Isavasya Upanishad : ( 26/12/2012. )

In the second wave (stanza-2.), the Master indicates the ' Path of Action'  which, according to Seers, must be sincerely pursued  by all others who cannot follow the earlier advocated 'Path of Renunciation'( seen in the stanza-1.)   SLOKAM(STANZA)-2. Kurvan-neveha  karmani  jijiviset-chatagm  samah, evam  tvayi  nanya-theto  sti  na  karma  lipyate  nare. Performing, verily, work in this world should one desire  to live a full hundred years. This alone is right, for where is no other right path. Action never clings to a man following this path.

In the first wave  Slokam-1, an entire chapter of ideas has been summarised by the great teachers to expose the Theory of Truth  and how it can be gained via the ' Path of Renunciation' and   how the   realised Truth can be maintained and consistently enjoyed  through values of life founded upon a complete detachment from all the material glory, the passing success, and the flimsy popularity!  SLOKAM [STANZA]-1. Om  isavasyam-idagmsarvam  yat-kinca jagatyam jagat tena tyaktena bhunjitha ma grdhah kasya svid dhanam All this, whatever  moves  in  this  universe,  including  the  universe,  itself  moving,  is  indwelt  or  pervaded  or  enveloped  or clothed  by  the Lord. That  renounced, thou should st  enjoy. Covet  not  any body's  Wealth. This slokam  is intended for those of our generation who believe in the ' Path of Renunciation'  or ' Knowledge'.   The entire world world of perceptions, feelings, and ideas exists only in the

Om  purna-madah  purna-midam  purnat  purnam-udacyate, Purnasya  purna-madaya  purna-meva-vasisyate Om  Santih!  Santih!!  Santih!!! That is Whole,  This is  Whole;  from  the Whole,  the  Whole  becomes  manifest. From  the Whole,  when  the Whole  is  negated,  what  remains  is  again  the  Whole.  This peace-invocation  reads as though a pleasant contradiction in terms.  On a very superficial reading one is apt to consider  only its word-meaning and each sentence should certainly confuse and confound anybody who reads its literal translation in English or any other language. This is a philosophical truth-declaration, and as such unless we know something of the Vedantic  conclusions over the theme of the transcendental Infinite and its relationship with the Finite, this slokam should necessarily confuse any reader. This Self alone is the Truth :-Eternal, It is about this Infinite Truth. The finite plurality  constituting the world of phenomena is a super-im

The Isavasya Upanisad is the last chapter of the Sukla-Yajur-veda Samhita, and since it is found as an integral part of a definite and known Samhita, this Upanisad is sometimes called the Samhitopanisad. The Upanisad declarations, when they are in metrical form, are called mantrs, and versified Upanisads are called Mantropanisads. Isavasya is one of the most prominant and beautiful, even unparalleled Mantropanisads known to us today. Very rarely have we even an internal evidence to ascribe definitely many of the Upanisads  to a recognisable Guru personage. And, never have the great   Rishies dared to sign their Upanisad- declarations as their own. Thus, the Upanisads are not generally named after any known Master. No Upanisad study ever starts in the old Rishies tradition without both the Master and the disciples chanting together an invocation mantra. This prayer-chanting concludes always by a 'prayer-of-peace'. The prayer of Rishies in the Halls of Wisdom were thu