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AITAREYA - UPANISAD
om van me manasi pratishthita, mano me vachi pratisthitamaviravirma edhi
vedasya ma anisthah, shrutam me ma prahasih, anenadhitenahoratra nsandadhamritam vadishyami, satyam vadishyami, tanmamatatu
tadvaktaramavatu avatu mamavatu vaktaram-avatu vaktaram, aum shantih shantih shantih
Bho, the Almighty Lord:
My speech is well established in my mind. My mind is well established in my speech.
O Lord, please empower me to grasp and preach the Vedas. May I never forget Your teachings. Only by knowing You are with me am I able to maintain my days and nights.
I shall always only follow You. May You protect me. My dear Lord, please protect me and y preceptor. O my dear Lord, please protect me and my preceptor and all those around me!
Chapter 1, Section 1
atma va idameka evagra asit, nanyat kinchana mishat sa ikshata lokan nu shrija iti
Before creation of the universe everything was situated within the Supreme Personality of Godhead (Brahman), everything was contained within Him, nothing was at that time separate. The jivas (individual souls - tatastha sakti) and even the external energy Maya was still within Him. So that Lord then willed to manifest all the worlds through me (mahi dasa aitareya).
sa imamllokan-ashrijata, ambho marichirmaramapah, ado-ambhah parena divam dyauh pratistha-anttariksham marichayah, prithivi maro ya adhastatta apah
He created all the wrolds;- Ambahas (Tapah, Janah, Mahah and Svarga lokas - upper planets), Maricayah (the middle planets in the region of the sun, moon, stars which we in the middle earth planet can see. Mara refers to the earth, the planet where short life spans are normal.) and Apah (the seven lower planets - Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala & Patala).
sa ikshareme uu loka, lokapalan nu arija iti, soadbhya eva purusham samuddhrityamurcchayat
After contemplating the world He had created, He then decided to fill the worlds. From that waters in which He was lying in, He made the Hiranmaya Purusha.
tamabhyatapat, tasyabhitaptasya mukham nirabhidyata yatha-andam mukhaduak, vacho-agnih, nasike nirabhidyetam nasikabhyam pranah pranad-vayug, akshini nirabhidvetam, akshibhyam chakshi shchakshisha adityah, karnau nirabhidyetam, karnabhyam shrotam, shrotrad dishah tvag nirabhidyata tvacho lomanio, lomabhya oshadhivanaspatayah, hridayam, nirabhidyata, hridayanmano manasashchashchachanddramah, nabhirnabhidyata, nabhya apanah, apananmrityah, shishnam nirabhidyata shishnad retah, retasa apah
The Lord deeply thought upon the form of Hiranyagarbha Purusha, as He thought in this way there burst forth from that golden egg a mouth. from that mouth came speech, from speech it's guardian deity, Agni, came. Then came two nostrils and with them came prana - breath and it's guardian Vayu.
Two eyes next came with their guardians, the sun. then two ears along with hearing, and it's subtle guardian of the ether. Next came skin, the hairs of that skin being herbs and trees. B-boom, b-boom came the pounding of the heart, from the heart came the mind, and the mind's guardian deity, the moon. The navel and the out-going breath next came with it's guardian deity - death. The generative organ appeared, and from this organ semen came forth along with it's guardian deity, the water based god, Prajapati.
Chapter 1, Section 2
ta eta devatah shrista asmin mahatyarnave prapatamstama-shanaya pipasabhyam anvavarjjat, ta enamabruvannayatanam nah prajanihi, yasmin pratisthita annamadameti
Being created by the Lord, these guardian deities fell head first into the ocean of birth and death full of sufferings. Now the Lord subjected that Hiranyagarbha Purusha to hunger and thirst. The guardian deities then approached the Lord saying, "O creator, please give us an abode where we can reside and eat food."
tabhyo gamanayat, ta abruvan na vai no-ayam alamiti
tabhyo-ashvamanayat, ta abruvan-na vai no-ayamlamiti
The Lord then brought before the guardian deities a cow. But they said that this was not sufficient for them. So then the Lord brought a horse before them, but again they said it was not sufficient.
tabhyah purushamanayat, ta abravan - 'sukritam vateti, purusho vava sukrita, to abravit yathayatanam pravishateti
The Lord then led up a human being before them to which they said, "O well done. This form is just right for us to be established." The Lord then told them to enter into that body and take up their respective places of residence.
agnirvag bhutva mukham pravishat, vayuh prano bhutva nasike pravishat, adityashchakshurbhutva akshini pravishad, dishah shrotram bhutva jarnau pravishan aushadhivanaspatayo-lomani bhutva tvadham pravishanm chandrama mano bhurva hridayam pravishad, mrityarapano bhutva nabhim pravishad, apo reto bhutva shishnam pravishan
The fire-god, Agni, representing speech, then entered the mouth. Vayu, the life giving breath then entered the nostrils. The bright sun god Surya representing sight, entered the eyes. The Dik-devatas, the prajapatis from all directions representing hearing, entered the ears. The deities of herbs and trees as haris entered the skin. The moon-god Candra, lord of the mind, entered the heart. The god of death, Yama, entered into the navel representing out-going breath. Varuna Ojas, the water god representing semen entered the generative organ.
tamashanaya-pipase abrutatmavabhyamabhi-prajanihiti, sa te abravidetassveva vam devatasvabhajamyetasu bhaginyau karomiti, tasmad yasyai kasyai cha devatayai havir-grihyate bhaginyavevesyamashanaya-pipase bhavatah
Now hunger and thirst personified prayed to the Lord, "Where can we reside, please find a place for us." The Lord then said, "You shall be shared among all of these aforementioned deities, in this way whichever respective deity receives an offering, hunger and thirst can partake of it.
Chapter 1, Section 3
sa ikshateme nu lokashcha lokapalashcha, annamebhyah shriji iti
The Lord, Supreme Creator of all, then though, Now I have createdthe universe and the demigods (guardian deities), let Me now create food for them.
so-apo-abhyatapat tabhyoabhitaptabhyo murtirajayata ya vai sa murtirajayataannam vai tad
Contemplating for some time, looking at the waters, then up from the waters came a form. Indeed, that form that was produced from the waters was to be food.
tadenad shristam parag-tyajighamsat, tadvacha-ajighrikshat tan-nashaknodvacha grihitum sa yad-hainad-vachagrihai-shyad-abhivyahritya haivannamatrapsyat
Having been created, it tried to run away. Speech tried to capture it, but was not able to grasp it. If speech had of grasped it then just by the utterance of food one would be satisfied.
tadprabebajighrikshat, tannashaknot pranena gribitum sa yadhainat pranenagrahaishyadabhipranya haivannam trapsyat
The human form then tried to capture 'it's food' by breath, but he was not able to grasp it by breath, for if he had of grasped it be breath alone, then merely by the scent of food one would be satisfied.
tacchakshusta ajighrikshat, tannashaknocchakshusha grihitum, sa yad hainacchakshisha-agrahaishyad dristva haivannamatra pspat, tad-shortrenagighrikshat, tannashaknoc-chotreba grihitum sa yad- hainah-shrotrenagrahaishyacha-shrutva haivannamatrapsyat
tatvacha-ajighrikshat, tannashaknot tvacha grihitum, sa yad-hainat tvacha grahaishyat spristva haivann-amatrapsyat
tanmnasa-ajighrikshat tannashaknot-manasa grihitum sa yad-hainanmanasaagrahaishyat, tannnashanotshishnena grihitum, sa yad- hainat-shishnenagrahaishyad vishrijya haivannamatrapsyat
The being then tried to grasp it with his sight but couldn't. If he had then just by the sight of food one would have been satisfied.
The being then tried to grasp his food with hearing, but he was not able to do so. If he had then simply by hearing food one would have been satisfied.
The being then tried to grasp the food with it's skin but could not. If he had then simply by touching food one would be satisfied.
The being then tried to grasp the food with the min but was unable to do so. If he had of then just by thinking of food one would be satisfied.
The being then tried to grasp the food with it's generative organ, prodding ir, but could not grasp it. If this were possible then just by discharge or emision of food one would have been satified.
tadapanenajighrishat, tadavayat, saisho-annasya graho yadvayuannayurva esha yadvayuth
Then the being sought to grasp the food by the apana - digestive breath. Taking the food through the mouth with the help of the digestive air, and taking the food down to the stomach, the food was consumed. Proving that it is the digestive air (apana) that consumes food; and so the apana is the principle cause in sustaining one's life by the intake of food.
sa ikshata katham nvidam madrite syadutu; sa ikshata katarena prapadya iti, sa ikshata yadi vachabhivyahritam, yadi pranenabhipranitam, yadi chakshisha dristam yadi shrotrena shrntam, yadi tvacha spristam, yadi manasa dhyatam, yadi-apanenabhyapanitam, yadi shishnena vishristamatha ko-ahamiti
The Lord then thought to Himself, "How can this being live without Me?" Again He thought, "Through what shall I enter into this gross body?" Again the Lord thought to Himself, "If speech talk, if nostrils breaths, if the eyes see, if the ears hear, if the skin feels, if the mind thinks, if the apana vayu digests, and if the generative organ emits, then what am I"
sa etameva simanam vidaryaitaya dvara prapadyata saisha vidritirnam dvastadetannandanam tasya traya avasathastrayah svapnah, ayamavasatho-ayamavasatho-ayamavasatha-iti
So then the Lord opened the Brahma Randhra in the skull and entered into that opening. This opening is known as vidriti; the place of bliss or delight (nandana). for the Lord there are three palces which are dwelling places within that of waking, dreaming, and deep sleep, deluded in all those three covered states.
sa jato bhutany abhivyai-kshat kimihanyam vavadishaditi, sa etameva purusham brahma tatamamapasya-didamadarshamiti
Thus having manifest Himself within the body of a being, the Lord then made the jiva soul active and naturally the body and senses became conscious of their respective objects. The tiny jiva soul (individual soul) in bondage being puffed up by false ego acted himself as the Lord of the body, the Lord in the form of Paramatma (supersoul or witness) who is actually Lord of the body, saw the tiny soul bewildered thinking himself as being independent from the Lord.
There are however some aware souls who on realization of the Supersoul exclaim that there is another who is superior, all pervading, Brahman I see him now.
tasmadidandro-nama, idandro ha vai nama, tamidandram santam-indra ityachakshate parokshena, parokshapriyaiva hi devah, parokshapriya iva hi devah
Knowing Him indirectly some call Him Indra (He who is beyond the range of the senses - idam drah). Yes, surely His name is Indra, for those wise devotees cryptically call Him Indra for they are fond of such cryptic puzzles.
Chapter 2, Section 1
purushe ha va ayamadito garbho bhavati, yadetadretah, tadetad sarvebhyo-angebhyastejah sambhutamatmanyevatmanam vibharti, tad yada striyam sinchati-athaitadjanayati, tadasya prathamam janma
In this being, the individual soul (jiva) first enters repeated births in the form of an embryo. The individual soul left his previous situation with desires to fulfill in this world, and now through the semen of the male, is injected into a womb of a woman during her flowering period (ovulation). This is one's first birth.
tat striya atmabhuyam gacchati, yatha svamangam tatha, tasmadenam na hinasti, sasyaitamatmanamatra gatam bhavayati
The embryo grows in the womb of the woman and she looks after it just as she does one of her very own limbs. She carefully nourishes this embryo that she has received from her husband.
sa bhavayitri bhavayitavya bhavati, tam stri garbham vibharti, so-agra eva kumaram janmano-agre adhibhavayati, sa yat kumaram janmao-agre-adhibhavayaryarmanameva tad bhavayatyesham lokanam santatya, evam santata hime lokastadasya dvitiyam janma
The wife, being the caretaker of her husband's embryo, is naturally nourished and cared for by the husband. The wife bears the child in her womb and the husband bestows cherishing care on the child in the womb and after birth. While the father nourishes the child from birth onwards, he also looks after his own well-being, for the continuaation of the growing progeny. In this way progeny is continued on the earth. After some time the son gets his sacred thread. This is one's second birth.
so-asyayamatma punyebhyah karmabhyah pratidhiyate athasyayamitara atma kritakrityah, vayogatah praiti sa itah prayanneva punarjayate, tadasya tritiyam janma
Now the son, whose prototype is the father, is commissioned by the father to perform the samskara ceremonies and spiritual activities in the absence of the father. After this the worthy son (putra) has accomplished his father's rites, the father having attained old age, the father passes away and is born again. This is one's third birth.
taduktamrishnina:-garbhe nu sannanvesha mavedamaham devanam janimani vishva, satam ma pura ayasirarakshannadhah shyeno javasa niradiyamiti, garbha eva etat-shayano vamadeva-evamvuvacha
In regard to this, it is stated by a great seer: "While I was confined in my mother's womb I knew well all the many births I had taken. A hundred iron citadels confined me. But somehow by the causeless mercy of the Supreme Lord, I again came in contact with my spiritual master that I had previously had in another birth. And now with the swiftness of a hawf, I flew forth" - Thus Rsi Vamadeva declared even while lying in the womb of his mother.
sa evam vidvanasmah sharira-bhedadurdhvam utcramya-mushmin svarge loke sarvan kamanaptva-amritahsamabhavat samabhavat
Realizing his predicament Rsi Vamadeva gave up all further materialistic desires, desiring only the lotus feet of the Lord. When finally his present body's dissolution came, he attained to the Vaikunthas, the abode of transcendental bliss, and resumed his normal eternal constitutional blissful body free from three fold sufferings of this world.
Chapter 3, Section 1
ko ayamatmeti vayamupasmahe? katarah sa atma yena va rupam pashyati, yena ca shabdam shrinoti, yena va gandhanajighrati, yena va vacham vyakaroti, yena va svadu chasvaducha vijanati?
Who is that Lord whom we worship? Out of the two souls residing in the body, who is that witness who is worshipped by us? The tiny jiva soul observes to see if he is the same as that Lord by seeing Whom one sees, by Whom one hears or by Whom one smells or talks about. Or by how one discriminates between the bitter and the sweet. Are we one?
yadetaddhridayam manashchaited, sanjnanamajnanam vijnanam prajnanam medha dristirdhritirmatirmanisha jutih smritih samkalpah craturasuh kamo vasha iti, sarvanyevaitani prajnanasya namadheyani bhavanti
So we see that which is the heart and mind cannot also be the woul, perception, discrimination, intelligence, wisdom, insight, steadfastness, thought, thoughtfulness, impulse, memory, conception, purpose, life, desire, and control - all these are attributes of the entity within the body whose nature iis Brahman, but they are not He, nor He, they.
esha brahmaisha indra, esha prajapatirete sarve deva-imani cha pancha mahabhutani prithivi vayurakasha apo-joytim-shityetanimani cha kshudramishraniva bijani, itaranmi chetarani cha andajani cha jarujani cha svedajanichodbhijjani cha, ashva gavah pususha hastino yadkinchedam prani jangamancha patatricha, yaccha sthavaram, sarvam tat prajnanetram prajnane pratisthitam prajnanetro lokah, prajna pratistha prajnanam brahma
He who is the underlying unseen, the Lord of hosts of demigods and humans alike. Who has put into motion the five great elements, earth, water, fire, air and ether, mixed with the modes of nature, each and every living entity down to the smallest organism, those born form an egg and those born from a womb, those born from sweat and those born of a sprout, of horses, cows, men, elephants, those that walk and those that fly, all moving and non-moving beings. Know that the omniscient Personality of Godhead Who is the source of the impersonal Brahma has manifest all these different animate and inanimate objects through His power of Brahman. For the Lord is the source of the spiritual and material worlds everything eminates from Him, knowing this one can go to Him.
sa etena prajnenatmana asman-lokadutcramya amusmin svarge loke sarvan kamanaptva amritah samabhavat samabhavat aum
Rsi Vamadeva having realized his true nature as a spiritual being, free from the influence of material conditioning and the impositions thereof, attained to the transcendental plane. Now happily he regained his natural constitutional position as an eternal servant of Lord Krishna in Goloka Vrndavana.
Bho, the Almighty Lord, Yes my speech is well established in my mind. My mind is well established in my speech. Kindly show yourself to me. Bestowing Your kindness upon me, enable me to fully understand You, Whose glories are sounded throughout the Vedas. May I never lose sight of the Vedic injunctions. By constantly remembering You I maintain my days and nights. I shall always deem to live by Your path and shall always speak the truth.
THUS END AITAREYA UPANISAD