Isha - 1-īśāvāsyamidaṃ sarvaṃ

Commentary by Sri Adi Sankaracharya – Translated in English

The word ‘Isa’ is from the verb ‘Ishte’ (rules) and means ‘by the Lord.’ The Lord is Paramesvara, the Paramatman of all. He rules everything being the Atman of all. Should he covered by the Lord, by his own self, the Atman. What? All this, whatsoever moveth on the earth. All this universe, movable and immovable, unreal in absolute truth, should he covered by his self, the Lord, Paramatman, with the idea, “I alone am all this as being the inner self of all.” Just as the had odourthe result of moisture, etc.,produced by contact with water, in sandal and agaru, etc., is hidden (lost) in their naturally agreeable smell produced by the process of rubbing, similarly all this on this earth (the word earth being illustratively used for the whole Cosmos) differentiated as name, form, and action, this bundle of modifications, superimposed upon the Atman by ignorance, and consisting in this seeming duality with its distinctions of doer, enjoyer, etc., will be abandoned by the contemplation of the true Atman. One who thus contemplates on the self as the Paramatman is bound to renounce the three-fold desire of son, etc., and not perform Karma. ‘Tena tyaktena’ means ‘by such renunciation.’ It is well-known that one’s son or servant, abandoned or dead, having therefore no bond of connection, does not protect that one. ‘denunciation’, therefore, is the meaning of this word tyaktena. Bhunjithah means protect. Having thus renounced all desires, do not cherish any desire for wealth. ‘Anybody’s wealth’; do not long for wealth either yours or another’s. Svit is a meaningless particle.

Or, it may be thus interpreted. Do not covet. Why? ‘Whose is wealth?’ is used in the sense of an objection; for nobody has any wealth which could be coveted. The meaning is “all this has been renounced by the contemplation of Jsvara, that the Atman is all. All this, therefore, belongs to the Atman and the Atman is all. Do not, therefore, covet what is unreal.”

Commentary by Swami Sivananda

This first Mantra deals with Jnana-nishtha. It is addressed to those who struggle for the attainment or Knowledge of Brahman or Atma-Jnana. This is the Nivritti marga of Sannyasins or the path of renunciation.

The word Isa comes from the verb Ishte, to rule. It means ‘by the Lord’. The Lord or Isvara rules the whole world. He is the Supreme Ruler. Vasyam means ‘to be covered’ or ‘to be inhabited’. Sankara explains that one should lose the sense of this unreal world in realising Brahman with the idea ‘I alone am all this as being the inner Self of all’.
This world of Nama, Rupa, Kriya and Guna (name, from, action and ality) is superimposed upon the Atman, on account of Avidya or nescience. Therefore duality has cropped up. There are doer, enjoyer, knower, known, seer, seen, subject, object, etc. He who contemplates on the Self as the aramatman or pure Brahman will surely renounce the three kinds of desires viz., son, wealth, name and fame (Putreshana, Vitteshana and Lokeshana). Tena tyaktena means ‘by such renunciation’. Tyaktena means ‘renunciation’. Sankara takes this a noun. Svit is a participle which has no meaning. As the world is unreal and as the objects are worthless what is the use of coveting others’ wealth? Further you will get the supreme, imperishable wealth of Atman by Self-realisation.

Renounce (the desire of ) the world. Renounce (the desires of) the other world. Renounce egoism, selfishness, Deha-adhyasa (body-idea). Renounce the desire for liberation. Renounce the renunciation itself (Tyaga Abhimana). Then you will become that. You will be in itself. “Brahmavit Brahmaiva Bhavati-The knower of Brahman becomes Brahman.’ Desire for liberation will destroy all earthly desires. You must renounce the desire for liberation also. “Na Karmana na prajaya dhanena tyagenaike amritatvam-anasuh-Neither by works nor by progeny, nor by riches but by renunciation alone one attains immortality.’

Links
Commentary on the Isavasya Upanishad by Swami Krishnananda – Divine Life Society
Upanishad Series – Isavasya Upanishad Commentary by Swami Chinmayananda
Commentary on the Isavasya Upanishad by Paramarthananda