Talk:Commentary on Īśāvāsya Upaniṣad:Spirituality over Materialism
By Vishal Agarwal
Context
The first verse of the Īśāvāsya Upaniṣad gives the essence of the spiritual teaching of Hinduism: that God is the ruler and the immanent controller of the universe and the ultimate reality, while the world is subject to change and destruction according to His will. Material objects are to be used with a sense of detachment and gratitude.
Mantra 1
Devanāgarī (standardized text)
ॐ ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ (Same in both Śākhās)
IAST Transliteration (with full diacritics)
oṃ īśā vāsyam idaṃ sarvaṃ yat kiñca jagatyāṃ jagat | tena tyaktena bhuñjīthā mā gṛdhaḥ kasyasvid dhanam ||
Translation
“Whatever moving or unmoving objects exist in this changing world, all of them are to be regarded as pervaded or enveloped by the Divine Ruler. By that understanding, enjoy the objects of the world through renunciation. Do not covet, for to whom does this wealth truly belong?” - Īśāvāsya Upaniṣad 1
Purport
All living and non-living objects in this ever-changing universe are temporary and subject to decay. The Lord, however, who is immanent in all things and envelops the entirety of existence, governs them in manifold ways and is eternal and imperishable. One is exhorted to realize this eternal truth and avoid entanglement in worldly attachments.
The bounties of nature are to be enjoyed, but with a spirit of renunciation and non-attachment. Excessive hankering after wealth and obsession with possessions is discouraged. To whom does all this truly belong? Certainly not to any individual, for we bring nothing with us at birth and take nothing with us at death. Hence, coveting what belongs to others is meaningless. The underlying reality alone is the true owner of all wealth; human beings are merely temporary custodians of divine riches. What we enjoy is permitted by Him, and therefore, gratitude, rather than attachment or pride, should characterize our relationship with possessions.
Notes
Some commentators interpret the second half of the verse as: “Enjoy that portion which has been allotted or relinquished by the Lord as your share, and do not covet the wealth of others.”
This interpretation lends a moral emphasis to the mantra, suggesting that since the Lord is the inner abiding witness and dispenser of karmic results, each person receives what is justly due through past actions. Consequently, one should not desire the wealth of others.
It is important to note that the verse does not prohibit the enjoyment of worldly objects. Rather, it cautions against undue obsession and attachment to them. The overall outlook prescribed is spiritual rather than materialistic. True renunciation is fundamentally an inner disposition of the mind; external renunciation constitutes only a minor aspect of it.
In later literature, this idea of renunciation is taken to mean that our entire life and all that we possess must be used in worshipful actions (yajñas), and that we must enjoy only the leftovers as a gift of the Divine after we have shared with others. For example, the householder should feed himself only on leftovers after offering his food to the devas, the ṛṣis, learned teachers, elders, the poor, travelers, dependents, various creatures, the helpless, and the sick, and so on, as taught through the concept of the five daily Mahāyajñas in the Dharmaśāstra literature.
Mahatma Gandhi had once remarked:
“I have now come to the final conclusion that if all the Upaniṣads and all the other scriptures happened all of a sudden to be reduced to ashes, and if only the first verse of the Īśopaniṣad were left intact in the memory of Hindus, Hinduism would live forever.”
Thus, according to him, this verse represents the essence of Hindu spirituality.
Śrī Anirvāṇa also remarks:
“Thus the renunciation of enjoyment is not an obstinate avoidance of, or aversion towards, objects and desires, but their transformation through charity and sacrifice. What has to be rejected is greed, or running after things, pouncing upon objects of the senses like vultures. Dharma teaches us self-control. Under its discipline we learn indifference, detachment, and become witness-consciousness. That is at the root of renunciation. Let whatever has to come, come. I will not desire it, will not run after it. So, when it comes, I will be able to use it properly, for the good of many, in charity or in sacrifice to the gods. By both, I become vast. The joy that comes from this vastness is the joy of Brahman, the supreme bliss that comes through divine enjoyment interpenetrated by my renunciation.”
The nature of Īśvara mentioned in this mantra is further detailed in Mantras 4–5 and 8 below. The nature of individuals who have overcome attachment to material objects and relationships, and whose outlook is spiritual, is described in Mantras 6–7 below. Mantra 8 describes the nature of the Lord whom these spiritually enlightened, saintly persons attain after death.
Story: Wealth Can Never Give Immortality
Ṛṣi Yājñavalkya decided to take sannyāsa. He possessed considerable property gifted to him by King Janaka and others. He had two wives. Calling them, he said:
“I wish to become a sannyāsī. Let me divide my wealth between you two.”
Maitreyī asked the ṛṣi, “Will your wealth make me immortal?”
Ṛṣi Yājñavalkya replied, “No. My wealth will only give you a life that other rich people have. It will not give you immortality.”
Maitreyī replied, “Then of what use is your wealth to me? Give me that wealth which will make me immortal.”
Ṛṣi Yājñavalkya was very pleased with her. He then taught her the spiritual wisdom that can liberate a human being from bondage and mortality.
Story: Bhagavān Brahmā’s Teaching - Da Da Da
Once, the residents of all three worlds had whatever they desired in abundance. The devas in heaven longed for the pleasures of food, drink, and dance, and they obtained plentiful enjoyment of all their objects of desire (kāma). On earth, human beings aspired for bountiful crops, comfortable dwellings, good clothing, and wealth (artha), and their wishes were likewise fulfilled. The asuras, driven by ambition, yearned for power, which they acquired through military conquests. Thus, the asuras too indulged in their passion for power and dominion over others (kāma).
Yet all these three classes of beings felt that something was still missing in their lives. Despite material abundance and the fulfillment of their desires, they were not truly happy. Their hearts continued to yearn for inner peace and lasting joy. However, they were unable to discern how such inner fulfillment could be attained.
Therefore, all three the devas, the asuras, and human beings approached Bhagavān Brahmā and prayed to him for inner peace in their hearts. In response, Brahmā uttered only a single syllable, “Da.” This utterance surprised them all. None of them could immediately comprehend its meaning, and therefore they returned to their respective abodes, pondering over the significance of that solitary syllable.
The devas returned to their indulgences in pleasure, drinking, eating, and dancing, attempting to drown their inner sense of emptiness in these activities. Suddenly, one of them rose and exclaimed aloud, “I now understand what our father Brahmā meant when he uttered ‘Da’. He meant dāmyata, self-restraint or control over the senses. Perhaps we should limit our food, drink, and revelry, and lead more disciplined lives.”
The devas put this teaching into practice, and they soon discovered the inner peace and joy for which they had been longing. They realized that true happiness does not lie in excessive indulgence in sense pleasures, but in restraining them and engaging in more purposeful and meaningful activities.
Meanwhile, on earth, a group of human beings stood admiring their abundant harvest when they saw a flock of hungry birds descend to feed on the grain. One of them rose to drive the birds away, but suddenly stopped and said, “I believe our father Brahmā intended us to practice datta, or charity, when he uttered ‘Da’.” The farmers found his words reasonable and allowed the birds to continue eating. Observing the satisfaction of the birds and hearing their joyful chirping, they laughed and felt genuine happiness. Thus, human beings understood what Bhagavān Brahmā sought to teach them, that true joy lies not in hoarding wealth, but in sharing it with others.
The asuras, as usual, were engaged in one of their violent military campaigns, striking down and tormenting others. When one of their victims pleaded for mercy, an asura stepped forward and said, “Stop! I think our father meant dayadhvam when he uttered ‘Da’. Let us show compassion.” The victim, whose life was spared, expressed profound gratitude, and for the first time, the asuras experienced a sense of inner peace previously unknown to them. They too realized that true peace is not found in overpowering others through violence, but in living a life guided by love and compassion.
Thus indeed, true contentment, peace, and happiness are attained not through the accumulation of wealth, power, or indulgence in sense pleasures, but through the practice of dharma, through sharing (datta), compassion (dayā), and self-restraint (dāmyata).
Story: Abandoning Māyā (Temptations) versus Saṃsāra (the World)
The Sikh tradition narrates an insightful tale of a meeting between two saints in the seventeenth century CE, which underscores the superiority of inner renunciation over mere external poverty. Once, Swāmī Samartha Rāmdās was traversing the Himalayas when he encountered Gurū Hargobind, the sixth Sikh Guru, riding a horse, clad in royal attire and bearing weapons. The swāmī remarked:
“Are you not a spiritual successor of Gurū Nānak? If so, why do you carry weapons and wear luxurious garments like a king?”
Gurū Hargobind replied:
“I have renounced māyā, the temptations of the world, but I have not renounced saṃsāra, the world and its responsibilities.”
Hearing this, Swāmī Samartha Rāmdās was greatly pleased and said:
“I truly admire your understanding.”
Story: King Pṛthu Milks Mother Earth
King Pṛthu was crowned by many ṛṣis to rule the earth. However, he found it extremely difficult to take care of the people in his kingdom. Famines were frequent, rains did not arrive on time, and trees and plants were drying up. Cattle had nothing to eat and were starving. As a result, the people of the kingdom began to perish due to lack of food.
Pṛthu became exceedingly angry with Mother Earth (Pṛthivī) for causing such suffering to his subjects. He believed that the earth was concealing grains and plants within herself instead of allowing them to grow upon her surface. Determined to force her to yield food, he resolved to shoot an arrow into the heart of the earth and split her open so that the hidden sustenance could be obtained by the people. As he was about to take aim, Mother Earth, terrified, assumed the form of a cow and fled, with King Pṛthu in close pursuit. The king followed her relentlessly wherever she went and refused to desist. At last, the cow implored him not to kill her. King Pṛthu then questioned her as to why she was withholding food from his people.
Mother Earth replied:
“Bhagavān assumed the form of Brahmā and created plants and food crops so that beings might live and also lead lives of good conduct and discipline. Instead, human beings merely cultivate food, consume it, and exploit natural resources solely for physical comfort. They have forgotten to express gratitude to Bhagavān through worship and sacred rites. They neglect their duties of charity and sharing. I feared that human beings would exhaust all the food in the world by consuming it entirely, without offering any portion for worship or charity. Therefore, I concealed whatever food remained within myself.”
Mother Earth further told him that she would yield food again only if a worthy person brought a calf and a vessel and began to milk her properly. She also instructed that the land must be leveled and irrigation systems established, so that rainwater would not simply flow uselessly into the ocean.
King Pṛthu acknowledged that human beings had taken the earth for granted and forgotten its true importance. She had been abused, mistreated, and harassed by all. He vowed that this would not occur again. He summoned the ṛṣis, the devas, and other beings, and they collectively milked the earth, with Indra and other devatās serving as calves. Portions of the yield were set aside for each category of living beings before human beings took their share for consumption.
Thus, abundance of food and prosperity returned to the earth once more, after Mother Earth was assured that she and all other stakeholders would be respected and cared for by those who partook of the nourishment she provided.
This story, found in the Bhāgavata Purāṇa, illustrates the principle that wealth and resources should be enjoyed only after they have been shared with all dependents and stakeholders of the world.
Story: King Pṛthu Milks Mother Earth
King Pṛthu was crowned by many ṛṣis to rule the earth. However, he found it extremely difficult to take care of the people in his kingdom. Famines were frequent, rains did not arrive on time, and trees and plants were drying up. Cattle had nothing to eat and were starving. As a result, the people of the kingdom began to perish due to lack of food.
Pṛthu became exceedingly angry with Mother Earth (Pṛthivī) for causing such suffering to his subjects. He believed that the earth was concealing grains and plants within herself instead of allowing them to grow upon her surface. Determined to force her to yield food, he resolved to shoot an arrow into the heart of the earth and split her open so that the hidden sustenance could be obtained by the people. As he was about to take aim, Mother Earth, terrified, assumed the form of a cow and fled, with King Pṛthu in close pursuit. The king followed her relentlessly wherever she went and refused to desist. At last, the cow implored him not to kill her. King Pṛthu then questioned her as to why she was withholding food from his people.
Mother Earth replied:
“Bhagavān assumed the form of Brahmā and created plants and food crops so that beings might live and also lead lives of good conduct and discipline. Instead, human beings merely cultivate food, consume it, and exploit natural resources solely for physical comfort. They have forgotten to express gratitude to Bhagavān through worship and sacred rites. They neglect their duties of charity and sharing. I feared that human beings would exhaust all the food in the world by consuming it entirely, without offering any portion for worship or charity. Therefore, I concealed whatever food remained within myself.”
Mother Earth further told him that she would yield food again only if a worthy person brought a calf and a vessel and began to milk her properly. She also instructed that the land must be leveled and irrigation systems established, so that rainwater would not simply flow uselessly into the ocean.
King Pṛthu acknowledged that human beings had taken the earth for granted and forgotten her true importance. She had been abused, mistreated, and harassed by all. He vowed that this would not occur again. He summoned the ṛṣis, the devas, and other beings, and they collectively milked the earth, with Indra and other devatās serving as calves. Portions of the yield were set aside for each category of living beings before human beings took their share for consumption.
Thus, abundance of food and prosperity returned to the earth once more, after Mother Earth was assured that she and all other stakeholders would be respected and cared for by those who partook of the nourishment she provided.
This story, found in the Bhāgavata Purāṇa, illustrates the principle that wealth and resources should be enjoyed only after they have been shared with all dependents and stakeholders of the world.
Story: A Childless Rich Man Finds Inheritors for His Wealth
A very wealthy man was troubled by the thought that there was no one to inherit his property, since he had no children. Therefore, he placed an advertisement in the newspapers stating:
“I wish to adopt a son for inheriting my millions. Suitable candidates should apply, explaining why they are the best person to be my son and therefore inherit my wealth.”
The most remarkable application came from a gentleman who was eighty years old. His application read:
“I am the most suitable person to be adopted as your son and to inherit your wealth because I already have children and grandchildren. Therefore, you can be assured that your wealth will be preserved and inherited not only after your death, but even after my death, and even after the death of my children (that is, your grandchildren).”
Upon reading this application, the wealthy man felt deeply ashamed. He realized that although no one can carry wealth with them after death, he himself had been clinging to his riches and worrying about their preservation even when he would no longer be present. This realization led him to resolve to make better use of his wealth. While he was still alive, he donated large sums for the construction of new institutions and the maintenance of existing schools, orphanages, old-age homes, temples, and monasteries.
Hindu scriptures declare that a materialistic person who is excessively attached to wealth and does not share it with those in need is sinful and “eats sin.” Such a person forgets that no wealth is permanent.
“Let a rich man satisfy one who seeks help, and let him take a longer view of life, not becoming obsessed solely with present possessions. Wealth revolves like the wheels of a chariot, coming now to one, now to another.” Ṛgveda 10.117.5
“In vain does a foolish man acquire food. Truly, I declare, it becomes his death. He who does not cherish a companion or a friend—he is wholly evil, he who eats alone.” Ṛgveda 10.117.6
Story: We Cannot Take Our Money with Us after Death
Once, when Gurū Nānak was passing through the city of Lahore (now in Pakistan), a wealthy Hindu trader named Dhūnicand invited the saint to partake of a meal in his palatial mansion. Dhūnicand was exceedingly proud of his riches. Even as the Gurū ate his meal, Dhūnicand kept recounting how wealthy he was and how vast his possessions were.
After Gurū Nānak had finished his meal, he handed a sewing needle to Dhūnicand and said, “Please keep this needle safely and take it with you to heaven after your death. When we meet there, I would like to receive it back from you.”
Dhūnicand looked puzzled and replied, “But how can anyone take anything with them after they die?”
Gurū Nānak smiled and said, “Exactly so. You cannot carry even a small needle with you after death. Do you then believe that you can carry all your wealth with you when you die? If not, then what is the source of your pride?”
Dhūnicand grasped the teaching that one should not take pride in what one wears, what one eats, or where one lives. All worldly possessions are inevitably left behind at death.
Thereafter, Dhūnicand became a transformed man. He devoted his wealth to the construction of dharmaśālās, community spaces meant for worship, satsaṅga, weddings, and other social and religious gatherings.