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*Ishavasya Upanishad -20*
*SUMMARY – Part – 3*
In the first two parts, we saw the summary of teachings given in mantras 1 to 8. In effect, the Upanishad emphasises that, whoever gains the true knowledge of Advaita that the entire Universe is nothing but Paramathma is free from saṁsāra. Saṁsāra has several expressions but in Īśāvāsya Upanishad, there are three expressions: śoka (grief or worry), moha (expectation of peace, security, and happiness, from people and things) and Jugupsā (seeking security from the outside world or feeling of insecurity). All these three will go away only by ātmā-jñānam. This is nivṛtti-mārga.
Next onto pravṛtti-mārga (mantras 9 to 14). Pravṛtti-mārga consists of karma-yoga and upāsana-yoga. Upāsana means meditation on God. Karma means either religious activity or secular activity. Any karma or upāsana will become yoga, when we dedicate it to the Lord and seek only spiritual progress. This is called niṣkāma-karma or karma-yoga and upāsana-yoga.
The Upanishad condemns sakāma-karma and sakāma-upāsana and glorifies niṣkāma- karma and niṣkāma-upāsana. Not only that, it glorifies the combination of both of them which complement and supplement each other, especially, since upāsana is the only remedy for a preoccupied mind. In upāsana, we train the mind to concentrate and focus.
Therefore karma-upāsana-samuccaya (combination) is presented from mantras 9 to 14. The upāsana highlighted here is hiraṇyagarbha-upāsana otherwise called Īśvara-upāsana. The second one is prakṛti-upāsana or Īśvara-śakti-upāsana. This is called pravṛtti-mārga. Karma-yoga primarily involves pañca-mahā-yajña.
Then comes the final part, from mantra 15 to 18. After practicing karma and upāsana, a gṛhastha in pravṛtti-mārga has got two options. One option is: remaining in gṛhastha- āśrama itself, he or she can come to jñāna-yoga which is a consistent and systematic study of Vedāntic scriptures for a length of time, under the guidance of a competent ācārya. In simple language, spiritual educational program is jñāna-yoga.
A gṛhastha must come to jñāna-yoga because karma and upāsana can prepare the mind, but they can never give jñānam or mokṣa. How much ever upāsana, pūjā or nāma- saṅkīrtanam is done, they can purify the mind alright but they can never ever give jñānam. Therefore, one has to come to jñāna-yoga and attain moksha, Yes, it can be done in this life itself and one can gain jñānam here which is called jīvan-mukti or sadyo-mukti. This is option no. 1.
What is the second option? A person, due to a variety of obstacles caused by prārabdha may not be able to go to jñāna-yoga. Vedānta requires a special puṇyam. Some people do not have that. What to do? Even then, Īśāvāsya Upanishad says, nothing to worry. Continue karma-yoga and upāsana-yoga throughout the life, with a desire for moksha. Then, towards the end of life, pray to God, “O Lord I wanted to gain jñānam and moksha in this janma itself but somehow I could not. I would plead with you, to help me, to at least help me gain the other option called krama-mukti.” When this prayer is made, the upāsaka will go through the suṣumnā-nāḍī after death and cross the brahma-randhra, go through śukla-gati, go to brahma-loka and there, in a wonderful atmosphere, he will be taught by Brahma himself. . There you can gain knowledge and moksha.
The last four mantras are the prayers of the upāsaka for krama-mukti. In essence, the upāsaka prays to the Almighty that at the time of death, he should remember the Lord and not think of worldly things and the people around. With these upāsaka prayers, in mantra 15 to 18, the Īśāvāsya Upanishad is concluded.
*ओं | पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।*
*पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥*
*Oṃ | pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate*
*pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||*

*Concluded*