Where is Isha awasa?

ॐ पूर्णमदः पूर्णमिदम पूर्णात पूर्णमुदच्यते |
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

Om Poornamadah poornamidam poornaat poornamudachyate
poornasya poornamaadaaya poornamevaavashishyate ||

The very first shloka from Ishaavaasya Upanishat. This mentions how the one, which everyone's trying to find, is there in everything and everywhere.

The completeness/wholeness is there and it is here as well. After its accomplishment, it becomes complete and engrossed. This arrives from the whole, does or earns whatever it has to by its grace and enters into the Oneness/Wholeness/Completeness Bliss.


इशावास्यमिदम सर्वं यत्किंच जगत्यां जगत |
तेन त्यक्तेन भुंजीथा मा गृधः कस्यस्विद्धनम ||

Ishaavaasyamidam sarvam yatkincha jagatyaam jagat
tEne tyaktena bhunjeethaa ma grudhah kasyasviddhanam ||


The above shloka continues in the Upanishat and says that everything here is the abode of Isha (God - not to be confused with the Lord Ishwara and that is different) accepting the God's omni presence and highlights that this is just a small world that we live, in this huge universe. The shloka suggests to understand this in particular and just leave everything that is ego-centric as this is the treasure that one has to earn.

Brahma Vijigyaasa

अन्नं ब्रह्मेति वैजानात | अन्नाध्येवा खल्विमानी भूतानि जायन्ते |

अन्नेना जातानी जीवन्ति | अन्नं  प्रय्त्यभिसंविशंती  इति |  

तद्विग्नाया | पुनरेवा वरुणं पितर मुपससार | 

अदिही भगवो ब्रह्मेति | तागुम होवाचा | 

तपसा ब्रह्म विजिग्न्यासस्व | तपो ब्रह्मेति |

स तापोतप्य्त | स तपस्तप्त्वा |

Annam brahmEti vaijaanaat, AnnadhyEva khalvimaani bhootani jaayante |
annena jaataani jeevanti, annam prayatyabhisamvishanti iti|
tadvigaaya, punareva varuNam pitaramupasasaara |
adhIhi BhagavO brahmeti | tagum hOvaacha |
tapasa brahma vijigyaasasva, tapO brahmeti |
sa tapotapyata, sa tapastaptvaa |

The above shloka is from the Taittareeya upanishat.

Bhrugu is the son of VaruNa, who asks his father where do I find Brahma (God), where is this? whether it is in the soul, eyes, ears, mind, mouth etc without which the beings (whichever has life on the earth) can't live without or from which the beings lead the life.

VaruNa replies, go ahead and do the research upon it. Do the tapas (research/analyze/pray/meditate/seek) about the Brahma  (the supreme soul) with a vishesha jigyaasa ( i.e, understand that it is great or special and you have the mind of a child to seek with). He continues you'll see Brahma by conducting tapas and hence mentions to have the heat and the urge to do the tapas and to see the Brahma have the hunger moving until you are satisfied that you have understood.

Bhrugu does the meditation and research and comes up to VaruNa stating that Annam (Food) is the Brahma (God), without which one cannot live, but then he also finds out that without food one can live upto many days, so it cannot be Brahma and again goes to Tapas as directed, guided, suggested and taught by his father...    

Tapaha swadhyaaya niratam

I would like to start this by bowing to Maharshi Valmiki and Maharshi Vyasa who have provided the great epics, which if read in their original verses will lead to greater enlightenment in one's life.

तपःस्वाध्यायनिरतं तपस्वी वाग्विदां वरम्

This is a beginning sentence of the very first shloka from the Valmiki Ramayana. It is the first line from Balakanda. What does this mean?

तपः : Tapaha: Means the heat, urge, passion, keenness, enthusiasm to do something

स्वाध्याय : Swaadhyaya: This denotes "learning on one's own ability" or "Self-Learning" or "Self-Study" to accomplish the objectives

निरतं: Niratam: to accomplish the objectives, one need to do it as a routine. So, niratam means always, continuous, permanent, constant, eternally, ceaselessly, persistently..one would follow to accomplish the objective.

What do one get if "तपःस्वाध्यायनिरतं" or "Tapasswaadhyayaniratam" is conducted: The person would become

तपस्वी: Tapasvi: This is a person who gains something by doing all the necessary to accomplish the objectives

वाग्विदां वरम्: Vaagvidaam Varam: This person is blessed with the boon (varam) to talk (vaak) about various knowledge areas that has been acquired (vidaam).

नारायणं नमस्कृत्य नरम चैव नरोत्तमम| देवीम सरस्वतीम चैव ततो जयमुदीरयेत ||

The above shloka is the very first shloka of the Mahaabhaarata written by the Brahmarshi Vyaasa also known as "KrishnaDwaipaayana".

It means that bowing to Narayana-who is an individual here and the best amongst all human beings, and Saraswati who would grant victory.

This is a great shloka that highlights that one should be able to achieve something beacuse that is granted by the divine, so one should always bow down to and thank divine for giving us such great things in life.