Isha-Upanishad, also known as Ishavasya derives its name from the very first word of the text Ishavashyamidam. It belongs to the Vajasaneyi school of the Yajur Veda. It is the last chapter of the Vajasaneya Samhita. Though it is the smallest of all the Upanishads consisting of eighteen short verses only, yet it contains many important items of information which bring a thrilling of joy in the mind of an aspirant. Here one gets a direct vision of the Reality and inner illumination. Most important, however, is the bird’s eye-view that this Upanishad offers regarding the Monotheistic philosophical conception of the world’ vis-a-vis the jivas and the God in their respective relationships. The very invocatory mantra speaks of the Nomenclature of the Supreme Reality Who is Perfect and Complete and His Characteristic is such, that all Emanations from Him are also complete. This mantra also conveys that every sentient being and non-sentient object that are within the universe are governed and owned by the Lord. Life on earth is not incompatible for the divine pursuits. One should lead the life accepting that much which is most essentially needed for yoga and kshema for attending eternal servitorship of the Supreme God. One may most happily lead a full length of life with peace and tranquility by following the path of devotion to Sri Hari. Having obtained the human birth if one does not take to pleasing Him (Hari-toshan), then after departing from this world the most gloomy and darkened world shall be the abode for him.

If one leads a practical way of devotional life, he does not hate anyone, and such an exalted soul realises all sentient beings as one in relation to the Supreme Lord. That is all beings are infinitesimal parts of the God-head. A self-realised person visualises that the Supreme God is Omnipresent, Omnipotent and Transcendental. In fact He is without any gross body. He is free from the impurity of ignorance viz. He is Omniscient, He is Manishi Who destroys the darkness of the heart of the jiva by His Samvit-Vritti and illumines with spiritual wisdom.He is paribhu– Controller of everything: svayambhuh-Self-manifest. Those who are steeped in ignorance, take recourse to some phenomenal object, bethink themselves to attain aspired objects of life but finally fall into the region of blind darkness. Worse still those who follow the path of abstruse knowledge, they enter into the region of even greater darkness. The seers who know the Truth say that the wisdom about the Supreme Divinity is quite different from so-called Abstract-knowledge of the salvationist as well as of the learnings of the elevationist. One who knows the transitoriness of the fruits of elevationist as well as loathsomeness of Abstract knowledge of salvationist and who imbibes Intuitive Wisdom of the Nomenclature of the Transcendental Personality of Godhead alone can cut asunder the knots of nescience and attain final beatitude of immortality.

Those who worship unmanifest prakriti viz. Vutpujak and worship the mammon, enter into the darkened region of ignorance and those who devote themselves to the Karya-Brahman alone, fall into the darkest region of nescience. The siddhis that are obtained by them who worship unmanifest prakriti and the mukti that is acquired by worshipping unmanifest-Brahman in its manifold form (Iswara rupa) in comparison reveal great difference between them. The wise being the adherants of respective paths might have written volumes of books to justify the glory of respective achievements, but it is only he who follows unmanifest and manifest both from the Transcendental Point of view Overcomes death and attains immortality.

Pushan : The Witty Connoisseur Vrajendranandan Sri Krishna Who is Supreme God-Par-excellence with His full dexterity hovers like a black-bee round the lustrous lily-like Bosom of the Vraja-Gopis. But His this most esoteric Leelà is preserved exclusively and secretly into the super-mundane most shining molten-gold like love-laden Bosom of Vraja-Gopis. His that Paramount and Transcendental Vraja-Leelà with the Vraja-Gopis dristaye:- to augment with the sentiment of Love of Raganuga Bhakti tvam tat apábrinu-He as Vrajendranandan alone can lead us to that Path. O the Enlivener of Thy devotees! O the Beckoner of Thy seekers, O the Monitor of self-surrenderers, O the Beaming Moonlight upon the lilies (Thy Paramount-lovers), O the Primeval Guide to the Progenitors of mankind, kindly disperse the Halo, the Brahma-Jyoti round Thyself so that I, thy eternal servitor who is none but of Thine may have a vision of Thy Transcendental From through Thy unreserved Grace.

Next a devotee fully blossomed with Love says to his self ‘why till now keep attachment to this gross body which after all, in course of time, will be turned into ashes, better now itself let thou fly back to that original Abode of Peace wherefrom you came here as a shooting star and be immortal’. Next out of humility says: “O mind fie! fie! unto thee!” what good have ye done? ‘Alas although ye are undone’ let now take hold of some Vraja-Gopi and constantly perpetuate the memory of the Transcendental Pastimes of the Divine Moieties Sri Radha-Krishna at Vraja. My Lord, to the world You are Omnipotent Lord whereas to us You are our Deva: All-in-all therefore kindly lead us to the — right royal path to reach You. O the Blissful Lord Thou knowest all of our misfortunes and misdeeds,out of Thy Own Mercy forgive us and remove the blinding darkness in the shape of desires of elevation and salvation besides the crooked and sinful propensities. We take our final resort at Thyself.

The unadulterated soul finally augmenting Gopibhava takes lead from a Vraja-Gopi and proceeds through a royal road to reach the Transcendental Moiety at Vraja. His Path in Raganuga like the flood waters overcoming all obstacles on the path run directly to the ultimate Resort.