Aitareya Upanishad(Upanisad.7)
॥ ऐतरेयोपनिषत् ॥
वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म एधि ॥
वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्
संदधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥ तन्मामवतु
तद्वक्तारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥
॥ ॐ शान्तिः शान्तिः शान्तिः॥
॥ अथ ऐतरेयोपनिषदि प्रथमाध्याये प्रथमः खण्डः ॥
ॐ आत्मा वा इदमेक एवाग्र आसीन्नान्यत्किंचन मिषत् । स ईक्षत
लोकान्नु सृजा इति ॥ १॥
स इमाँ ल्लोकानसृजत । अम्भो मरीचीर्मापोऽदोऽम्भः परेण दिवं
द्यौः प्रतिष्ठाऽन्तरिक्षं मरीचयः ॥
पृथिवी मरो या अधस्तात्त आपः ॥ २॥
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ॥ सोऽद्भ्य एव पुरुषं
समुद्धृत्यामूर्छयत् ॥ ३॥
तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाऽण्डं
मुखाद्वाग्वाचोऽग्निर्नासिके निरभिद्येतं नासिकाभ्यां प्राणः ॥
प्राणाद्वायुरक्षिणी निरभिद्येतमक्षीभ्यां चक्षुश्चक्षुष
आदित्यः कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं
श्रोत्रद्दिशस्त्वङ्निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो
हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा नाभिर्निरभिद्यत
नाभ्या अपानोऽपानान्मृत्युः
शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः ॥ ४॥
॥ इत्यैतरेयोपनिषदि प्रथमाध्याये प्रथमः खण्डः ॥
॥ अथ ऐतरेयोपनिषदि प्रथमाध्याये द्वितीयः खण्डः ॥
ता एता देवताः सृष्टा अस्मिन्महत्यर्णवे प्रापतन्
। तमशनापिपासाभ्यामन्ववार्जत् । ता
एनमब्रुवन्नायतनं नः प्रजानीहि यस्मिन्प्रतिष्ठिता अन्नमदामेति ॥ १॥
ताभ्यो गामानयत्ता अब्रुवन्न वै नोऽयमलमिति ।
ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयमलमिति ॥ २॥
ताभ्यः पुरुषमानयत्ता अब्रुवन् सुकृतं बतेति पुरुषो वाव सुकृतम् ।
ता अब्रवीद्यथायतनं प्रविशतेति ॥ ३॥
अग्निर्वाग्भूत्वा मुखं प्राविशद्वायुः प्राणो भूत्वा नासिके
प्राविशदादित्यश्चक्षुर्भूत्वाऽक्षिणी प्राविशाद्दिशः
श्रोत्रं भूत्वा कर्णौ प्राविशन्नोषधिवनस्पतयो लोमानि भूत्वा
त्वचंप्राविशंश्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो
भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन् ॥ ४॥
तमशनायापिपासे अब्रूतामावाभ्यामभिप्रजानीहीति ते अब्रवीदेतास्वेव
वां देवतास्वाभजाम्येतासु भागिन्न्यौ करोमीति । तस्माद्यस्यै कस्यै
च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनायापिपासे
भवतः ॥ ५॥
॥ इत्यैतरेयोपनिषदि प्रथमाध्याये द्वितीयः खण्डः ॥
॥ अथ ऐतरेयोपनिषदि प्रथमाध्याये तृतीयः खण्डः ॥
स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति ॥ १॥
सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत ।
या वै सा मूर्तिरजायतान्नं वै तत् ॥ २॥
तदेनत्सृष्टं पराङ्त्यजिघांसत्तद्वाचाऽजिघृक्षत्
तन्नाशक्नोद्वाचा ग्रहीतुम् ।
स यद्धैनद्वाचाऽग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् ॥ ३॥
तत्प्राणेनाजिघृक्षत् तन्नाशक्नोत्प्राणेन ग्रहीतुं स
यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य
हैवान्नमत्रप्स्यत् ॥ ४॥
तच्चक्षुषाऽजिघृक्षत् तन्नाशक्नोच्चक्षुषा ग्रहीतु/न् स
यद्धैनच्चक्षुषाऽग्रहैष्यद्दृष्ट्वा हैवानमत्रप्स्यत् ॥ ५॥
तच्छ्रोत्रेणाजिघृक्षत् तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुं स
यद्धैनच्छ्रोतेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत् ॥ ६॥
तत्त्वचाऽजिघृक्षत् तन्नाशक्नोत्त्वचा ग्रहीतुं स
यद्धैनत्त्वचाऽग्रहैष्यत् स्पृष्ट्वा हैवान्नमत्रप्स्यत् ॥ ७॥
तन्मनसाऽजिघृक्षत् तन्नाशक्नोन्मनसा ग्रहीतुं स
यद्धैनन्मनसाऽग्रहैष्यद्ध्यात्वा हैवान्नमत्रप्स्यत् ॥ ८॥
तच्छिश्नेनाजिघृक्षत् तन्नाशक्नोच्छिश्नेन ग्रहीतुं स
यद्धैनच्छिश्नेनाग्रहैष्यद्वित्सृज्य हैवानमत्रप्स्यत् ॥ ९॥
तदपानेनाजिघृक्षत् तदावयत् सैषोऽन्नस्य ग्रहो
यद्वायुरनायुर्वा एष यद्वायुः ॥ १०॥
स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति ।
स ईक्षत यदि वाचाऽभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि
चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं
यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं
यदि शिश्नेन विसृष्टमथ कोऽहमिति ॥ ११॥
स एतमेव सीमानं विदर्यैतया द्वारा प्रापद्यत । सैषा विदृतिर्नाम
द्वास्तदेतन्नाऽन्दनम् ।
तस्य त्रय आवसथास्त्रयः स्वप्ना अयमावसथोऽयमावसथोऽयमावसथ
इति ॥ १२॥
स जातो भूतान्यभिव्यैख्यत् किमिहान्यं वावदिषदिति ।स एतमेव
पुरुषं ब्रह्म ततममपश्यत् । इदमदर्शनमिती ३ ॥ १३॥
तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम । तमिदन्द्रं सन्तमिंद्र
इत्याचक्षते परोक्षेण ।
परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ॥ १४॥
॥ इत्यैतरेयोपनिषदि प्रथमाध्याये तृतीयः खण्डः ॥
॥ अथ ऐतरोपनिषदि द्वितीयोध्यायः ॥
ॐ पुरुषे ह वा अयमादितो गर्भो भवति यदेतद्रेतः
।तदेतत्सर्वेभ्योऽङ्गेभ्यस्तेजः संभूतमात्मन्येवऽऽत्मानं बिभर्ति
तद्यदा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं जन्म ॥ १॥
तत्स्त्रिया आत्मभूयं गच्छति यथा स्वमङ्गं तथा । तस्मादेनां न हिनस्ति ।
साऽस्यैतमात्मानमत्र गतं भावयति ॥ २॥
सा भावयित्री भावयितव्या भवति । तं स्त्री गर्भ बिभर्ति । सोऽग्र
एव कुमारं जन्मनोऽग्रेऽधिभावयति ।
स यत्कुमारं जन्मनोऽग्रेऽधिभावयत्यात्मानमेव तद्भावयत्येषं
लोकानां सन्तत्या ।
एवं सन्तता हीमे लोकास्तदस्य द्वितीयं जन्म ॥ ३॥
सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते । अथास्यायामितर आत्मा
कृतकृत्यो वयोगतः प्रैति ।
स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म ॥ ४॥
तदुक्तमृषिणा गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि
विश्वा शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयमिति
। गर्भ एवैतच्छयानो वामदेव एवमुवाच ॥ ५॥
स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्यामुष्मिन् स्वर्गे लोके
सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ६॥
॥ इत्यैतरोपनिषदि द्वितीयोध्यायः ॥
॥ अथ ऐतरोपनिषदि तृतीयोध्यायः ॥
ॐ कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा । येन वा पश्यति येन
वा शृणोति येन वा गंधानाजिघ्रति येन वा वाचं व्याकरोति येन
वा स्वादु चास्वादु च विजानाति ॥ १॥
यदेतद्धृदयं मनश्चैतत् । संज्ञानमाज्ञानं विज्ञानं
प्रज्ञानं मेधा
दृष्टिर्धृतिमतिर्मनीषा जूतिः स्मृतिः संकल्पः क्रतुरसुः कामो
वश इति ।
सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवंति ॥ २॥
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च
पञ्चमहाभूतानि पृथिवी वायुराकाश आपो
ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव ।
बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि
चाश्वा गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जङ्गमं च पतत्रि
च यच्च स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं
प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म ॥ ३॥
स एतेन प्राज्ञेनाऽऽत्मनाऽस्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्
कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ४॥
॥ इत्यैतरोपनिषदि तृतीयोध्यायः ॥
ॐ वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म
एधि वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्
संदधाम्यृतं वदिष्यामि सत्यं वदिष्यामि तन्मामवतु
तद्वक्तारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥
॥ ॐ शान्तिः शान्तिः शान्तिः॥
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Aitareya Upanishad | Wikipedia audio article | Wikipedia audio article
https://youtu.be/FAckHkYuBKU
Essence of the Aitteraya Upanisad
by Swami Sivananda
Introduction
1. The Aitareya Upanishad forms part of the Aitareya-Aranyaka of the Rig-Veda. It is divided into five sections (Khandas). The Upanishad derives its name from its author Mahidasa Aitareya, the son of Itara.
2. It describes in symbolic knowledge the creation of the universe. It deals with the Atman as the only Reality. It contains the saying of the Rishi Vamadeva who attained immortality through knowledge of the Self.
3. The central teaching of this Upanishad is the unity of the Atman with the Paramatman.
4. Hari Om. My speech is rooted in my mind. My mind is rooted in speech, Brahman, reveal thyself to me. Ye, mind and speech enable me to grasp the truth that the scriptures teach. Let what I have learnt slip not from me. I join day with night in study. I speak the truth. I speak the real. May that protect me. May that protect the teacher. May it protect me. May it protect the teacher. May it protect the teacher.
Om Peace, Peace, Peace!
The Story of Creation
5. In the beginning, all this was, verily, the Atman alone. There was nothing else living. Nothing else, whatsoever, living, existed. There was no other thing that winked at all.
6. He thought: Now, verily, I shall create the worlds.
7. The word Atman is derived from the root which means to obtain, to eat, to enjoy or to pervade all.
8. He created these worlds, viz. water, light-rays, death, waters. The water is above the heavens, its support. The rays are from the sky. The region of death is the earth, and what are below the earth are waters.
9. He reflected, These indeed are the worlds I have created. I shall create the protectors or rulers of the world. Then he raised a Purusha from water and gave him form.
10. Then the Atman brooded over that i.e., the lump. He wished to give it the shape of Man. A hole in the shape of a mouth manifested itself in that man, which was brooded over by him, just as a bird's egg bursts when hatched. From the mouth came out speech and from speech fire. Then his nostrils came forth, from the nostrils the breath, from breath wind.
11. His eyes came forth; from his eyes sight, from sight the sun. His ears came forth; from his ears hearing, and from hearing the quarters. His skin came forth; from the skin the hair, from the hair the herbs and big trees. His heart came forth; from the heart the mind, from the mind, the moon. The navel came forth; from the navel the Apana, and from Apana death. His generative organs came forth; from the generative organs semen, and from semen water.
12. Those gods, thus created, fell into the great ocean of Samsara (world). Then He subjected them to hunger and thirst. They said to Him (the creator), Ordain for us a place in which, being established, we may eat food.
13. He brought a bull to them. They said; It is indeed not sufficient for us. He brought a horse for them. They said: This is not enough for us.
14. He brought a man to them. They said: Well done, indeed; hurrah! Man alone is the master-piece. Man alone is the abode of all good actions. He said to them, Enter now with your respective bodies.
15. Fire, becoming speech, entered the mouth; air, becoming Prana, entered the nostrils; the sun, becoming sight, entered the eyes; the deity of the quarters, becoming sound, entered the ears; the herbs and trees, becoming hairs, entered the skin; the moon, becoming mind, entered the heart; death, becoming Apana, entered the navel; water, becoming semen, entered the generative organ.
16. Hunger and thirst said to Him; Assign a place for us. He told them: I assign you a place in these gods, and make you sharers with them. Therefore, when oblations are offered to any god, hunger and thirst become sharers therein.
17. He (the Lord) thought again: The worlds and the protectors of the worlds have been created. Now let me create food for them.
18. Then He (the Lord) brooded over the water, and from the waters so brooded over, issued a form. The form thus created is, verily, food.
19. Then this food so created wished to run away. He tried to catch it by speech; but he could not catch it by speech. If he had caught it by speech, then one would be satisfied by merely talking of food.
20. He wished to catch it by breath, He could not catch it by breath. If he had caught it by breath, then one would be satisfied by merely smelling food.
21. He wished to catch it by the eye. He could not catch it by the eye. If he had caught it by the eye, then one would be satisfied by merely seeing food.
22. He wished to catch it by the ears. He could not catch it by the ears. If he had caught it by the ears, then one would be satisfied by merely hearing of food.
23. He wished to catch it by touch. He could not catch it by touch. If he had caught it by touch, then one would be satisfied by merely touching food.
24. He wished to catch it by the mind. He could not catch it by the mind. If he had caught it by the mind, then one would be satisfied by merely thinking of food.
25. He wished to catch it by the generative organ. He could not catch it by the generative organ. If he had caught it by the generative organ, then one could be satisfied by mere emission.
26. Then he tried to catch it by Apana, and he caught it. It is this Apana which catches food. This Apana is the giver of life, by food.
27. He (the Lord) thought: How can all these live without me? So He pondered; By which way shall I enter it? He again thought; If speaking be done by speech, smelling by nose, seeing by the eyes, hearing by the ear, touching by the skin, thinking by the mind, eating by Apana and discharge by the generative organ, then who am I?
28. Then He opened the suture of the skull and entered by that door. That door is called the Vidriti or the cleft. It is, verily, the Nandana (the place of bliss). He has three dwelling places in the body and three sleeping states. This is his dwelling place, this is his dwelling place, this is his dwelling place.
29. The right eye is his first abode. The mind is the second. The cavity of the heart or the heart-ether is the third.
30. When born (in the form of the Jivas, i.e., when the highest Self had entered the body), he reflected with reference to all beings. He gazed round upon the creatures, and thought. How should anyone speak of any other? What else besides Me is there for Me to name? There is none. How could He desire to declare any other thing different from Him? He found nothing else but the reality of Himself, as the Purusha, the Brahman, all-pervading. He said to himself: O I have seen this.
31. Therefore, he is called Indandra. Idandram is verily His name. Though He is called Idandram, He is indirectly called Indra. The gods are fond of being called by indirect names, as it were.
The Story of Birth
32. First indeed is the germ in man. That which is the semen is the essence of strength or vigour, drawn from all his limbs. He bears himself within his self alone. When he deposits it in the woman, he causes it to be born. This is its first birth.
33. That seed becomes one with the woman as her own limb, as a part of her own body. Therefore it does not produce any suffering to her. She nourishes his (the husband's) self thus within her.
34. As she becomes the nourisher of his self within her, so also she should be nourished. The woman bears the son in her womb. He (the father) nourishes the child before and also after its birth. In nourishing the child before and after its birth, he really nourishes himself for the continuation of these worlds. Thus are these worlds of progeny perpetuated. This is his second birth.
35. That son who is his very self is made his substitute for the performance of virtuous deeds. This, his other self (the father's self), having discharged his duties, attains old age, and departs from this world. He, while departing hence, is born again. This is his third birth.
Rishi Vamadeva
36. It was declared by the Rishi Vamadeva: While in the womb I knew all the births of the gods. A hundred iron-holds held me down. But I burst through them with speed, like a hawk. Thus spoke Vamadeva even while lying in the womb.
37. Bodies which are like impenetrable iron-houses guard the Jiva from extricating himself from the fetters of Samsara. The bodies are compared to the strong iron-holds as they imprison the Jiva within their folds.
38. He (Rishi Vamadeva) became the knower of the Atman, and became identical with it. He betook himself to his upward path, and after the destruction of the body, attained all desires in the heavenly world, and became immortal.
Consciousness Is Brahman
39. Who is this Atman whom we worship? Which of the two is He, that Atman, the real or the phenomenal, the Nirupadhika or Sopadhika? Whether He by whom one sees, or He by whom one hears, or He by whom one smells the scents, or He by whom one utters the speech, or He by whom one knows what is tasteful and what is not tasteful?
40. This which is known as the heart, this mind, consciousness, mastering knowledge of arts, comprehension, power of retaining import of books, perception, fortitude, reflection, independent power of thinking, distress of mind caused by diseases, etc., memory, volition, application, any pursuit for maintenance of life, desire for the company of women, all these are, indeed, names of Consciousness.
41. This Brahman; this Indra; this creator; all these gods; these five great elements, viz., earth, water, fire, air, ether; all these small creatures; these others; the seeds of creation, these egg-born, the womb-born, sweat-born, sprout-born, horses, cows, men, elephants, whatever else which breathes and moves and flies, or is immovable, all these are guided by Consciousness and are supported by Consciousness. The universe has Consciousness for its guide. Consciousness is the basis or stay of all. Verily, consciousness (Prajnanam) is Brahman.
42. Prajnanam Brahma: Pure Consciousness is Brahman. This is one of the Maha-Vakyas or great sentences of the Upanishads.
43. This is called the Lakshana-Vakya, because it gives a description of the nature of Brahman.
44. He (Vamadeva, or any other sage) was exalted to the state of Brahmanhood on account of his knowledge of the Atman. He left this world and obtained all that he desired in that world of supreme bliss, and attained immortality.
45. A liberated sage does not move to any world. He gets absorbed in the all-pervading Brahman. He realises that the individual soul is identical with Para Brahman.
1. The Aitareya Upanishad forms part of the Aitareya-Aranyaka of the Rig-Veda. It is divided into five sections (Khandas). The Upanishad derives its name from its author Mahidasa Aitareya, the son of Itara.
2. It describes in symbolic knowledge the creation of the universe. It deals with the Atman as the only Reality. It contains the saying of the Rishi Vamadeva who attained immortality through knowledge of the Self.
3. The central teaching of this Upanishad is the unity of the Atman with the Paramatman.
4. Hari Om. My speech is rooted in my mind. My mind is rooted in speech, Brahman, reveal thyself to me. Ye, mind and speech enable me to grasp the truth that the scriptures teach. Let what I have learnt slip not from me. I join day with night in study. I speak the truth. I speak the real. May that protect me. May that protect the teacher. May it protect me. May it protect the teacher. May it protect the teacher.
Om Peace, Peace, Peace!
The Story of Creation
5. In the beginning, all this was, verily, the Atman alone. There was nothing else living. Nothing else, whatsoever, living, existed. There was no other thing that winked at all.
6. He thought: Now, verily, I shall create the worlds.
7. The word Atman is derived from the root which means to obtain, to eat, to enjoy or to pervade all.
8. He created these worlds, viz. water, light-rays, death, waters. The water is above the heavens, its support. The rays are from the sky. The region of death is the earth, and what are below the earth are waters.
9. He reflected, These indeed are the worlds I have created. I shall create the protectors or rulers of the world. Then he raised a Purusha from water and gave him form.
10. Then the Atman brooded over that i.e., the lump. He wished to give it the shape of Man. A hole in the shape of a mouth manifested itself in that man, which was brooded over by him, just as a bird's egg bursts when hatched. From the mouth came out speech and from speech fire. Then his nostrils came forth, from the nostrils the breath, from breath wind.
11. His eyes came forth; from his eyes sight, from sight the sun. His ears came forth; from his ears hearing, and from hearing the quarters. His skin came forth; from the skin the hair, from the hair the herbs and big trees. His heart came forth; from the heart the mind, from the mind, the moon. The navel came forth; from the navel the Apana, and from Apana death. His generative organs came forth; from the generative organs semen, and from semen water.
12. Those gods, thus created, fell into the great ocean of Samsara (world). Then He subjected them to hunger and thirst. They said to Him (the creator), Ordain for us a place in which, being established, we may eat food.
13. He brought a bull to them. They said; It is indeed not sufficient for us. He brought a horse for them. They said: This is not enough for us.
14. He brought a man to them. They said: Well done, indeed; hurrah! Man alone is the master-piece. Man alone is the abode of all good actions. He said to them, Enter now with your respective bodies.
15. Fire, becoming speech, entered the mouth; air, becoming Prana, entered the nostrils; the sun, becoming sight, entered the eyes; the deity of the quarters, becoming sound, entered the ears; the herbs and trees, becoming hairs, entered the skin; the moon, becoming mind, entered the heart; death, becoming Apana, entered the navel; water, becoming semen, entered the generative organ.
16. Hunger and thirst said to Him; Assign a place for us. He told them: I assign you a place in these gods, and make you sharers with them. Therefore, when oblations are offered to any god, hunger and thirst become sharers therein.
17. He (the Lord) thought again: The worlds and the protectors of the worlds have been created. Now let me create food for them.
18. Then He (the Lord) brooded over the water, and from the waters so brooded over, issued a form. The form thus created is, verily, food.
19. Then this food so created wished to run away. He tried to catch it by speech; but he could not catch it by speech. If he had caught it by speech, then one would be satisfied by merely talking of food.
20. He wished to catch it by breath, He could not catch it by breath. If he had caught it by breath, then one would be satisfied by merely smelling food.
21. He wished to catch it by the eye. He could not catch it by the eye. If he had caught it by the eye, then one would be satisfied by merely seeing food.
22. He wished to catch it by the ears. He could not catch it by the ears. If he had caught it by the ears, then one would be satisfied by merely hearing of food.
23. He wished to catch it by touch. He could not catch it by touch. If he had caught it by touch, then one would be satisfied by merely touching food.
24. He wished to catch it by the mind. He could not catch it by the mind. If he had caught it by the mind, then one would be satisfied by merely thinking of food.
25. He wished to catch it by the generative organ. He could not catch it by the generative organ. If he had caught it by the generative organ, then one could be satisfied by mere emission.
26. Then he tried to catch it by Apana, and he caught it. It is this Apana which catches food. This Apana is the giver of life, by food.
27. He (the Lord) thought: How can all these live without me? So He pondered; By which way shall I enter it? He again thought; If speaking be done by speech, smelling by nose, seeing by the eyes, hearing by the ear, touching by the skin, thinking by the mind, eating by Apana and discharge by the generative organ, then who am I?
28. Then He opened the suture of the skull and entered by that door. That door is called the Vidriti or the cleft. It is, verily, the Nandana (the place of bliss). He has three dwelling places in the body and three sleeping states. This is his dwelling place, this is his dwelling place, this is his dwelling place.
29. The right eye is his first abode. The mind is the second. The cavity of the heart or the heart-ether is the third.
30. When born (in the form of the Jivas, i.e., when the highest Self had entered the body), he reflected with reference to all beings. He gazed round upon the creatures, and thought. How should anyone speak of any other? What else besides Me is there for Me to name? There is none. How could He desire to declare any other thing different from Him? He found nothing else but the reality of Himself, as the Purusha, the Brahman, all-pervading. He said to himself: O I have seen this.
31. Therefore, he is called Indandra. Idandram is verily His name. Though He is called Idandram, He is indirectly called Indra. The gods are fond of being called by indirect names, as it were.
The Story of Birth
32. First indeed is the germ in man. That which is the semen is the essence of strength or vigour, drawn from all his limbs. He bears himself within his self alone. When he deposits it in the woman, he causes it to be born. This is its first birth.
33. That seed becomes one with the woman as her own limb, as a part of her own body. Therefore it does not produce any suffering to her. She nourishes his (the husband's) self thus within her.
34. As she becomes the nourisher of his self within her, so also she should be nourished. The woman bears the son in her womb. He (the father) nourishes the child before and also after its birth. In nourishing the child before and after its birth, he really nourishes himself for the continuation of these worlds. Thus are these worlds of progeny perpetuated. This is his second birth.
35. That son who is his very self is made his substitute for the performance of virtuous deeds. This, his other self (the father's self), having discharged his duties, attains old age, and departs from this world. He, while departing hence, is born again. This is his third birth.
Rishi Vamadeva
36. It was declared by the Rishi Vamadeva: While in the womb I knew all the births of the gods. A hundred iron-holds held me down. But I burst through them with speed, like a hawk. Thus spoke Vamadeva even while lying in the womb.
37. Bodies which are like impenetrable iron-houses guard the Jiva from extricating himself from the fetters of Samsara. The bodies are compared to the strong iron-holds as they imprison the Jiva within their folds.
38. He (Rishi Vamadeva) became the knower of the Atman, and became identical with it. He betook himself to his upward path, and after the destruction of the body, attained all desires in the heavenly world, and became immortal.
Consciousness Is Brahman
39. Who is this Atman whom we worship? Which of the two is He, that Atman, the real or the phenomenal, the Nirupadhika or Sopadhika? Whether He by whom one sees, or He by whom one hears, or He by whom one smells the scents, or He by whom one utters the speech, or He by whom one knows what is tasteful and what is not tasteful?
40. This which is known as the heart, this mind, consciousness, mastering knowledge of arts, comprehension, power of retaining import of books, perception, fortitude, reflection, independent power of thinking, distress of mind caused by diseases, etc., memory, volition, application, any pursuit for maintenance of life, desire for the company of women, all these are, indeed, names of Consciousness.
41. This Brahman; this Indra; this creator; all these gods; these five great elements, viz., earth, water, fire, air, ether; all these small creatures; these others; the seeds of creation, these egg-born, the womb-born, sweat-born, sprout-born, horses, cows, men, elephants, whatever else which breathes and moves and flies, or is immovable, all these are guided by Consciousness and are supported by Consciousness. The universe has Consciousness for its guide. Consciousness is the basis or stay of all. Verily, consciousness (Prajnanam) is Brahman.
42. Prajnanam Brahma: Pure Consciousness is Brahman. This is one of the Maha-Vakyas or great sentences of the Upanishads.
43. This is called the Lakshana-Vakya, because it gives a description of the nature of Brahman.
44. He (Vamadeva, or any other sage) was exalted to the state of Brahmanhood on account of his knowledge of the Atman. He left this world and obtained all that he desired in that world of supreme bliss, and attained immortality.
45. A liberated sage does not move to any world. He gets absorbed in the all-pervading Brahman. He realises that the individual soul is identical with Para Brahman.
Aitareya Upanishad in Simple Hindi
https://youtu.be/sZ8oQ8JQyLM
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Aitareya Upanishad in Simple English
https://youtu.be/tvf8e3Fr2I8
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