Talk:Commentary on Īśāvāsya Upaniṣad: Mokṣa of a Yogī at His Physical Death

By Vishal Agarwal

Mokṣa of a Yogī at His Physical Death (Mantras 15–16)

The textual order and wording of the concluding mantras of the Īśāvāsya Upaniṣad differ between the Kāṇva and Mādhyandina Śākhās. According to the Sarvānukramaṇī of the Śukla Yajurveda, belonging to the Mādhyandina Śākhā and traditionally attributed to Muni Kātyāyana, the final three mantras describe the last moments of a Yogī who attains mokṣa at the time of the physical body's dissolution. By analogy and in accordance with classical commentaries, the same interpretation applies to the final four mantras of the Kāṇva recension.

These mantras describe the stages of death as experienced by a spiritually enlightened Yogī. In contrast to the ordinary person, whose death leads to rebirth, the Yogī undergoes his final death and merges into Brahman, which is of the nature of light, truth, and bliss.

Mantra 15

**हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥**

Translation

The face of Truth is covered by a golden vessel. O Pūṣan, remove that covering, so that I, devoted to Truth, may behold it.

Īśāvāsya Upaniṣad 15

Mantra 16

**पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६ ॥**

Translation

O Pūṣan, the sole Seer, Yama, Sun, offspring of Prajāpati, withdraw your rays and gather your brilliance, so that I may behold your most auspicious form. That Puruṣa who dwells there, I indeed am He.

Īśāvāsya Upaniṣad 16

Mādhyandina Recension

In the Mādhyandina Śākhā, the final mantra combines the first half of Mantra 15 with the concluding quarter of Mantra 16 from the Kāṇva recension. The remaining portions do not appear in this version.

**हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । योऽसावादित्ये पुरुषः सोऽसावहम् । ओम् खं ब्रह्म ॥**

Translation

The face of Truth is covered by a golden disc. That Puruṣa who abides in the Sun, that indeed am I. Oṃ. All-pervading space, the Supreme Brahman.

Īśāvāsya Upaniṣad Mādhyandina Saṃhitā 17

Purport

The ordinary human being remains bound by the splendour and attractions of the material world. Its brightness and diversity distract the mind away from Brahman and conceal the face of ultimate Truth. These worldly objects and their enjoyments are not truly real, for they are finite, perishable, and inevitably mixed with sorrow. For such a person, the radiance of the world acts as a veil over Truth.

The Yogī, however, is steadfastly devoted to Brahman alone. Even at the moment of death, he is neither bewildered nor fearful. His awareness remains fixed upon his final goal. He meditates upon the Supreme as his sole nourisher, guide, and controller. He prays that the brilliance of the solar realm may withdraw, allowing his ātmā to pass beyond it and reach the Puruṣa who transcends even the luminous sphere of the Sun.

Many Upaniṣads affirm that one who perceives himself as separate from Brahman does not attain mokṣa. Liberation belongs only to one who dissolves all sense of separateness and fully identifies with Brahman. For this reason, the enlightened Yogī declares, not as a verbal assertion but as immediate realization, that he is that very Puruṣa who abides within the Sun. Through this complete identity with Brahman, the Yogī attains mokṣa and enters eternal light and bliss.

Notes

The expression सोऽहम् is traditionally known as the Haṃsa Mantra, the mantra of the white swan, in Vedic and Yogic literature. It is strongly recommended for regular contemplation and recitation in order to reinforce the experiential identity of the individual self with Brahman. When सोऽहम् is repeated continuously as सोऽहम् सोऽहम् सोऽहम्, it naturally sounds like **हंसो हंसो हंसो**, which explains the appellation Haṃsa Mantra. The white swan symbolizes the Ātmā, purity, and the faculty of discernment by which the eternal is separated from the non-eternal.

In the Mādhyandina recension of the Īśāvāsya Upaniṣad, the final three mantras are addressed to Agni, whereas in the Kāṇva recension, Mantras 15 and 16 are addressed to Pūṣan and the concluding mantras to Agni. Both Agni and Pūṣan function as guides on the path to mokṣa. Even in the case of an ordinary individual, prayers are offered to Agni at the time of cremation, requesting the Deva to guide the departing Jīvātmā towards a favourable future state.

As the Jīvātmā departs from the physical body at death, it may follow different pathways depending upon its karm, desires, and degree of spiritual realization. The Bhagavad Gītā classifies these trajectories into two principal paths.

Fire, light, day, the bright fortnight, the six months of the northern course of the sun; departing then, the yogī who knows Brahman attains Brahman.

Bhagavad Gītā 8.24

Smoke, night, the dark fortnight, the six months of the southern course of the sun; departing then, the yogī reaches the lunar light and returns again.

Bhagavad Gītā 8.25

These two paths, the bright and the dark, are considered eternal in this world. By the former one does not return, by the latter one returns again.

Bhagavad Gītā 8.26

In the concluding mantras of the Īśāvāsya Upaniṣad, the Yogī is described as following the first of these two paths, the path of light, which leads to mokṣa, whereas the second path culminates in rebirth. This explains the recurring imagery of light, the sun, and guidance by luminous deities in these verses.

Īśāvāsya Upaniṣad 15 and the central portion of Mantra 17 of the Mādhyandina recension are cited in the Maitrāyaṇīya Upaniṣad 6.36 with a slight variation. The broader context of that passage further clarifies the intent of these mantras, namely the final ascent of the enlightened Yogī along the luminous path culminating in union with Brahman.

Selected Vedic and Upaniṣadic Passages with Translation

Devanāgarī Text	English Translation
नमोऽग्नये पृथिव्यां यजमानाय धेहि ते लोकममृते लोकमस्मै	Adoration to Agni who dwells in the earth, who remembers the world. Bestow the world on this worshipper.
नमो वायवेऽन्तरिक्षे यजमानाय धेहि ते लोकममृते लोकमस्मै	Adoration to Vāyu who dwells in the atmosphere, who remembers the world. Bestow the world on this worshipper.
नमो आदित्याय दिव यजमानाय धेहि ते लोकममृते लोकमस्मै	Adoration to Āditya who dwells in the heaven, who remembers the world. Bestow the world on this worshipper.
नमो ब्रह्मणे सर्वत्र यजमानाय धेहि ते सर्वममृते सर्वमस्मै	Adoration to Brahmā, who dwells in all, who remembers all. Bestow all on this worshipper.
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्	The face of truth is covered with a golden container or covering.
तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे	O Pūṣhan, remove the covering, so that we may reach the eternal real, the all pervading.
योऽसावादित्ये पुरुषः सोऽसावहम्	The Puruṣa who abides within the Sun up there, that being indeed I am.
एष ह वै सत्यधर्म यदादित्यस्य आदित्यत्वम्	Indeed, that which is the sunhood of the Sun is the eternal real.
तच्छुक्लं पुरुषमलिङ्गम्	That is the bright one, the personal, without any distinguishing mark.
नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतदादित्यस्य मध्ये इव चक्षुषि चाग्नौ	Of the bright power that pervades the sky, it is only a portion which is, as it were, in the midst of the Sun, the eye, and fire.
एतद् ब्रह्म एतद् अमृतम् एतत् तेजः	That is Brahman, that is the immortal, that is splendor.
नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अन्यकं च	Of the bright power that pervades the sky, it is only a portion which is the nectar in the midst of the Sun, of which the Moon and living beings are offshoots.
एतद् ब्रह्म एतद् अमृतम् एतत् सत्यधर्म	That is Brahman, that is immortal, that is the eternal real.
नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतदादित्यस्य मध्ये यजुः ॐ आपो ज्योति रसोऽमृतं ब्रह्म भूर्भुवः स्वरोम्	Of the bright power that pervades the sky, it is only a portion which shines as the Yajurveda in the midst of the Sun that is Om, water, light, essence, immortal, Brahman, bhūr, bhuvas, svar, Om.
अष्टपादं शुचिं हंसं त्रिसूत्रं सूक्ष्ममनुययम्	The eight footed, the pure, the swan, three stringed, minute, imperishable.
द्विधाभेदं तेजसे धं सर्वं पश्यन् पश्यति	Blind to the two attributes, kindled in light, he who sees Him sees all.
नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतदादित्यस्य मध्ये उदिता द्वे मयूखे भवतः	Of the bright power that pervades the sky, it is only a portion which, rising in the midst of the Sun, becomes the two light rays.
एतत् सविता सत्यधर्म एतद् यजुः एतदग्निः एतद्वायुः एतत् प्राणः एतदापः एतच्चन्द्रमा एतच्छुक्लम् एतद् अमृतम् एतद् विष्णोः पदम् एतन्नारायणम् तस्मिन्नेव	That is the knower, the eternal real. That is the Yajus, that is heat, that is fire, that is wind, that is breath, that is water, that is the Moon, that is the bright, that is the immortal, that is the place of Brahman. That is the ocean of light. In it indeed,
यजमानः सैन्धव इव लीयते	The worshippers get dissolved like a lump of salt.
एषा वै एकता हि सर्वकामाः समाहिताः	It is oneness with Brahman, for in it all desires are contained.
इत्योदाहरन्ति	On this point they quote.
अशंधु धारय इवाणुवाते रतः संफुर्यसावन्तर्गः सुराणाम्	Even as a lamp is moved by a gentle breeze, he who dwells within the Devas shines forth.
यो हैवं विद् स सवित् स एतवित् सैकधाम एतः य आत्मकः	He who knows this is the knower. Having grasped the oneness, he becomes identified with it.
ये विद्वांस इवायुरुचर्यज्मन् विद्युतोऽर्चिषः परमे व्योमन्	They rise perpetually like spray drops, like lightning flashes in the highest sky.
तेऽऋषयो वै यशसा आत्मवासो जटाभिः पथ इव कृण्वन्ति मनः	They, entering the light of glory, appear like crests of flame along the path of fire.
	Maitrāyaṇiya Upaniṣhad 6.36

Brahman as the Infinite Source of Creation in the Upaniṣads

This lengthy Upaniṣadic passage declares that only a portion of Brahman’s splendor illumines the sun, the moon, and other luminaries, and that upon attaining mokṣa the individual merges into Brahman, which is the ultimate source of the entire creation.

Similarly, बृहदारण्यक उपनिषद् 5.1.1 explains the sacred utterance ॐ खं in the following words.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते । ॐ खं ब्रह्म खं पुराणं वायुरं खमिति ह मा आह कौरव्यायणिपुत्रः । वेदोऽयं ब्रह्मविदां वेदितव्यं यदिदं सर्वम् ॥ १॥

Om. That Brahman is infinite. This universe too is infinite. The infinite universe arises from the infinite Brahman. Even after the infinite universe is taken from the infinite Brahman, Brahman remains infinite and complete. Om is Brahman which is space, the primeval space, the space in which the wind moves. Thus indeed spoke the son of Kauravyāyanī. This is the Veda of the knowers of Brahman. Through it one knows all that is to be known. Bṛhadāraṇyaka Upaniṣad 5.1.1

This passage proclaims Brahman to be infinite and eternal, using the analogy of boundless and formless space in which equally formless wind moves. In the same manner, Brahman is formless, all pervading, and contains everything within Itself. Brahman alone is the final goal of the yogī and the only reality that truly needs to be known.

Finally, बृहदारण्यक उपनिषद् 5.5.2 reiterates that the Puruṣa dwelling in the sun, which is Brahman, is identical with the Puruṣa dwelling in the right eye, which is the jīvātmā. This teaching is presented as part of a meditative instruction.

तस्य यमसौ स आदित्यः । य एष एतस्मिन् मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन् पुरुषः । तावेतावन्योऽन्यस्मिन् प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन् प्रतिष्ठितः प्राणैरयममुष्मिन् । स यदोऽस्मिन् शरीरात् प्रैति शुक्लमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः यान्ति ॥ २॥

He who is that Satya is that sun. The Puruṣa who is in that solar orb and the Puruṣa who is in the right eye are established in one another. This solar being rests in the ocular being through his rays, and the ocular being rests in the solar being through the organs. When the jīvātmā is about to depart from the body, it sees the solar orb as devoid of its rays. Those rays no longer reach it. Bṛhadāraṇyaka Upaniṣad 5.5.2

At the time of departure, the yogī who has constantly practiced this and similar meditations finds it easy to dissolve his individuality into Brahman. This realization corresponds to the declaration of the Īśāvāsya Upaniṣad, “That very Puruṣa dwelling up there, I am He.”

Ramana Maharṣi and Final Merging with the Infinite

In more contemporary times, a striking illustration of this Upaniṣadic teaching is found in the life of Ramana Maharṣi, who attained mokṣa through direct realization of the Self.

Ramana Maharṣi’s health began to decline in 1947. When physicians advised amputation of his arm above a cancerous tumor, the sage responded calmly and with a gentle smile.

There is no need for alarm. The body is itself a disease. Let it have its natural end. Why mutilate it? A simple dressing on the affected part will do.

Two further operations were nevertheless undertaken, but the tumor reappeared. Indigenous systems of medicine and homeopathy were also tried, yet the disease did not yield to treatment. Throughout this period, the sage remained supremely indifferent to bodily suffering. He sat as a witness, observing the gradual wasting of the body. His eyes shone with undiminished brilliance, and his grace flowed toward all beings. Ramana insisted that the crowds who arrived in great numbers be permitted to have his darśana.

Many devotees fervently wished that the sage would heal his body through supernormal powers. Out of compassion for those distressed by his physical decline, Ramana gently reminded them of the essential truth that Bhagavān was not the body.

They take the body for Bhagavān and attribute suffering to him. What a pity. They are despondent that Bhagavān is going to leave them and go away. But where can he go, and how.

The end came on April 14, 1950. That evening, Ramana Maharṣi gave darśana to all the devotees assembled at the āśrama. The devotees began singing Ramana’s hymn to Arunācala, the sacred mountain he deeply revered. He asked his attendants to help him sit upright and opened his luminous and compassionate eyes for a brief moment. A gentle smile appeared, and a tear of bliss flowed from the corner of one eye. At 8:47 PM, his breathing ceased.

At that very moment, a comet was seen moving slowly across the sky. It passed over the summit of the sacred hill Arunācala and disappeared behind it, symbolically marking the sage’s final merging with the Infinite.