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{{short description|One of the ancient Sanskrit scriptures of Hinduism}}
{{Infobox Upanishad
| image = Isha Upanishad Verses 1 to 3, Shukla Yajurveda, Sanskrit, Devanagari.jpg
| caption = ''Isha Upanishad'', verses 1 to 3 (Sanskrit, Devanagari script)
| name = Isha
| Devanagari = ईश
| Sanskrit_transliteration = īśā
| composition_date = 1st millennium BC
| type = [[Mukhya|Mukhya Upanishad]]
| Veda = [[Shukla Yajurveda]]
| verses = 17 or 18
| commentary = [[Adi Shankara]], [[Madhvacharya]]<ref>Sharma, B.N.K: ''Philosophy of Sri Madhvacharya'', page 363. Bharatiya Vidya Bhavan, 1962.</ref>
}}
{{italic title}}
{{Upanishads}}

The '''''Isha Upanishad''''' ({{langx|sa|ईशोपनिषद्}}, {{IAST3|Īśopaniṣad}}), also known as '''''Shri Ishopanishad''''', '''''Ishavasya Upanishad''''', or '''''Vajasaneyi Samhita Upanishad''''', is one of the shortest [[Upanishads]], embedded as the final chapter (''adhyāya'') of the [[Shukla Yajurveda]]. It is a ''Mukhya'' (primary, principal) Upanishad, and is known in two recensions, called Kanva (VSK) and Madhyandina (VSM). The Upanishad is a brief poem, consisting of 17 or 18 verses, depending on the [[recension]].

It is a key scripture of the [[Vedanta]] sub-schools, and an influential [[Śruti]] to diverse schools of [[Hinduism]]. It is the 40th chapter of [[Yajurveda]]. The name of the text derives from its incipit, ''{{IAST|īśā vāsyam}}'', "enveloped by the [[Ishvara|Lord]]",<ref name=ralphgriffith>[[Ralph T. H. Griffith]], [https://archive.org/stream/textswhiteyajur00grifgoog#page/n326/mode/2up ''The Texts of the White Yajurveda''], pages 304-308</ref> or "hidden in the Lord (Self)".<ref name=maxmuller>[[Max Muller]], ''The Upanishads, The [[Sacred Books of the East]]'', Part 1, Oxford University Press, Reprinted by Routledge in 2013, {{ISBN|978-0700706006}}, Vol. 1, pages 311-319</ref> The text discusses the [[Ātman (Hinduism)|Atman]] (Self) theory of Hinduism, and is referenced by both [[Dvaita Vedanta|Dvaita (dualism)]] and [[Advaita Vedanta|Advaita (non-dualism)]] sub-schools of Vedanta.<ref>AK Bhattacharyya, ''Hindu Dharma: Introduction to Scriptures and Theology'', {{ISBN|978-0595384556}}, pages 25-46</ref><ref>Madhava Acharya, ''The Commentary of Sri Madhva on Isha and Kena Upanishad'', {{oclc|24455623}}; also ''Isavasyopanisad bhasya sangraha'', {{ISBN|978-8187177210}}, {{oclc|81882275}}</ref>

It is classified as a "poetic Upanishad" along with [[Kena Upanishad|Kena]], [[Katha Upanishad|Katha]], [[Svetasvatara|Shvetashvatara]] and [[Mundaka Upanishad|Mundaka]] by [[Paul Deussen]] (1908).<ref>Deussen, Paul (1908), The philosophy of the Upanishads</ref>

==Etymology==
Isha (ईशा, ''Īśā'') is the instrumental singular form of the noun ''Īt'' (ईट्), which is derived from the Sanskrit root ''Īś'' (ईश्), meaning "to command", "to rule, reign".<ref>{{Cite web |title=MW Cologne Scan |url=https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=MW&page=171 |archive-url=http://web.archive.org/web/20251119093832/https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=MW&page=171 |archive-date=2025-11-19 |access-date=2026-02-13 |website=www.sanskrit-lexicon.uni-koeln.de}}</ref> The root is traditionally listed in Sanskrit grammatical texts as ''Īśa aiśvarye'' (ईशँ ऐश्वर्ये), indicating that its fundamental sense pertains to lordship, mastery, or the power to command.<ref>{{Cite book |url=http://archive.org/details/dhatu-rupa-kaumudi-rajeshvar-shastri-musalagaonkar |title=Dhatu Rupa Kaumudi - Rajeshwara Shastri Musalagaonkar}}</ref> The term ''vāsyam'' (वास्यम्), in Ānandagiri’s Isha Upanishad commentary, is explicitly glossed as ''vyāptam'' (व्याप्तम्), meaning "pervaded by".<ref>{{Cite web |title=अद्वैतशारदा {{!}} दक्षिणाम्नाय श्रीशारदापीठम्, शृङ्गेरी |url=https://advaitasharada.sringeri.net/display/vyakhya/anandagiri-Isha?id=AIS_IS_I02_VD00063 |access-date=2026-02-13 |website=advaitasharada.sringeri.net}}</ref> When compounding these two words, this Upanishad is also known as Ishavasya Upanishad.<ref name=":0">{{Cite web |title=Swami Mukundananda - Spiritual Teacher {{!}} Yogi {{!}} Author |url=https://swamimukundananda.org/en/books/Ishavasya-Upanishad/ |access-date=2026-02-13 |website=swamimukundananda.org}}</ref> Thus, this Upanishad can be translated as "pervaded by the God".<ref name=":0" />

The Isha Upanishad is found in the last (40th) chapter of the Shukla Yajurveda, the Vajasaneyi Samhita. Thus, the Isha Upanishad is also referred to as the Vajasaneyi Samhita Upanishad.<ref>{{Cite book |last=Winternitz |first=M. |url=http://archive.org/details/in.ernet.dli.2015.97551 |title=A History Of Indian Literature, vol. 1 |date=1927}}</ref><ref>{{Cite book |title=Buddhist suttas |date=2001 |publisher=Curzon |isbn=978-0-7007-0600-6 |editor-last=Davids |editor-first=Thomas W. Rhys |series=Sacred books of the East |location=Richmond}}</ref>

==Chronology==
The chronology of Isha Upanishad, along with other Vedic era literature, is unclear and contested by scholars.<ref name=stephenphillips>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0231144858}}, Chapter 1</ref> All opinions rest on scanty evidence, assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.<ref name=stephenphillips/><ref>[[Patrick Olivelle]] (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, {{ISBN|978-0195124354}}, Introduction Chapter</ref>

Scholars of Buddhism such as Richard King date Isha Upanishad's composition roughly to the second half of the first millennium BCE, chronologically placing it after the first Buddhist Pali canons.<ref>Richard King (1995), Ācārya, Gauḍapāda - Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā, SUNY Press, {{ISBN|978-0-7914-2513-8}}, pages 51–54</ref>

Scholars of Hinduism such as Stephen Phillips<ref name="stephenphillips"/> note the disagreement between modern scholars. Phillips suggests that Isha Upanishad was likely one of the earliest Upanishads, composed in the 1st half of 1st millennium BCE, after Brihadaranyaka and Chandogya, but before Taittiriya, Aitareya, Kaushitaki, Kena, Katha, Manduka, Prasna, Shvetashvatara and Maitri Upanishads, as well as before the earliest Buddhist Pali and Jaina canons.<ref name=stephenphillips/>

Earlier 19th- and 20th-century scholars have similarly expressed a spectrum of views. Isha Upanishad has been chronologically listed by them as being among early Upanishads to being one among the middle Upanishads. [[Paul Deussen|Deussen]]<ref>Paul Deussen, [https://archive.org/stream/philosophyoftheupa00deusuoft#page/n39/mode/2up The Philosophy of the Upanishads], pages 22-26</ref> suggested, for example, that Isha was composed after ancient prose Upanishads – Brihadaranyaka, Chandogya, Taittiriya, Aitareya, Kaushitaki and Kena; during a period when metrical poem-like Upanishads were being composed. Further, he suggests that ''Isha'' was composed before other prose Upanishads such as Prasna, Maitri, Mandukya and all post-Vedic era Upanishads.

Winternitz,<ref>M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass, {{ISBN|978-8120802643}}</ref> suggests that Isha Upanishad was probably a pre-Buddha composition along with Katha, Shvetashvatara, Mundaka and Prasna Upanishad, but after the first phase of ancient Upanishads that were composed in prose such as Brihadaranyaka, Chandogya, Taittiriya, Aitareya, Kaushitaki and Kena. Winternitz states that Isha was likely composed before post-Buddhist Upanishads such as Maitri and Mandukya.

Ranade<ref>RD Ranade, [https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926#page/n47/mode/2up A Constructive Survey of Upanishadic Philosophy], Chapter 1, pages 13-18</ref> posits that Isha was composed in the second group of Upanishads along with Kena Upanishad, right after the first group of Brihadaranyaka and Chandogya, but chronologically before Taittiriya, Aitareya, Kaushitaki, Katha, Mundaka, Shvetashvatara, Prasna, Mandukya and Maitrayani.

==Structure==
[[File:MS Indic 37, Isa upanisad. Wellcome L0027330.jpg|thumb|360px|A manuscript page from the Isha Upanisad.]]
Isha Upanishad is the only Upanishad that is attached to a [[Samhita]], the most ancient layer of Vedic text known for their mantras and benedictions. Other Upanishads are attached to a later layer of Vedic texts such as [[Brahmanas]] and [[Aranyaka]]s. Max Muller notes that this does not necessarily mean that Isha Upanishad is among the oldest,<ref name=mmullercci>Max Muller (Translator), [https://archive.org/stream/upanishads01ml#page/n107/mode/2up Vajasaneyi Samhita Upanishad], Oxford University Press, Introduction section pages c-ci</ref> because [[Yajurveda|Shukla Yajurveda]] is acknowledged to be of a later origin than textual layers of other Vedas such as the [[Rigveda|Rig Veda.]]

The 8th-century Indian scholar [[Adi Shankara]], in his ''Bhasya'' (review and commentary) noted that the mantras and hymns of Isha Upanishad are not used in rituals, because their purpose is to enlighten the reader as to "what is the nature of Self (Atman)?"; the Upanishad, thus, despite Yajurveda Samhita's liturgical focus, has not historically served as a liturgical text.<ref name=mmullercci/><ref name=adishankaraisha>[https://archive.org/stream/upanishadssrisan00sita#page/n7/mode/2up The Isa, Kena and Mundaka Upanishads and Sri Sankara's Commentary] Adi Shankara, SS Sastri (Translator), pages 1-29</ref> Isha Upanishad is a philosophical text.<ref name=charlesjohnstoncomments>Charles Johnston (1920), {{Google books|8ZUBBQAAQBAJ|The Mukhya Upanishads: Books of Hidden Wisdom}}, Reprinted by Ksetra Books, pages 49-83</ref>

===Difference between recensions===
The Isha Upanishad manuscript differs in the two [[shakha]]s of the [[Yajurveda#Shukla Yajurveda|Shukla Yajurveda]]. These are called the Kanva (VSK) and Madhyandina (VSM) recensions. The order of verses 1–8 is the same in both, however, Kanva verses 9–14 correspond to Madhyandina verses 12, 13, 14, 9, 10, 11. Madhyandina verse 17 is a variation of Kanva 15, Verse 16 of the Kanva recension is absent in the Madhyandina, while verses 17 - 18 of the Kanva correspond to verses 15-16 of the Madhyandina.

In both recensions, the Isha Upanishad is the 40th chapter of Shukla Yajur Veda. Versions with 18 verses refer to Kanva, while those with 17 verses are referring to the Madhyandina.

{|class="wikitable"
|-
| Kanva 40 || 1 || 2 || 3 || 4 || 5 || 6 || 7 || 8 || 9 || 10 || 11 || 12 || 13 || 14 || 15 || 16 || 17 || 18
|-
| Madhyandina 40 || 1 || 2 || 3 || 4 || 5 || 6 || 7 || 8 || 12 || 13 || 14 || 9 || 10 || 11 || (17) || – || 15 || 16
|-
|}

==Content==
===Monism versus theism===
The Isha Upanishad is significant for its singular mention of the term "[[Ishvara|Isha]]" in the first hymn, a term it never repeats in other hymns. The concept "Isha" exhibits [[monism]] in one interpretation, or a form of [[monotheism in Hinduism|monotheism]] in an alternative interpretation, referred to as "Self" or "Deity Lord" respectively.

{{Blockquote|
Enveloped by the Lord must be This All — each thing that moves on earth.
With that renounced, enjoy thyself. Covet no wealth of any man.
|Isha Upanishad, Hymn 1<ref>[https://archive.org/stream/textswhiteyajur00grifgoog#page/n326/mode/2up Book the Fortieth] White Yajurveda, Ralph Griffith (Translator), page 304-308</ref>}}

Ralph Griffith interprets the word "Isha" contextually, translates it as "the Lord", and clarifies that this "the Lord" means "the Self of All, and thy inmost Self – the only Absolute Reality".<ref name=ralphgriffith1>[https://archive.org/stream/textswhiteyajur00grifgoog#page/n326/mode/2up Book the Fortieth] White Yajurveda, Ralph Griffith (Translator), page 304 with footnote 1</ref> The term "This All" is the empirical reality, while the term "renounced" is referring the Indian concept of [[sannyasa]], and "enjoy thyself" is referring to the "blissful delight of Self-realization".<ref name=ralphgriffith1/><ref name=maxmullercomments>Max Müller (Translator), [https://archive.org/stream/upanishads01ml#page/314/mode/2up Vajasaneyi Samhita Upanishad], Oxford University Press, pages 314-320</ref>

The [[Advaita Vedanta]] scholar Shankara interprets the above hymn 1 as equating "the Lord" as the "Atman" (Self).<ref name=adishankaraisha/> In contrast, [[Madhvacharya]], the [[Dvaita Vedanta]] scholar interprets the hymn as equating "the Lord" as [[Vishnu]], or a monotheistic God in a [[henotheism|henotheistic]] sense.<ref name=madhavabhasya>[https://archive.org/stream/isopanishadmadhva/isopanishad_madhva#page/n0/mode/2up Isopanishad with commentary by Sri Madhavacharya] Extracted pages 1-5 (in Sanskrit)</ref> Other interpretations have also been suggested. For example, the more recent scholar [[Mahīdhara]] suggested that hymn 1 may be referring to Buddha, an interpretation that Max Muller stated was inadmissible because of the fundamental difference between Hinduism and Buddhism, with Hinduism relying on the premise "Self, Self exists" and Buddhism relying on the premise "Soul, Self does not exist".<ref name=maxmullercomments/><ref>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref>

===Pursuit of Karma versus pursuit of Self===
The Isha Upanishad, in hymns 2–6, acknowledges the contrasting tension within Hinduism, between the empirical life of householder and action ([[karma]]) and the spiritual life of renunciation and knowledge ([[jnana]]).<ref name=ralphgriffith/>
{{Blockquote|
Should one wish to live a hundred years on this earth, he should live doing Karma. While thus, as man, you live, there is no way other than this by which Karma will not cling to you. Those who partake the nature of the ''Asuras'' [evil], are enveloped in blind darkness, and that is where they reside who ignore their Atman [Self]. For liberation, know your Atman, which is motionless yet faster than mind, it is distant, it is near, it is within all, it is without all this. It is all pervading. And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it [the Self].
|Isha Upanishad, Hymns 2-6<ref name=adishankaraisha/><ref name=maxmullertrans>Max Muller (Translator), [https://archive.org/stream/upanishads01ml#page/310/mode/2up Vajasaneyi Samhita Upanishad], Oxford University Press, pages 311-314</ref>}}

Adi Shankara suggests that "he" in hymn 6 (last sentence in above quote) is the "seeker of emancipation, on a journey to realize Self and Oneness in innermost self and everyone, and includes those in [[sannyasa]]";<ref name=adishankaraisha/> while Madhvacharya suggests "he" is "the individual Self in loving devotion of God, seeking to get infinitely close to the God Self".<ref name=madhavabhasya/>

Max Muller, in his review of commentaries by many ancient and medieval Indian scholars,<ref name=maxmullercomments/> states that these verses of Isha Upanishad are proclaiming the "uselessness of all rituals, whether related to sacrifices or precepts of [[dharma]]", but simultaneously acknowledging the "harmlessness and necessity of social activity, that may be seen as potentially intermediate preparation to the path of Knowledge". The Isha Upanishad, is reminding the reader that neither routine life and rituals are right nor are they wrong, states Max Muller.<ref name=maxmullercomments/> They may be necessary to many, nevertheless, to prepare a person for emancipation, to show the path where cravings feel meaningless, and to produce a serene mind that longs for meaning and one that can discern highest knowledge.<ref name=maxmullercomments/> Ralph Griffith suggests the verses 2–6 of Isha Upanishad are condemning those who perform ''Karma'' in order to "get future advantages in life or to gain a place in heaven", because that is ignorance. The avoidance of "Self knowledge and its eternal, all-pervasive nature" is akin to "killing one's Self" and living a dead life states Isha Upanishad, states Griffith.<ref name=ralphgriffith/> The pursuit of Self is the seeking of the eternal, the whole, the all-transcending, the self-depending, the Oneness and law of all nature and existence.<ref>Astrid Fitzgerald (2002), Being Consciousness Bliss: A Seeker's Guide, Steiner, {{ISBN|978-0970109781}}, page 52</ref>

===Vidya versus Avidya===
The Isha Upanishad suggests that one root of sorrow and suffering is considering one's Self as distinct and conflicted with the Self of others, assuming that the nature of existence is a conflicted duality where one's happiness and suffering is viewed as different from another living being's happiness and suffering. Such sorrow and suffering cannot exist, suggests the Upanishad, if an individual realizes that the Self is in all things, understands the Oneness in all of existence, focuses beyond individual egos and in the pursuit of Universal values, the Self and Real Knowledge.<ref name=charlesjohnstoncomments/>
{{Blockquote|
When to a man who understands, 
the Self has become all things, 
what sorrow, what trouble can there be, 
to him who beholds that unity.
|Isha Upanishad, Hymn 7<ref name=maxmullertrans/>}}

The Isha Upanishad, in hymn 8 through 11, praises the study of ''Vidya'' (Real Knowledge, eternal truths) and ''Avidya'' (not Real Knowledge, empirical truths).<ref name=maxmullercomments/><ref>Richard H. Jones (1981), [https://www.jstor.org/stable/1399068 Vidyā and Avidyā in the Isha Upanishad], Philosophy East and West, Vol. 31, No. 1 (Jan., 1981), pages 79-87</ref> It asserts that to he who knows both ''Vidya'' and ''Avidya'', the ''Avidya'' empowers him to overcome death (makes one alive), while ''Vidya'' empowers him with immortality. The Real Knowledge delivers one to freedom, liberation from all sorrows and fears, to a blissful state of life.<ref name=adishankaraisha/><ref name=maxmullercomments/> Mukherjee states that Isha Upanishad in verse 11 is recommending that one must pursue material knowledge and spiritual wisdom simultaneously, and that a fulfilling life results from the harmonious, balanced alignment of the individual and the social interests, the personal and the organizational goals, the material and the spiritual pursuits of life.<ref>S Mukherjee (2011), Indian Management Philosophy, in The Palgrave Handbook of Spirituality and Business (Editors: Luk Bouckaert and Laszlo Zsolnai), Palgrave Macmillan, {{ISBN|978-0230238312}}, page 82</ref>

The hymns 12 through 14 of Isha Upanishad, caution against the pursuit of only manifested cause or only spiritual cause of anything, stating that one sided pursuits lead to darkness. To be enlightened, seek both (उभयं सह, ''ubhayam saha''), suggests the Upanishad.<ref>Sanskrit original: '''विद्यां चाविद्यां''' च यस्तद्वे'''दोभयँ सह''' । अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥११॥ (...) सम्भूतिं च विनाशं च यस्तद्वे'''दोभयँ सह''' । विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥१४॥ (Source: [https://sa.wikisource.org/wiki/ईशावास्%E2%80%8Dयोपनिषद् Wikisource]); '''English Review and Translation''': Max Muller (Translator), [https://archive.org/stream/upanishads01ml#page/316/mode/2up Vajasaneyi Samhita Upanishad], Oxford University Press, page 317</ref> It asserts that he who knows both the Real and the Perishable, both the manifested not-True cause and the hidden True cause, is the one who is liberated unto immortality.<ref name=adishankaraisha/><ref name=maxmullercomments/>

===Virtue versus vice===
In final hymns 15 through 18, the Upanishad asserts a longing for Knowledge, asserting that it is hidden behind the golden disc of light, but a light that one seeks. It reminds one's own mind to remember one's deeds, and accept its consequences.<ref name=adishankaraisha/> The Madhyandina recension and Kanva recension vary in relative sequencing of the hymns, but both assert the introspective precept, "O ''Agni'' (fire) and mind, lead me towards a life of virtues, guide me away from a life of vices", and thus unto the good path and the enjoyment of wealth (of both karma's honey and Self-realization).<ref name=charlesjohnstoncomments/><ref name=maxmullercomments/> The final hymns of Isha Upanishad also declare the foundational premise, "I am He", equating one Self's oneness with cosmic Self.<ref name=adishankaraisha/><ref>E Röer, Bibliotheca Indica: A Collection of Oriental Works, Isha Upanishad, Asiatic Society of Bengal, Volume 15, pages 69-74</ref>

{{Blockquote|
पुरुषः सोऽहमस्मि 
I am He, the [[Purusha]] within thee.
|Isha Upanishad, Hymn 16 Abridged<ref name=maxmullertrans/>}}

==Reception==
[[Mahatma Gandhi]] thought so highly of it that he remarked, "If all the [[Upanishads]] and all the other scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Ishopanishad were left in the memory of the Hindus, Hinduism would live for ever."<ref>Easwaran, Eknath: ''The Upanishads, Translated for the Modern Reader'', page 205. Nilgiri Press, 1987.</ref>

[[Paul Deussen]] states that the first verses are notable for including ethics of one who knows the Ātman.<ref>Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 2, Motilal Banarsidass, {{ISBN|978-8120814691}}, page 547</ref>

[[Swami Chinmayananda]] in his commentary{{year needed|date=October 2013}} states "The very first stanza of this matchless Upanishad is in itself a miniature philosophical textbook. Besides being comprehensive in its enunciation of Truth, it provides a vivid exposition of the technique of realising the Truth in a language unparalleled in philosophical beauty and literary perfection. Its [[mantras]] are the briefest exposition on philosophy and each one is an exercise in contemplation."<ref>Chinmayananda, Swami: "Isavasya Upanishad", preface.</ref> Swami Chinmayananda notes in his commentary that the 18 verses (VSK recension) proceed over 7 "waves of thought" with the first 3 representing 3 distinct paths of life, 4–8 pointing out the Vision of Truth, 9–14 revealing the path of worship leading to purification, 15–17 revealing the call of the Rishis for man to awaken to his own Immortal state, and verse 18 the prayer to the Lord to bless all seekers with strength to live up to the teachings of the Upanishad.<ref>Chinmayananda, "Isavasya Upanishad", pp.58-9</ref>

==See also==
*[[Brahma Sutras]]
*[[Bhagavad Gita]]
*[[Mahabharata]]
*[[Bhagavata Purana]]
*[[Kena Upanishad]]

==References==
{{reflist|30em}}

*[[Albrecht Weber]], ''The History of Indian Literature'' (1878).
* N. Srinivasagopalan, ''Isa Upanisad Revisited'', Oupanisada Publications, 16, Vayupuri, Secunderabad 500 094. 2004 {{ISBN|978-81-7525-831-0}} The Subtitle is 'The Recipe for an Enlightened and Joyful Life of High Effectiveness and All-round success'

;editions and translations
* [[Sri Aurobindo]], {{cite Q|Q108771474}}, [[Pondicherry (city)|Pondicherry]]. 1972.
* [[S. Radhakrishnan]]. ''[[The Principal Upanishads (book)|The Principal Upanishads]]''. George Allen and Unwin Ltd. New York. 1969.
* Swami Gambhirananda, ''Eight Upanishads'', Vol.1. with the commentary of [[Adi Sankara|Shankaracharya]]. Tr. [[Advaita Ashrama]], Calcutta, 2nd edn. 1989.
* Bhānu Swāmī (transl.), ''Īśopaniṣad'', with the commentary of Madhvācārya, Vedānta Deśika, Baladeva Vidyābhūṣaṇa, Bhaktivinoda Thākura. Sri Vaikuntha Enterprises, Chennai, 2006.
* [[Mario Petrucci]] (transl.), ''Isha Upanishad'', Guillemot Press, UK. October 2019.

==External links==
{{wikisource|1|sa:ईशावास्‍य उपनिषद्|Isha Upanishad}}
{{wikiquote}}
'''Original text'''
*[http://sanskritdocuments.org/doc_upanishhat/iisha.pdf Isha Upanishad] in Sanskrit, Archived by SanskritDocuments.Org
*[https://web.archive.org/web/20090122174210/http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/1_veda/4_upa/isup___u.htm Isha Upanishad], Manuscript in GRETIL etext, Archived by University of Göttingen

'''Commentary and translation'''
*[https://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/index.html The Ishavasya Upanishad with Shankara’s Commentary] Translated by M. Hiriyanna, online ebook
*[https://www.wisdomlib.org/hinduism/book/isopanisad-madhva-commentary The Isopanisad with Madhva’s Commentary] Translated by Srisa Chandra Vasu
*[https://archive.org/stream/upanishads01ml#page/310/mode/2up Vagasaneyi Samhita Upanishad or Isa Upanishad] translation by [[Max Müller]] – Kanva recension (18 hymns)
*[http://www.sacred-texts.com/hin/wyv/wyvbk40.htm Isha Upanishad] as Shukla Yajurveda Adhyaya 40 (White Yajurveda Chapter 40) A translation by Ralph T.H. Griffith, 1899 – Madhyandina recension (17 hymns)
*[http://www.universaltheosophy.com/legacy/movements/ancient-east/vedic-india/isavasya-upanishad/ Isha Upanishad]{{Dead link|date=January 2026 |bot=InternetArchiveBot }} Translations by Raja Ram Mohun Roy, Johnston, Nikhilānanda
*[http://www.dvaita.org/biblio/index.html#upanishad Published commentaries on Isha Upanishad by Madhvacharya] {{Webarchive|url=https://web.archive.org/web/20160304071601/http://www.dvaita.org/biblio/index.html#upanishad |date=2016-03-04 }}, Dvaita.org

'''Recitation'''
* [https://sfvedanta.org/class-audio/isa-upanishad/ Downloadable Audio of 9 Classes on Isha Upanishad] by Swami Tattwamayananda
* [http://gaana.com/album/ish-upanishad Isha Upanishad recited by Pt. Ganesh Vidyalankar (with instrumental music)] {{Webarchive|url=https://web.archive.org/web/20160307222403/http://gaana.com/album/ish-upanishad |date=2016-03-07 }}
*[http://vedicheritage.gov.in/upanishads/ishavasyopanishad/ Isha Upanishad recited by Pt. Parashurama Ghanapathi and Prof. K. Ramasubramanian]

'''Resources'''
* [http://vedantahub.org/isha-upanishad/ Video/Audio classes, Reference texts, Discussions and other Study material on Isha Upanishad at Vedanta Hub]

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[[Category:Upanishads]]

Isha Upanishad - Revision history

উদাহরণ at 04:17, 4 March 2026