It is no child’s play to describe a scriptural commentary written by Shree Swami Mukundananda ji. Yet, this humblest attempt is evidence of the deep inspiration that stirs the hard heart when absorbing the words (i.e., Vaani) of a Shotriya and Brahmanishta Saint. This blog is a symbol of immense gratitude for the gift of knowledge, the ability to comprehend a minuscule portion of it, for His compassionate graces, and full and unconditional acceptance of all those struggling to implement the spiritual principles with commitment.
Swamiji’s Ishavasya Upanishad is a treasure chest of divine knowledge and wisdom. Reading the book changed my perspective from a naïve reviewer to a humble learner. Thus, this blog presents a précis through the lens of an average person in the humble service of a Divine Guru. Only a true Guru can enable one to grasp that which so many erudite scholars fail to fathom – the knowledge of God is to enhance the quality of our devotion, not for intellectual aggrandizement.
The Ishavasya Upanishad, a succinct yet most profound of the principal Upanishads, teaches us numerous philosophical concepts that have the potential to transform one’s life, provided we comprehend the depth of divine knowledge and practice it faithfully. If one walks into an urbane bookstore or surfs the Internet, one may find a variety of commentaries on this scripture, penned by both spiritualists and epistemologists. However, most of these are overly terse, arid, or both. Swami Mukundananda ji's commentary breathes life not only into its eighteen mantras but also the Shanti Path and preliminary sections by unveiling their deeply devotional, practical, and philosophical dimensions.
The conceptual clarity, practical relevance, and devotional reverence in Swamiji’s book demonstrate how this knowledge is not merely to be studied but to be lived. With this intent, the blog presents the uniqueness of this book as well as the concepts that can guide us to live a better life by appreciating its value.
Distinctive Aspects of Swamiji’s Ishavasya Upanishad
Much like His widely acclaimed commentary on the Bhagavad Gita – The Song of God, Swamiji’s Ishavasya Upanishad stands out as a treasure-house of divine wisdom presented with stunning clarity and depth. What makes this book particularly powerful is its ability to engage all kinds of readers – from the spiritually curious to those with a scholarly mindset. Similar to His Bhagavad Gita, for the benefit of readers, each Mantra presents the English transliteration; each Sanskrit word is decoded to enable comprehension, followed by the meaning and commentary that expounds the depth of the underlying divine knowledge. Illustrated with interesting anecdotes, this book captures the intellect and heart as readers go through the pages.
Each Mantra also includes a special section titled “For the Scholar,” which delves into technical insights, provides an interpretation of the Mantra based on its original intent, and cross-references other scriptures – all of which add to the credibility of the book and its author. Additionally, the introduction to the Upanishads, the Ishavasya Upanishad in particular, common Vedic terms with meanings, and the “Useful Note” before the mantras, together, provide a rare and brilliant orientation to the overall structure and philosophy. Swamiji’s holistic approach and unique style invite us not only to understand the teachings intellectually but to apply them with devotion in our daily lives.
Above all, Swamiji’s sentiments of dedicating the book to His Guru, Jagadguru Shree Kripalu ji Maharaj is another distinctive aspect. One cannot help but be touched by His humility and surrender – evidence of one who is filled with the knowledge of God/Guru.
The following sections present a taxonomy of critical concepts described in this book. Various Mantras that most closely align with a concept are categorized together as a natural way to portray the depth of the gems of knowledge and wisdom.
The Knowledge of God at the Feet of the Guru
The powerful introduction to the scripture establishes the need to understand the divinity of God through reliable means. Given that the Upanishads are integral to the Vedas, which are manifested by the breath of God (p. 6), their trustworthiness is inherent and needs no further validation. In other words, the Vedas are apaurusheya (i.e., beyond human creation). In contrast, human knowledge is material and therefore subject to four kinds of pitfalls, including karnapatava (i.e., limitations of the senses of perception), bhram (i.e., perceptual illusion), pramad (i.e., mistakes due to cognitive distortions), and vipralipsa (i.e., the propensity to cheat; pp. 6-7).
Building on this foundation, Swamiji beautifully explains the relevance of the Ishavasya Upanishad as the Upanishad of the all-pervading God (pp. 23-24). Where the Vedas have classified knowledge by the three different paths, i.e., karm-kand, jnana-kand, and upasana-kand, the Ishopanishad beautifully integrates all of them with a primary focus on devotion to God in alignment with our true nature and purpose to attain Him (p. 24).
God and His Universe: Complete, Abundant, Transcendent, and Incomprehensible
The infinite, magnificent, and divine virtues of God are beautifully illustrated in the Shanti Path and other Mantras (e.g., 4 and 5).
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥
ॐ शान्तिः शान्तिः शान्तिः॥
oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudachyate
pūrṇasya pūrṇamādāya pūrṇamevāvaśhiṣhyate
oṁ śhāntiḥ śhāntiḥ śhāntiḥ
In the Shanti Path preceding the Mantras, Swamiji beautifully establishes the spiritual foundation and intention by describing the infinite shaktis or powers of God. Each Sanskrit word describes the immense and infinite virtues of God and everything in His creation. To appreciate this world and its nuances, it is necessary to understand, at least theoretically, the nature of God, His glories, and the inherent perfection in His creation.
Quoting Sage Parashar’s verse from the Vishnu Puran, Swamiji explains the virtues of God, including but not limited to His infinite strength, knowledge, beauty, fame, opulence, and renunciation (p. 28). He further embellished these by citing the limitless glories of God described in many other scriptures, all of which admit to the impossibility of defining God’s virtues, even by divine personalities like Anant Shesh and Ved Vyas.
The prime message is that God and His creation are complete, abundant, and perfect, and no matter how much is subtracted, they will still retain the quality and quantity of infinity. This is equally true of all of God’s Avatars as well, regardless of whether Their powers are revealed or concealed. To believe otherwise reflects the darkness of our material consciousness. While material minds have ingrained the belief of a limited pie, divine consciousness encourages us to replace it with that of abundance in God’s creation. In other words, there is enough for everyone to succeed spiritually (p. 29).
Another critical element of God’s infinite and perfect world is that it is flawless for our internal growth. No spiritual progress would occur if everything in creation operated with mechanistic precision. In fact, we would be at risk for complacency and continue to seek self-serving pleasures to gratify our material senses. It is pain and suffering that lead to the spiritual evolution of souls (pp. 30-32). Additionally, the suffering persists until each soul attains the level of perfection that reflects our identity as a tiny fragment of the all-perfect God. Thus, as evolving souls, we must accept suffering as His Prasad without complaining (to fulfill the second condition of surrender to God, “pratikulyasya varjanam,” Hari Bhakti Vilas 11.676.33). As Swamiji reminds us, “Pain is inevitable, but misery is an option.” Thus, God’s creation is perfect for our internal growth.
God’s inconceivable, immeasurable, and contradictory qualities are further described in Mantras 4 and 5. Swamiji beautifully explains this dense and complex concept in a way that is easier to understand compared to the commentaries by other authors. Swamiji explains that God is motionless while also repositioning Himself at the same time. Mantra 4 illuminates the inconceivable shaktis of God – how He governs His creation by residing in three locations.
- God resides in His divine abode, Golok, and all His personal Forms also have Their individual lokas (e.g., Vaikunth, Saket, etc.). Even more awe-inspiring is that God’s shaktis are so inconceivably immense that He does not need to leave His abode to manage the activities of His creation. He simultaneously and effectively performs all of those even when He takes an Avatar and descends on any material realm (i.e., He is lokastha, pp. 56-57).
- God also resides in every atom of His creation (i.e., He is vishvastha, p. 57). God’s compassion is deeper than all of His creation, in that He becomes the refuge of all entities by pervading the world to nourish the living beings. Swamiji skillfully references Shree Krishna’s words in the Bhagavad Gita (7.7), that God lives in all things and all things live in Him. This potency is further elaborated in Bhagavad Gita, Verses 7.8 to 7.11 and 15.12.
- God also resides in the hearts of all souls, tracks their karmas, and delivers consequences accordingly at the right time (i.e., God is jivastha, p. 58). Even though God resides in all souls, a very humbling notion is that no material soul can ever comprehend God, His powers, or His creation. From that perspective, He is far away from us, even though there is not a hair’s breadth distance between Him and us.
The contradictory characteristics of God are further described in Mantra 5 to illustrate the dualities in God and His creation; He walks and yet remains still, is far and yet near, and resides in everything and vice versa. Swamiji brilliantly explains the notion of how God is immovably situated in the hearts of the souls that symbolize movement while also residing in a moving world. He accompanies souls as they transmigrate from one life to another while remaining detached and equitable toward all souls (pp. 64-65). And yet, He moves in His divine personal form to grace His devotees when He takes an Avatar.
For spiritual aspirants, the implication is that while God uses His Law of Karma to dispense justice as per the actions of the souls, He applies the Law of Grace for those devoted to Him in the spirit or act of surrender. He compassionately showers His divine knowledge, bliss, and love upon such souls, and is even willing to serve them. God performs all these inconceivable functions through His potent Yogmaya Shakti (p. 68). This knowledge must deepen our devotion and love for God by making the effort to perceive His presence everywhere around us.
Purposeful Renunciation: Everything Belongs to Him
ॐ ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ १॥
oṁ īśhā vāsyamidaṁ sarvaṁ yatkiñcha jagatyāṁ jagat
tena tyaktena bhuñjīthā mā gṛidhaḥ kasyasviddhanam
The knowledge of God’s infinite, magnificent, and divine virtues is expanded in the all-encompassing Mantra 1. If we could not access any other scripture, just this verse, it would suffice to teach us the way to live a meaningful life.
This verse explains that God pervades every atom of His creation. Therefore, we souls must renounce the sense of proprietorship that comes from a false identification with the body, making us believe that the objects of the world are for our enjoyment. Correcting the fallacies in alternate interpretations of this verse, Swamiji draws our attention to the Vedic scriptures to logically explain how God manifests the world. Considering the source of this true knowledge, everything in this world is God’s property. He is the irrefutable owner of the entirety (p. 39).
In forgetfulness of this truth, when ignorance and pride overpower our intellect, we become possessive of material things and use them for our enjoyment, we violate the fifth principle of surrender to God (“atma-nikshepa-karpanye,” Hari Bhakti Vilas 11.676.33). We arrived in God’s world empty-handed and will depart the same way. We must remember this truth and renounce the attachment and desire to utilize things for our sensual pleasure. In other words, when God is situated in His entire creation and in us, everything in it is for His enjoyment. In alignment with our constitutional nature, we must serve Him and not perceive ourselves as the bhogata or enjoyers. This is renunciation.
The primary message from Swamiji’s interpretation is that as spiritual aspirants, we must live in the world but dedicate all our actions and possessions to God to free ourselves of sins. Thus, renunciation is not in believing that the external world is an illusion, so it should be given up; it is about abandoning the desires and attachment to material things that epitomize our internal world (p. 42).
Overcome Ignoble Proclivities Through Knowledge: Envision God in Others
Swamiji takes us deeper into the meaning of renunciation by explaining that when we internalize the knowledge of God’s omnipresence and omnipotence, we will perceive God and His divine virtues in other souls too. By implication, material souls will renounce the ignoble desires for fame, recognition, ego, false pride, etc. that obliterate sublime thoughts, words, and deeds.
In Mantra 6, Swamiji beautifully expounds the importance of overcoming the toxic quality of vijugupsate, manifested in the form of hatred and envy for others.
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६॥
yastu sarvāṇi bhūtānyātmanyevānupaśhyati
sarvabhūteṣhu chātmānaṁ tato na vijugupsate
The underlying reason that the mind harbors such negative emotions is twofold: First, it seeks the gratification of its own desires, and when unfulfilled, it resorts to anger (Bhagavad Gita, 2.62 and 2.63). Second, observing the accomplishments of others leads to an admission of one’s own shortcomings. The ego then pacifies itself through fault-finding. Such ignoble tendencies lead to spiritual downfall. The profundity of this verse and Swamiji’s interpretation touches the core of the reader, beyond any psychological theory on the workings of the mind.
The antidote for such detrimental emotions is to perceive everyone with the “eyes of the scriptures” or jnana chakshu (p. 71). If we remember that the admirable qualities in others are indeed God’s shaktis, as He created everyone from Himself, then the illusion of our independent existence will be dispelled (p. 73). Internalizing this knowledge will dispel ignorance and enable one to develop an equanimous vision like that of the saints.
The consciousness of saints is aligned with that of God. Therefore, their elevated state is free of both moha (i.e., delusion) and shoka (i.e., sorrow) at the loss of any material object (Mantra 7). Being situated in divine knowledge, they perceive God in every element of His creation, including material souls (pp. 76-78). Swamiji beautifully explains that our deluded attachment to ephemeral things of the world is the root cause of sorrow or grief upon their loss. If our belief in the true knowledge of the scriptures is resolute, then we will dispel both of those impious attributes and attain ackatva or oneness with the consciousness of God (p. 79). It is this vision that nurtures humility, compassion, and love for all. Swamiji further elaborates that this vision is not just a philosophical concept but spiritually transformational, essential for developing selfless devotion to God/Guru.
If the knowledge of God does not lead to practical wisdom, it is indeed avidya.
Pitfalls of Ignorance and Misguided Knowledge (Avidya)
When the knowledge of God, His immensely infinite creation, our relationship with Him, and how to attain ackatva slips from the intellect, then sorrows overcome the material mind. The mind’s deluded attachment to ephemeral things of the world is rooted in a misconception regarding the purpose of the material world vis-à-vis the spiritual world. Swamiji masterfully explains these concepts rooted in avidya in Mantras 3 and 9 to 12.
Specifically, Mantra 3 expands on the pitfalls of ignorance described in Mantra 1. When souls cling exclusively to gross materialism (i.e., avidya), merely to satiate their endless desires through a sinful life (i.e., vikarm), they will have to bear the consequences upon death. As a result of spiritual downfall, they will be sent to hellish abodes, deprived of sunlight (i.e., source of vidya), and become filled with tamasic vrittis or proclivities. This is akin to the suicide of the soul due to the wrong mindset and misguided knowledge. As Swamiji warns us, the best antidote is to prevent spiritual downfall by not entering the three gates to hell – material desires, anger, and greed.
While following one extreme path of gross materialism is harmful, Mantra 9 explains that pursuing the other extreme, i.e., spiritual science alone, is also harmful. One may wonder about the validity of this statement. Swamiji brilliantly alleviates this doubt by explaining that those who propagate extreme spirituality disregard the care needed for the maintenance of the physical body. They are misguided by the conjecture that such actions would “pollute their consciousness with worldliness” (p. 99). This is also true about people who follow extreme ritualistic pursuits that do not lead to loving devotion for God.
Swamiji articulates a balanced view in Mantra 10, suggesting that both material and spiritual knowledge are necessary, but neither is sufficient when practiced in isolation. The consequences of following both paths to the extreme are also different. He warns that material knowledge devoid of spiritual anchoring leads to delusion, while speculative knowledge devoid of devotion leads to dry intellectualism. Swamiji's practical wisdom is yet another evidence of the need for a true Guru to practice spirituality with a balanced perspective.
Mantra 11 helps us to understand how to rise above the pitfalls of misguided knowledge through practical ways to utilize material science to attain one’s spiritual goals. The bottom line in this verse is that we must respect this body as a vehicle to attain God and hence take care of the body as a precious tool, albeit without attachment to it. The purpose of receiving the human form is the ability to do the purusharth necessary to attach the mind to God. Through practice, we may utilize spiritual principles to develop good core values and beliefs, resist worldly temptations, and in general, to become better people. Such sustained practice will one day take us to God’s doorstep.
There is yet another kind of misguided knowledge of which we should all be cautious (Mantra 12). Our mind can only be attached to one source – God or the world He created. Swamiji’s phenomenal interpretation of this mantra helps us to understand the outcome of worshipping either of the two realms – sambhūti or asambhūti. Sambhuti is explained as “of independent being,” meaning one who is not dependent upon any other origin. That implies God alone, as He is the Cause of all causes (p. 115). In contrast, all other living beings, including the celestial gods, ancestors, humans, ghosts, and material objects, fall in the realm of asambhūti, i.e., sources that originated from God.
The consequence of attaching the mind to asambhūti is darkness or avidya, implying that the soul, upon death of the body, will attain the (dark or material) object of their attachment. Compared to this, the consequence of attaching the mind to sambhūti is God-realization, provided that it is the mind that is attached to God and engages in devotion for His pleasure. Swamiji cautions spiritual aspirants to be very self-aware during this stage to avoid the pitfalls of egotism, pride, hypocrisy, jealousy, etc. (p. 121). If we fail to protect our spiritual assets, then we will get derailed from devotion, using it to impress others, garner praise, and fulfill self-serving needs.
How then should we live our lives to be protected from attaching the mind to worldly objects, and also from incorrect forms of worship? The following sections provide a roadmap for the same.
Aspire for Life with Worldly Detachment: Decoding Karm Yog
God is eternal, and as His tiny fragments, we (the souls) are eternal too. It is this element of eternality that is the source of the desire for life. However, we must live discriminatingly in this temporary material world with the only desire to serve God; if not, we will fall into the trap of avidya.
In Mantra 2, Swamiji beautifully explains the concept of jijīviṣha or aspiration to live. Instead of desiring life due to a fear of death, we must aspire to live for a hundred years, utilizing the rare human form as an opportunity to serve God. Furthering the concept of renouncing material desires for self-gratification, this verse underscores the importance of engaging in work to please God, without attachment to the action or its outcome.
Swamiji links this mantra directly with the concept of karm yog as explained in the Bhagavad Gita (18.17). When actions are free from the pride of doership and performed as a service to God, the desire for fruits is also renounced. Then, these actions become a means for liberation from the karmic cycle or material bondage.
The deep message here is that detachment and renunciation should not be motivated by escapism from life’s miseries. Instead, we must discharge our worldly duties with the body while attaching the mind to God (i.e., inaction in action; Bhagavad Gita, 4.18). This is akarm. This message is further explained with compelling logic in Mantras 13 and 14.
Mantra 13 enlightens us to understand that the external world is not the cause of our suffering. It is created by the all-perfect God, hence, there is nothing inauspicious or imperfect. When human beings properly utilize the material world for a higher purpose (i.e., upayog), things flow smoothly. However, when they misuse it for sensual enjoyment (i.e., upabhog), they experience misery and blame the external world (p. 123). As noted previously, the outcome of attaching the mind to the material world vs. to God is dramatically different. Swamiji logically articulates that saints live in the same external world and experience bliss, so how could it be problematic?
The implication is the need to purify the mind through devotion to God (i.e., sambhuti upasana). Because God is gunateet or beyond the three mayic gunas or modes, devotion to God will purify our material minds until our sharanagati or surrender is complete. The only way to perfect one’s devotion is through ananya bhakti (i.e., exclusive devotion) to God, without any attachment in the material world. This is because the material intellect is afflicted by five defects: (1) Raga (i.e., attachment to objects and people); (2) Dwesh (i.e., bitterness and resentment); (3) Asmita (i.e., the ego that creates false identification); (4) Abhinivesh (i.e., fear of death); and Avidya (i.e., ignorance of our true identity). These defects cannot be overcome by self-effort. Only under the guidance of a true Guru, who knows the Absolute Truth, can souls find salvation from the internal world while residing in the external world.
In Mantra 14, Swamiji masterfully enlightens the seekers with the knowledge that will enable us to simultaneously detach from the external world and attach the mind to God. This process will purify our internal world. Swamiji expertly illuminates the nature of the material world by describing two terms – asambhūti and vināśhaṁ – symbolizing temporary creation and destruction. Everything in this material creation is temporary and subject to destruction, including possessions, relationships, and our physical body. Everything will be left behind. Therefore, it is not prudent to become attached to that which is temporary. The mind should be attached to that which is eternal – God. This is the key to attaining the bliss that the soul has been seeking since infinite lifetimes.
The prime message is that we can utilize the external world to sustain our body, an instrument for establishing a devotional relationship with God. We can focus on feeling His divine presence as our Witness and Protector everywhere around us. With this belief, every action becomes an offering to God for His pleasure (p. 136).
The remaining Mantras describe the sentiments that will enable us to intensify our devotion to God – the ultimate purpose of the scripture and Swamiji’s commentary.
Humbly Beseech the Lord for Divine Union Through Selfless Devotion
Many previous mantras described the virtues of God to equip spiritual seekers with the knowledge of God. Mantra 8 describes eleven names of God, some describing His attributes, and others the nature of His forms and works. These provide a basis for us to exult in His glories. These names characterize God as (1) One endowed with brilliance and omnipotence, (2) manifesting purity, (3) untouched by pious and impious deeds, (4) non-different body, mind, senses, and soul, (5) divine body (that does not incur wounds), (6) spiritual body, not made of material elements, (7) knower and revealer of the Truth, (8) the wise One who contemplates on deep principles, (9) One who is present everywhere simultaneously, (10) One who is self-manifest or the cause of all causes, and (11) “One who creates life materials, leading to the experience of joys and sorrows, for living entities based on their karmas” (p. 91). Reflecting on these attributes will deepen our devotion to God.
Swamiji’s interpretation of the last set of Mantras (15 to 18) is indescribably awe-inspiring, leaving one speechless and filled with admiration. To think that anyone could summarize the divine elucidation is not only naïve but also foolhardy. With full awareness of the limitations even of humble service, we direct readers to refer directly to Swamiji’s commentary to savor the sweet nectar of these four mantras.
In Mantra 15, Swamiji beautifully discriminates between the soul’s material duties (i.e., apara dharma) and spiritual duty (i.e., para dharma). Following one’s apara dharma is tied to bodily designations, therefore, it does not substitute for para dharma, which is the ultimate, highest, and permanent dharma of the soul (p. 139). With this realization, this Mantra, from the perspective of devotees, cries out from the heart, beseeching God to shed His effulgence that makes Him imperceptible to material souls, and give His Divine Darshan in His personal form. The brilliant interpretation of this mantra refutes the claim of jnanis that God is only formless by elucidating the meaning of a name for God, Pūṣhan (i.e., transcendental bliss).
The key message is that unless coupled with devotion, God cannot be attained by austerities, charity, altruistic acts, fasting, ritualistic worship, fire sacrifices, or adherence to scriptural do’s and don’ts (p. 142). However, for those practicing bhakti or devotion to God/Guru, nothing else is needed to attain Him.
The intensity of the devotional prayer in Mantra 16 beseeches God for His darshan.
“O Nourisher of devotional sentiments! O Supreme Knower of the Vedas! O Personification of knowledge! O Regulator of all! O Inspirer of the souls! O Giver of Joy to Brahma! Please remove these brilliant rays and withdraw this divine effulgence, so that I may behold the vision of Your most auspicious Form. Being a fragmental part of the Supreme, I am one with You” (p. 146).
This prayer is to that God who is the Ocean of Bliss (i.e., Madhu svabhav) and the One who relishes the devotional sentiments of true devotees (i.e., Madhukar svabhav). Swamiji unequivocally explains how the different names used in the Mantra refer to the Supreme Lord alone, not to any of the celestial gods, a mistake made by many commentators who take the meaning literally. One truly has to read Swamiji's commentary to appreciate the depth behind the names used for God.
Similar to the previous one, Mantras 17 and 18 express a true devotee’s intense yearning and heart-wrenching cries to selflessly serve the Lord in His divine abode, and the willingness to sacrifice one’s life force for the fulfillment of this aspiration. Additionally, the devotee fervently prays to God to enable the poor mayic soul to selflessly serve the Lord by burning all the karmas of endless lifetimes, and to destroy the trappings of maya. The intensity of these verses cannot be communicated in any way other than Swamiji’s own words (i.e., Divine Vaani). Therefore, we end with the translation of the two Mantras verbatim from the book, deeply grateful that Swamiji has offered the prayer to God in Mantra 18 on behalf of all the fledgling devotees.
“May my prana now merge into my Pranadhar, Who is the Bestower of nectar-like sweetness. May this body burn in the fire of devotion and become holy ash. Om! O Enjoyer of my bhakti yajna! To You, I dedicate all my devotional efforts. Please remember me (grace me), Your devotee. I offer my all to You. Please remember to consummate my deepest aspiration” (Mantra 17, p. 154).
“O Lord, Thou art the Deity of the fire of devotion in me. O Supreme Treasure of life, please take us by a divine path. O Resplendent One! You know all our countless intentions and karma performed in this world of maya. Please destroy the karmas that bind us and prevent us from attaining Your divine abode. We repeatedly sing Your glories and offer our prayerful obeisance unto You” (Mantra 18, p. 161).
Conclusion
Swami Mukundananda ji’s commentary on the Ishavasya Upanishad has done what none other has yet accomplished. It has demystified the abstract scriptural knowledge so skillfully to integrate the philosophical tenets to the ultimate goal – to engage in loving devotion to God to attain Him. If scriptural philosophies do not lead to selfless love for God, the purpose is not served. To that effect, Swamiji’s commentary appears to be a landmark like those of other saints in history who wrote commentaries based on the need of the day and age. It establishes His ādhipatya, or supremacy in the interpretation of God’s language of the soul.
For material jivatmas like us who are sincerely aspiring for spiritual progress, this book is not merely a resource but a tool to enhance one’s sadhana.
Call to Action
Here are some tips on how to absorb Swamiji’s commentary:
- Read with Reflection: Each mantra offers a complete philosophical and devotional interpretation. Most of all, contemplate the key takeaways. Do read the concise definitions of critical Vedic terms to make the knowledge more meaningful and comprehensible. Allow yourself to be pulled into the depths of devotional sentiments. Contemplate the knowledge to develop faith, and use the book for your personal sadhana.
- Watch the YouTube Videos on the Ishavasya Upanishad: For a richer experience, watch Swamiji’s deeply awe-inspiring lectures on His Bhagavad Gita YouTube channel while reading His commentary! You will be transported to another realm; this is a promise.
Resources
- Mukundananda, S. (2025). Ishavasya Upanishad. Rupa Publications Pvt Ltd: New Delhi, India.
- Swami Mukundananda ji’s Ishavasya Upanishad lectures on His YouTube Bhagavad Gita Channel's Playlist.
- Mukundananda, S. (2022). Bhagavad Gita – The Song of God, Westland Publications: Chennai, India.
