word 'what' has been used as an explitive। 7

That Atma is all pervasive, pure, who is endowed with brightness, without any body; * subtle body, is negated। * Without any wounds, without muscles; gross body is negatated by Sruti using two adjectives, 'Avranam and Asnanaviram'. * Taintless, without any ignorance, by this causal body is negated. Untouched by any Papa and Punya, omniscient, ruler of mind, one who transcends everything, one who exsists with oneself, one who allots duties duly, from the relative stand point to the Parjapaties called years। 8

Those people who perform only karmas charecterized by Agnihotra etc., enter into blinding
darkness(The name of Naraka). And those people who engage in only meditation with reference to Devata, will enter in even greater darkness। 9

They speak of, different results for meditation. They also tell different results for Karma like
Agnihotradi ritual. We heard the statements of wise men that both(Karma & Upasana) become Angi (main ritual)। Thus we have heard fron the teachers who clearly taught to us.(Karma and Upasana.) 10

The one who does both U pasana(Vidya)of a Devata and Karma(Avidya)like Agnihotra, gradually attains immortality(relative), having overcome death, through Karma(Avidya) and through Devata Upasana(Vivya)। The nature of Karma and Upasana is overcoming death11

Ignorant people, who do Upasana(worship)of Prakrti, the unmanifest, which is of the nature of
cause, they enter into blinding darkness, innvisible dark world. Ignorant people, who are devoted to Hiranyagarbha, the manifest, enter into greater darkness. Here condemnation is not for the sake of condemnation but for the sake of the praise of the combination of Karma and Upasana12

Seers tell different results by the name of eight powers(Siddhis) because of Upasana of
Hiranyagabha. Seers also tell diferent results, by the name of absorption into Prakrti because of
Upasana of the unmanifest. In this manner both(Hiranyagarbha & Prakrti) become Angis-the main ritual, thus, we have heard the words of wise men. The teachers clearly taught us the results of Sambhava and Asambhava(Hiranyagrabha and the Unmanifest).13

The one who does both, the U pasana(worship of Prakrti), i.e. the unmanifest and Hiranyagarbha (i.e.Vinasha)the manifest. By the worship of Hiranya g arabha, he overcomes death, which is the group of defects like desire, Adharma and not belonging to Isvara. By the worship of Prakrti, he attains immortality, which is of the nature of absorption of death. Gradually attains relative immortality, which is the result of the combination( Karma & Upasana)14

O Sun ! O Nourisher! the door of Hiranyagrabha, who is in solar orb is covered by the brilliant
light like gold. O Sun, may you open that covered door in order to have a vision of Hiranyagarbha for me, who is truthful or who is the performer of rightful duties। 15

O Nourisher! O Solitary travellor! O Controller! O Sun! O Son of Prapati may you remove the
gathered/covered rays.Your brilliance is the most graceful. I shall see you in that form. One who is in the solar system or one who is the whole universe, in the form of Prana and intellect, that person I am। 16

Let my Prana merge with the universal Prana, which is not subject to death. Having given up
this limiting body, let this body be reduced to ashes. O H iranyagarbha, O mind, may you remember the time what ( meditation) you did!. Or, O Fire, remember all Karmas which were done by me. Repitition implies gratitude.17

O Fire devata! may you lead us through the good path to experience the result of all Karmas and meditations. May you destroy our bad karmas. We offer unto you the words of salutations.18