The word īśā is derived from the root īś, meaning “to rule,” with the suffix kvip, indicating a possessive agent. Thus, īśā refers to Īśvara, whose nature is grasped via the implied meaning (lakṣya-svarūpa) of that term. This entire variegated realm of appearances (idaṁ sarvam), which is the object of various pratyayas (cognitions), is vāsyam — to be overlaid, or covered — derived from the root vas, “to cover.”

The scope of the term sarvam is further clarified with the phrase yatkiñcit jagatyām — “whatever whatsoever exists in the jagat, in the fourteen worlds.” All entities bearing the characteristics of cause and effect (kārya-kāraṇātmaka), all that is movable and immovable (cara-acara-lakṣaṇa), are to be understood as nothing other than Īśvara. This is the buddhir that must be cultivated.

Now, the sādhana (means) for developing such a buddhi is given: tena tyaktena bhuñjīthāḥ. That is, through that very tyāga — renunciation — as expounded in other Śruti such as “na karmaṇā na prajayā dhanena tyāgenaike amṛtatvam ānaśuḥ” (Kaivalya 4), one must maintain the cognition that “all this is verily Īśvara” — this is bhuñjīthāḥ.

Then the niyama (regulative rule) for such a renouncer (saṁnyāsin) is stated: mā gṛdhaḥ. Do not desire even the wealth (dhanam) of someone else (kasyasvit) — that is, do not long for anything beyond the bare necessities of life, such as food, loincloth, and covering. Let there be no craving for gold or possessions.