AITREYA
UPANISHAD OF MAHIDASA FROM THE HUT OF THE SLUM
(Compilation
for a discourse by N.R. Srinivasan, Nashville TN, USA, July 2016)
Aitreya Upanishad is from Rigveda. This Upanishad has 3 Chapters with distinct 5 Khandas or sections. In the first section there is the open declaration that Atman alone was there in the beginning and nothing else. Here the Atman refers to Brahman or Paramaatman or the fundamental cause of the Universe. Atman thought “Let me create the Worlds”. Chandogya Upanishad also echoes the same in its statement “Sadeva somyedamagra aaseet”. The Supreme cause was characterized by Chit (sentient) and Achit (non-sentient) even in that lonely state before creation. The second section deals with creation of various elements, worlds and deities. The third section deals with the creation process with respect to of the food for the deities and senses. The fourth section describes three kinds of birth of the Purusha. The fifth section deals with the functions of Mind and comes with the famous Mahavakya of the Upanishads—Prajnaanam Brahma.
Section 3 of Aitreya
Upanishad talks about different aspects of Consciousness and varied expressions
of Consciousness and declares all that is rooted in Prjnaana or Supreme
Consciousness and that is Brahman. It
says different aspects of Consciousness are 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 is that of Supreme
Consciousness that goes even beyond all these which no one knows. By Consciousness we understand commonly as
Awareness. This awareness is at different levels that leads to Supreme
Consciousness and that is Brahman. Swami Chidananda says we should focus on
these various aspects of awareness in our practical life that is both in our
Pravritti Marga, our secular pursuits as well as Nivritti Marga, Spiritual
pursuits. Therefore he says “Alert and vigilant living itself is
spirituality in its highest form;
Living in a mechanical way, without presence of mind, is called ‘pramāda’ and
the Mundaka Upanishad warns us, “Self-knowledge is ruled out if you
live in pramāda! When the
Aitareya Upanishad declares, Prajnaanam Brahma--prajnāna is
the highest truth, we have reason to
believe that the hint is towards the importance of living in attention”. Pramaada means carelessness and insincerity.
If we are alert we can avoid both. In
Taittareeya Upanishad Vedas mandate: “Dharmaan
na pramaditvyam”—never fall from Dharma. The verb Pramada and the noun
Pramaada come from the same root. Vedas also say Dharma is Truth and that is
Brahman that is
Eternal. It implies one has to focus on
Dharma in every thought or action and that is the alert and vigilence Swami
Chidanada conveys to us. The mantra he is referring in Mundakopanishad is as
follows:
Naayam Aatmaa balaheenena labhyo na cha pramaadaat tapaso vyaapyalingaat |
Naayam Aatmaa balaheenena labhyo na cha pramaadaat tapaso vyaapyalingaat |
Etair- upaayair- yatate yastu vidvaan tasyaisa aatmaa visate
brahma-dhaama ||
The
self is neither gained by the weak in body, mind and intellect or spirit
nor by those practicing unintelligent austerities, but by wise people who
strive with vigor, attention and propriety attain union with Brahman.
Brahman is not attained even by Sanyasis who do not go by the characteristic
features of the Asrams (progressive pursuits of life).
Here
the Sruti is also hinting at those Sanyasis (recluses) who walk with saffron
robes (put on a show and exhibit their knowledge) but do not follow the Sanyaasaarama
Dharma of Tapas or sacrifice and renunciation--Be a Yogi and Become a Yati to
be blessed with Liberation.
Mahidasa
was denied the privilege of sitting on the lap of his father Itaraa, the
mother, who was perhaps from the potter community. She noticed the sad plight
of her son and prayed to her Ishta
Devata, Goddess Earth, who appeared in a divine form. She placed Mahidasa in a celestial seat and imparted
unrivalled Wisdom. Thus was born, out of the potter Mahidasa, the Proletarian
Rishi, the sage of the Laborers, and Son of the Soil, Seer Aitreya, who
attained God-hood and authored the scripture of the common-man, and sang the
song of Sindhu (Hindu) Culture from a hut of the “slum”. “Even the Creator is
not free to create a world He likes.” We with our actions--known and
unknown—are making the blue-prints of our future. The Lord is but a contractor,
who executes our plans, as we give it to Him” asserts Swami Chinmayanada. He further says:
“In the beginning, there was this SELF alone1,” saying thus begins the Aitareya Upanishad. All other powers and principles in this universe are bound2 by hunger and thirst but the SELF is free from such limitations. The central and the main teaching of this Upanishad is to reveal the PURE SELF, which is not to be attained by “doing” anything but through “right seeing” alone. In 33 mantras, the ancient text employs stories and metaphors to show the sad limitations of all that we may possess, acquire, achieve and accomplish. It shows the supremacy of Awareness3 (prajnāna); knowing this highest truth as our own true nature, our incompleteness and sorrow come to an end for good.
.1 ātmā vā idam-agra āseet –
Aitareya Up. 1.1.1
2 tam
ashanā-pipāsābhyām-anvavārjat – Aitareya Up. 1.2.1
3 prajnānam
brahma - Aitareya Up. 3.1.3
Creation is often a subject matter of all religious and spiritual scriptures. Upanishads include different theories on creation about which we have talked about in appropriate context. Upanishadic thoughts on Creation can be broadly classified under three groups. Chandogya Upanishads talks logically about Trivritteekarana. Taittareya Upanishad talks about also logically about Pancheekarana. But Aitreya Upanishad is enigmatic in its approach and says creation started through Virat Purusah based on the description given Purushasookta Mantras of Rifgveda. Aitreya Upanishad forms part of Aitreya aaranyaka of the Rigveda. We come across the mention of Mahidasa Aitreya (3-16-7) in Chandogya Upanishd who is the Rishi of Aitreya Upanishad.
“The Supreme cause evolved as Sat (Truth) was the One and
Non-second entity that existed prior to creation. That evolved the three
primary elements namely Tejas, Aap, and Anna. The supreme cause evolved the
differentiation of names and forms by making each of those tripartite and the
tripartite by entering into them, through Jeevaatman, as the Inner-self. The
one Supreme Cause is itself the internal ruler or Antaryamin of all entities,
Chit and Achit (sentient and Non-sentient)”says Chandogya Upanishad. This is
Trivritteekarana.
“Brahman is Truth, Consciousness and Infinite. From that
Brahman, the Aatman of this nature, Ether was produced. From Ether Air was
born. Fire was born from Air. From Fire Water was produced. From Water came the
Earth. From the Earth herbs were produced. From herbs Food was produced. The
Body was produced from Food (Annamaya Kosa)”—says Taittareeya Upanishad and
MNU. This is brought about by Pancheekarana.
Aitreya Upanishad begins with the statement that in the
beginning there was only Aaatman the Self and says Aatman is the fundamental
cause of the world echoing Chandogya Upanishd “sarvam kalvidam Brahma”, the whole universe is Brahman alone
and Isavaasyopnishad, “Isavasyamidam
sarvam”—everything is pervaded by Brahman. This
Supreme cause is characterized by Chit and Achit the subtle element and the
material, the sentient and non-sentient.
It further goes on describing the creation of various elements, worlds
and deities. The Self is in all. “The Self alone is
all the gods, the five elements, Earth, Water, Air, Fire and Space, all
living beings born out of womb, eggs or heat, great or small, of shoots,
horses, cows, elephants, men and women, all beings that walk, that fly or walk and that
cannot fly or walk” as the mantras
in it says.
This Upanishad is enigmatic in its description of creation.
Aatman who is Easwara created Virat Purusha endowed with natural human
instincts of hunger and thirst. It is therefore logical that deities born out
of him are also endowed with such limitations. These deities needed a place
where to act from. So human body was created into which they gladly
entered. Hunger and thirst thus found a
place but as an integral part of these deities. It is therefore logical to
conclude all the sense organs are presided by deities. Thus there was the need for food and Easwara
created food articles like corn and animals.
Since the body of Viratpurusha could not survive without Easwara he also
entered it through the aperture in the crown of Viratpurusha
called Brahmarandra. This Upanishad
mentions about Vaamadeva who realized his true nature as the Aatman even while
he was in the womb of his mother free from the shackles of Bodies and senses.
It describes how the Jeevaatman transmigrates, conception, birth and rebirths
which are its three kinds of births.
Finally it deals with the functions of the mind. In this
description we come across one of the famous
Maxims of Upanishads “Prajnaanam
Brahama” –that Brahman is nothing but the
Consciousness. The various aspects of Consciousness as and the varied
expressions are described and it makes the bold statement that all these are
based in “Prajnaana” or Consciousness alone.
“Happiness is the true nature of Aatman. No object in the
world has any happiness. When the mind goes out for it, it only experiences
misery. Desires can never be fulfilled
in the material world. Desires of the
objects are fulfilled only when it returns to its own source and enjoys the
happiness, and that is Self” says Ramana Maharshi, the great Tamil philosopher.
Please go through the various Mantras with their meanings
kindly provided by IndiaDivine.Org for wider circulation and publicity that I
received for wider circulation with its goal to promote Sanatana Dharma.
CONTENTS OF AITREYA
UPANISHAD
1/Part 1: Desire to create; creation of all
Universe; Prajaapati and gods.
1/Part 2: Prayer for grain by senses and their
gods; creation of cows, horses and man; gods enter man at their places; share
their thirst and hunger from the shares of gods.
1/Part 3: Grains created; run away; man fails
to catch them with senses; caught grain through Appana-Vaayu; God enters body
through Vidriti door; ecstasy of man at creation; God takes the name of Indra.
2: First embryo in mother’s womb and
care by her; birth; relation with parents and duties; responsibility of a son;
death and rebirth; third life; Vaamadeva enlightened in womb.
3: Rishis think over God and beings;
existence of God established; Rishis declare Him to be the Creator and
Protector; becoming immortal after death; in Heaven.
REFERENCES:
1. Swami Chinmayananda, Aitreya
Upanishad, Central Chinmaya Mission Trust, Mumbai, India.
2. Anantha Rangacharya, Principle
Upanishads, Bengaluru, India.
3. Swami Tejomayananda, Upadesa Saram,
Central Chinmay Mission Trust, Mumbai, India.
4. Eknath Easwaran, The Upanishads,
Nilgiri Press
5. Editor, IndiaDivine.Org, Aitreya
Upanishad.
6. Krishna Moorty P., Upanishad Vallari,
TT Devastanam, Tirupati, A.P. India.
Aitareya
Upanishad
om
van me manasi pratishthita mano me vachi
pratisthitamaviravirma edhi vedasya ma anisthah srutam
me ma prahasih anenadhitenahoratra nsandadhamritam
vadisyami satyam vadisyami tanmamatatu
tadvaktaramavatu avatu mamavatu
vaktaram-avatu vaktaram
aum santih santih santih harih om
pratisthitamaviravirma edhi vedasya ma anisthah srutam
me ma prahasih anenadhitenahoratra nsandadhamritam
vadisyami satyam vadisyami tanmamatatu
tadvaktaramavatu avatu mamavatu
vaktaram-avatu vaktaram
aum santih santih santih harih om
O
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, I am
able to maintain my days and nights. I shall always only follow you. May you
protect me! My dear Lord, please protect me and my preceptor! O my dear Lord,
please protect me and my preceptor and all those around me!
Chapter One
1.1.1
Aatma vaa idameka evaagra aasit |
naanyat kinchana mishat | sa eekshata lokaan nu srija a
iti ||
Before
creation of the universe everything was situated within the Supreme Personality
of Godhead (Brahman), everything was contained within it and nothing was at
that time separate. The Jeevas (individual souls, tatastha sakti) and even the
external energy Maya was still within it.
So that Lord then willed to manifest all the worlds through me (mahi
dasa aitareya).
1.1.2
1.1.2
sa imamllokan-asrijata | ambho
marichirmaramaapah ado-ambhah parena divam
dyauh pratistha-anttariksam marichayah | prithiviee maro yaa adhastaatta aapah ||
dyauh pratistha-anttariksam marichayah | prithiviee maro yaa adhastaatta aapah ||
He
created all the worlds – Ambahas (Tapah, Janah, Mahah and Svarga lokas – upper
planets), Marichayah (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 Aapah (the seven lower planets – Atala, Vitala, Sutala, Talatala,
Rasatala, Mahatala & Patala).
1.1.3
sa iksateme nu lokaqa lokapalan nu srijaa iti | so ‘dbhya eva purusham
samuddhrityaa-moorcchayat ||
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.
1.1.4
Tamabhyatapat tasyaabhitaptasya mukham
nirabhidyata yathandam | mukhaadvaak vacho ‘gnih
nasike nirabhidyetaam nasikabhyaam praanah praanaad-vayugr akshinee
nirabhidyetaam aksibhyaam chaksus-chakshusha aadityah karnau
nirabhidyetaam karnaabhyaam srotam srotrad disas tvang nirabhidyata
tvacho lomaani lomabhya osadhivanaspatayah hridayam nirabhidyata
hridayaanmano manasaschandramaa nabhirnirabhidyata nabhyaa apaanah
apanaanmrityuh sisnam nirabhidyata sisnod retah retasa aapah ||
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 its guardian deity, Agni, came. Then came two nostrils and
with them came Praana – breath and its guardian Vaayu. Two eyes next came with
their guardians, the sun. Then two ears along with hearing, and its 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 its guardian deity – death. The generative organ
appeared, and from this organ semen came forth along with its guardian deity,
the water based god, Prajaapati.
1.2.1
Taa eta devataah sristaah asmin mahatyarnave
praapatan | tama-sanaayaa
pipaasaabhyaam anvavaarjat | taa etamabruvan aayatanam nah prajaaneehi
yasmin pratishthitaa annamadaameti ||
pipaasaabhyaam anvavaarjat | taa etamabruvan aayatanam nah prajaaneehi
yasmin pratishthitaa annamadaameti ||
Being
created by the Lord, these guardian deities appeared 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.”
1.2.2
Tabhyo gaamaanayat | taa abruvan na vai no ‘yam alamiti \ tabhyo-asvamaanayan
taa abruvan-na vai no ‘yamalam iti ||
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.
1.2.3
Tabhyah purushamaanayat | ta a
abravan sukrtam bateti purusho vaava
sukritam | taa abraveet yathayatanam pravisateti ||
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.
1.2.4
agnirvaag bhootvaa mukham pravisad vaayuh prano
bhootva nasike pravisat
aadityaschakshyurbhootva akshinee praavisad disah srotram bhootva karnoe
praavisan oshadhivanaspatayo-lomani bhootva tvacham pravisams chandramaa
manoe bhootvaa hridayam praavisan mrityarapaanoe bhootva nabhim pravisad
aapoe retoe bhootva sisnam praavisan ||
aadityaschakshyurbhootva akshinee praavisad disah srotram bhootva karnoe
praavisan oshadhivanaspatayo-lomani bhootva tvacham pravisams chandramaa
manoe bhootvaa hridayam praavisan mrityarapaanoe bhootva nabhim pravisad
aapoe retoe bhootva sisnam praavisan ||
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 hairs
entered the skin. The moon-god Chandra, 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.
1.2.5
tamasanayaapipaase abrutaam avaabhyaam
abhiprajaaneeheeti | te abraveedetaassveva vaam devataasvabhajaami
yetaasu bhaaginyau karomeeti tasmad yasyai kasyai cha devataayai
havir-grihyate bhaaginyaavevaasyam asanaayaa-pipaase 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.
1.3.1
sa
iksateme nu lokaascha lokapalascha, annamebhyah srijaa iti ||
The
Lord, Supreme Creator of all, then thought, now I have created the universe and
the demigods (guardian deities), let Me now create food for them.
1.3.2
So ‘po ‘bhya tapat taabhyo
abhitaptaabhyo
moortirajaayata yaa vai saa moortir-ajayataannam vai tat ||
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.
1.3.3
Tadenat srishytam paraadatya-jighaamsa
advacha ajighrikshat
an-nasaknodvaacha griheetum
yad-dainad-vaachagrahaishyad-abhivyaahritya haivaannamatrapsyat
||
Having
been created, it tried to run away. Speech tried to capture it, but was not
able to grasp it. If speech had grasped it then just by the utterance of food
one would be satisfied.
1.3.4
Tatpraanenaa jighrikshat tannasaknot praanena griheetum sa
yaddhainat praanenaa-grahaishyad abhipraanya haivaannam atrapsyat ||
The
human form then tried to capture ‘its 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.
1.3.5-1.3.9
Tacchakshusha ajighrikshat
tannaasaknocchakshusha griheetuma sa
yaddhaina-cchakshushaa grahaishyad dristva haivannamatrapsyat || 1.3.5 ||
Tach-chhortrenaagighrikshat
tannaasaknoc-hchotrena graheetum sa yad-dhainah-srotrenaagrahaishyat
-srutvaa haivaannamatrapsyat || ` 1.3.6
||
Tatvachaa-jighrikshat tannaasaknot
tvachaa graheetum sa yad-dhainat tvachaa grahaishyat sprishtvaa
haivaann-amatrapsyat ||1.3.7 ||
tanmanasaa-jighrikshat tannaasaknot-manasaa
grahitum sa yad-dhainan-manasaagrahaishd dhyaatvaa haivaannamatrapsyat || 1.3.8 ||
Tachchisnojighrakshit tannaasakno chchinnasnena grsaheetum sa yaddhainach chisnenaagrahaishyad visrijya haivaannamatrapsyat || 1.3.9 ||
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 its 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
mind but was unable to do so. If he had,
then just by thinking of food one would be satisfied. The being then
tried to grasp the food with its generative organ, prodding it, but could not
grasp it. If this were possible then just by discharge or emission of food one
would have been satisfied.
1.3.10
Tadapanenajighrakshat tadaavayat saisho annasya
graho yadvaayurannaayurvaa
esha yadvaayuh ||
esha yadvaayuh ||
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.
1.3.11
Sa eeksata katham nvidam madrite syaaditi sa eekshata
katarena prapadyaa iti
sa ikshata yadi vachaabhi-vyaahrita yadi praanenaabhipraanitam yadi chaksaushaa dristam yadi srotrena srutam yadi tvachaa sprishtam yadi manasaa dhyaatam yadi apaanenaabhyapaanitam yadi sisnena visrishtam atha ko aham iti ||
sa ikshata yadi vachaabhi-vyaahrita yadi praanenaabhipraanitam yadi chaksaushaa dristam yadi srotrena srutam yadi tvachaa sprishtam yadi manasaa dhyaatam yadi apaanenaabhyapaanitam yadi sisnena visrishtam atha ko aham iti ||
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 talks, if nostrils breaths, if the eyes see, if
the ears hear, if the skin feels, if the mind thinks, if the Apaana vayu
digests, and if the generative organ emits, then what am I?”
1.3.12
Sa etam eva seemaanam vidaryaitayaa dvara
praapadyata | saisha vidritirnaama
dvaastad-etannandanam | tasya traya aavasathaastrayah svapnaah | ayamavasatho ‘ayamavasatho ayamavasath iti ||
dvaastad-etannandanam | tasya traya aavasathaastrayah svapnaah | ayamavasatho ‘ayamavasatho ayamavasath 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.
1.3.13
Sa
jaato bhootany abhivyai-khyat kimihaanyam vaavadishad-iti |
sa etam eva purusham brahma tatamamapasyat- | idamadarsam iti (3)
sa etam eva purusham brahma tatamamapasyat- | idamadarsam iti (3)
Thus
having manifested Himself within the body of a being, the Lord then made the
Jeeva soul active and naturally the body and senses became conscious of their
respective objects. The tiny Jee va 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 Paramatman (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 Super-soul exclaim
that there is another who is superior, all pervading, Brahman I see him now.
1.3.14
Tasmadidandro-naamedandro ha vai naama tamidandram
santam-indra ityaa-chakshate parokshena | parokshapriya iva hi devah paroksapriya
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
2.1.1
(Apakraamantu
Garbhinyah)
Purushe
ha vaa ayamaadito garbho bhavati yadetadretah tad etad sarvebhyo
angebhyastejah sambhootamaatmanyevaatmaanam vibharti tad yadaa
striyaam sinchati-athainajjanayati tadasya prathamam janma
(The
pregnant woman may please vacate)
In
this being, the individual soul (Jeeva) 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.
2.1.2
Tat
striyaa aatmabhuootam gacchati athaa svamangam
tathaa | Tasmaad enaam na hinasti
saasyaitamaatmanamatra gatam bhaavayati ||
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.
2.1.3
sa bhaavayitree bhaavayitavya bhavati \
tam stree
garbham bibharti | so ‘agra eva kumaaram janmano ‘agre
adhibhaavayati | sa yat kumaaram janmano ‘agre
‘adhibhaavayatyaatmaanameva tad bhaavayatyeshaam lokanaam santatyaa |
evam santataa heeme lokaah tadasya
dviteeyam 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 continuation 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.
2.1.4
So ‘asyaayamaatma punyebhyah karmabhyah
pratidheeyate
athaasyaayam itara aatma kritakrityah vayogatah praiti | sa itah prayanneva punarjaayate tadasya triteeyam 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.
2.1.5
Taduktamrisninah:
Garbhe nu sannanveshaam avedamaham
devaanaaam janimani visva | satam maa pura aayaseeraraksannadhah syeno
javasaa niradeeyamiti garbha eva etat-shayaano vamadeva-evam uvacha ||
With
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 hawk, I flew forth” – Thus Rishi
Vamadeva declared even while lying in the womb of his mother.
2.1.6
Sa evam vidvaan asmah sarira-bhedat oordhvam
utkraamyaamushmin svarge loke sarvaan kamaan aaptvaa amritah samabhavat
samabhavat ||
Realizing
his predicament Rishi 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
3.1.1
Ko ‘yamaatmeti vayamupaasmahe katarah sa
aatma | yena va roopam pasyati
yena vaa sabdam srinoti yena va gandhan aajighrati yena va vacham vyaakaroti
yena vaa svaadu chaasvaadu cha vijaanaati \\
yena vaa sabdam srinoti yena va gandhan aajighrati yena va vacham vyaakaroti
yena vaa svaadu chaasvaadu cha vijaanaati \\
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 Jeeva 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?
3.1.2
Yadetad
hridayam manaschaitat sanjnanam aajnaanam vijnaanam
prajnaanam medha drishtirdhritirmatirmaneesha
jootih smritih samkalpah kraturasuh kaamo vasa iti
sarvaanyevaitani prajnaanasya naamadheyani bhavanti ||
prajnaanam medha drishtirdhritirmatirmaneesha
jootih smritih samkalpah kraturasuh kaamo vasa iti
sarvaanyevaitani prajnaanasya naamadheyani bhavanti ||
So
we see that which is the heart and mind cannot also be the soul, 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 is
Brahman, but they are not He, nor He, they.
3.1.3
Esha brahmaisHa indra esha
prajaapatirete
sarve devaa imaani cha pancha mahaabhootaani prithivee vaayuraakaasa apo-joyteem-sheetyetaani
imaani cha kshudramisraaneeva | bieeaani
itaraani chetaraani cha andaajaani cha jaroojaani
cha svedajani choedbhijjaani cha asvaah gaavah purushaa hastino yadkinchedam praani jangamamcha patatri cha yaccha sthaavaram | sarvam tat prajnanetram prajnane pratisthitam prajnanetro lokah prajna pratistha prajnanam brahma ||
cha svedajani choedbhijjaani cha asvaah gaavah purushaa hastino yadkinchedam praani jangamamcha patatri cha yaccha sthaavaram | 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 emanates from Him, knowing this one can go to Him.
3.1.4
Sa etena prajnenaatmanaa
asman-lokadutkramya
amushmin svarge loke sarvaan kaamaan aaptva amritah samabhavat
samabhavat aum ||
Rishi
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 in Brahmaloka.
O
Almighty Lord! 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
ends Aitareya Upanishad.
The Science of Aitareya Upanishad
Posted by Karthikeyan Sreedharan | IndiaDivine.Org
Aitareya Upaniṣad is part of Aitareya Āraṇyaka which belongs
to Ṛgveda. This is one of the most ancient Upaniṣads and is the only Principal
Upaniṣad under Ṛgveda. The name Aitareya descends from Ṛṣi Aitareya who is
considered as its revealer. It has got three chapters, each of which is divided
into sections and then into verses. A verse is identified by its serial number
together with the respective section and chapter numbers. This is the tenth
Upaniṣad in the series, ‘The Science of Upanishads’.
Being part of a very ancient Āraṇyaka, this Upaniṣad has its
expositions in a cryptic language predominantly mythological in nature. This
applies especially to narrations regarding origin of beings. We have already
studied, in later Upaniṣads, the same topic in a more clarified and rational
format. Therefore, there is no point in discussing the presentations made here,
in this respect. Aitareya Upaniṣad is specially known for the great declaration
(Mahāvākya) it contains: “Prajñānam Brahma”. We have already seen three out of
the four Mahāvākyas.
The Upaniṣad opens with a declaration on the oneness and
eternalness of Ātmā. Let us see the verse:
आत्मा वा इदमेक एवाग्र आसीत् | नान्यत्किंचन मिषत् | स ईक्षत लोकान्नु सृजा इति ||1.1.1 ||
ātmā vā idameka evāgra āsīt; nānyatkiṃcana miṣat; sa īkṣata
lokānnu sṛjā iti. (1.1.1)
Word meaning: ātmā- Ātmā (Ātman); vā- vai – verily; idam-
this, here; eka- one; eva- alone; agra- agre – in the beginning; āsīt- was;
nānyatkiṃcana- nothing else whatsoever; miṣat- winked, existed; sa- He (Ātmā);
īkṣata- thought; lokānnu sṛjā iti- let me create worlds.
Verse meaning: In the beginning, Ātmā alone existed here;
nothing else, whatsoever, winked (originated). Ātmā thought, “Let me create the
worlds”.
The oneness of Ātmā is an assertion consistently appearing in
other Principal Upaniṣads (Bṛhadāraṇyaka 1.4.17, Māṇḍūkya 7 & 12,
Śvetāśvatara 6.11, etc.). These Upaniṣads also declare that all beings
originated from Ātmā (Bṛhadāraṇyaka 2.4.6, Chāndogya 6.8.7, Kaṭha 5.9 &
5.10, Śvetāśvatara 4.2). Here, Aitareya expresses the same view.
To start with the process of creation, Ātmā envisaged the
world and also its protectors such as Agni (Fire), Vāyu (Air), Āditya (Sun),
Diśa (directions), Herbs and plants, Moon, Mṛtyu and Water. To these
protectors, he planned to provide abodes. At first he employed the form of a
cow; but, they did not accept it, as it was found insufficient for them. Then
he employed a horse; it too met with rejection. Finally, Ātmā picked up the
form of man; fully satisfied, they all acclaimed it as the best. They entered
into that form; Agni entered as speech in the mouth, Vāyu as Prāṇa in nostrils,
Āditya as sight in eyes, Diśa as hearing in the ears, herbs and plants as hairs
in the skin, moon as mind in the heart, Mṛtyu as Apāna in the navel and water
as semen in the generative organ. This is what is described in this Upaniṣad
about the origin of beings and about allied matters (1.1.2 to 1.1.4 and 1.2.1
to 1.2.4). Here, we may note that the search for abode for protectors
culminates in man. This may be taken as an indication of the evolution of
beings into the form of man, the forms of cow and horse representing lower
rungs in the process. No further discussion is attempted, in view of the reason
mentioned in the beginning.
Now, we see in verses 1.3.1 to 1.3.10, a description
regarding creation of Annam (food) and the means for its consumption. This too
has no philosophical importance and therefore does not warrant a discussion.
But, verses 1.3.11 to 1.3.14 contain an esoteric exposition on how Ātmā
sustains all the beings and how he comes to be Brahma. Verse 1.3.11 says that
having envisaged the worlds, protectors and abodes, Ātmā noticed the inability
of all these to exist without him. So he wanted to enter all and to be there
always. But, he thought, “If spoken by speech, inhaled by Prāṇa, seen by eyes,
heard by ears, touched by skin, thought of by mind, blown out by Apāna,
discharged by generative organ, then who am I?” The implication is that he is
not one to be spoken by speech, inhaled by Prāṇa, and so on; he is not an
object of reach for these protectors. He is their sustainer and therefore, he
must be beyond their reach. It follows that he cannot enter the body through
any of them.
He therefore made an opening at the top extreme of the head
and entered in, through that gate. This opening is known by the name Vidṛti and
it is the place of bliss (nāndana). In the body, Ātmā has three places of
dwelling which are three states of dreaming (verse 1.3.12). The implication is
that Ātmā is seated in the body deep inside the head, which is not reachable by
speech, ears, eyes, etc. On reaching him by appropriate means one enjoys bliss.
From what we have already seen in other Upaniṣads, we can make out that the
seat which finds a mention here is the Heart (Thalamus), the centre of
consciousness. We also know that by realising Ātmā, one enjoys bliss (Kaṭha
5.12, Śvetāśvatara 6.12, etc). The three places of dwelling mentioned here are
the three states of consciousness, namely, waking, dreaming and deep-sleep,
which we have seen in detail in Māṇḍūkya Upaniṣad. All these three states are
depicted here as dreaming states, since none of them represents full awakening;
the state of full awakening is the fourth state which is independent of the
body.
Having established himself in the body, as afore-said, Ātmā
saw at first only the forms of beings; he looked if anything else remained to
be seen. Then he saw Puruṣa pervading all the beings and recognised this Puruṣa
pervading the beings as Brahma; consequently, Ātmā declared, ‘I saw’ (1.3.13).
Puruṣa got the name ‘Idandra’ (idam + dra = this I saw) in this manner, but he
is indirectly called Indra (1.3.14).
The meaning of this rather veiled description is that Ātmā
pervading the beings is Puruṣa; he pervades all, since without him nothing can
exist (vide 1.3.11 above). On so pervading, everything naturally becomes Satyam
(as stated in verse 2.6.1 of Taittirīya) which is Brahma. Here, when it is declared
‘I saw’, actually Ātmā saw himself pervading the beings. At first, the sight
did not go beyond the physical part of the beings, but later it went beyond and
saw the pervading entity too. The indication is that in this world, the
physical aspects only are easily comprehensible and the sustaining force lies
beyond, unreachable to senses. The importance of the name Indra is that he was,
in the ancient times, considered to be the Supreme Being, the ultimate power,
ruling the world. This underwent change later, when philosophical enquiries
progressed further.
We now proceed to the second chapter, wherein it is stated
that a person has three births. Let us see which those births are; see verse
2.1.1 which speaks of the first birth:
पुरुषे ह वा अयमादितो गर्भो भवति यदेतद्रेतः तदेतत्सर्वेभ्योഽङ्गेभ्यस्तेजः संभूतम् आत्मन्येवात्मानं बिभर्ति; तद्यदा स्त्रियां सिञ्चति अथैनज्जनयति; तदस्य प्रथमं जन्म || 2.1.1 ||
puruṣe ha vā ayamādito garbho bhavati yadetadretaḥ
tadetatsarvebhyoഽṅgebhyastejaḥ saṃbhūtam ātmanyevātmānaṃ bibharti; tadyadā
striyāṃ siñcati athainajjanayati; tadasya prathamaṃ janma. (2.1.1)
Word meaning: puruṣe- in man; ha- indeed; vā- verily; ayam-
this; ādito- at first; garbhaḥ- conception; bhavati- occurs; yat- which; etat-
this; retaḥ- sperm, seminal fluid; tat- that; etat- this; sarvebhyaḥ- of all; aṅgebhyaḥ-
of body members; tejaḥ- essence, spirit; saṃbhūtam- combined together, composed
of; ātmanyevātmānaṃ- him within himself; bibharti- bears, keeps; yadā- when;
striyāṃ- in woman; siñcati- infuses into; atha- then; enajjanayati- delivers
it; tadasya- that is his; prathamaṃ- first; janma- birth.
Verse meaning: The first conception (of a person) occurs in
man, in the form of sperms (semen) which consists of the essence of all his
body members. He bears it within himself (this is the conception). When he
infuses his semen into woman, (it is said that) he delivers it; this is the
first birth.
The birth mentioned here is not of the man who contributes
the sperm, but it applies to all persons in general, man or woman. If, on the
contrary, it is the birth of the sperm-producing man, it cannot be his first
birth, since he already exists; moreover, we will have to concede then that
women do not have births. Therefore, whatever is said in this chapter about three
births are to be taken as presenting a general issue, applicable to all, not
only to the sperm-giving man. The first birth of the sperm-giving man in a
particular case must have happened when his father delivered the sperms into
the womb of his mother. Contrary to this, conventional interpretations take the
three births as pertaining to the sperm-giving man and consequently they fail
to appreciate the message of the Upaniṣad in its right perspective.
In 2.1.2 & 2.1.3, it is said that the sperm infused into
the woman becomes a part of her body and therefore it does not hurt her. She
fosters it and in return she is fostered by the sperm-owner man. She duly gives
birth to the child; it is the second birth of the person. Then, which is the
third birth? Let us see it in 2.1.4 which is given below:
सोഽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते अथास्यायमितर आत्मा कृतकृत्यो वयोगतः प्रैति, स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म || 2.1.4 ||
soഽsyāyamātmā puṇyebhyaḥ karmabhyaḥ pratidhīyate athāsyāyamitara
ātmā kṛtakṛtyo vayogataḥ praiti, sa itaḥ prayanneva punarjāyate tadasya tṛtīyaṃ
janma. (2.1.4)
Word meaning: saḥ- he; asya- his; ayam- this; ātmā- body; puṇyebhyaḥ
karmabhyaḥ – for virtuous deeds; pratidhīyate- make use of; atha- then; asya-
his; ayam- this; itara- the other; ātmā- body; kṛtakṛtyo- accomplished,
contented; vayogataḥ- advanced in age; praiti- arrives at, reaches, appears;
sa- he; itaḥ- from here (the world of karma); prayanneva- on departing;
punarjāyate- is born again; tat- that; asya- his; tṛtīyaṃ- third; janma- birth.
Verse meaning: This body (that which is born as stated in
2.1.3 above) is utilised for doing virtuous deeds; on accomplishing all such
deeds, when the body reaches an advanced age, he leaves the world of Karma and
is born again. This is his third birth.
The word Ātmā here cannot be taken as indicating the ultimate
principle of SAT-CHIT-ĀNANDA, since, Ātmā is only one and is devoid of Karma,
whereas the verse says about Ātmā being two and carrying out Karma. The word
therefore indicates body only. The two bodies mentioned here are these: the one
that is capable of doing Karma and the other that is in advanced age with
accomplished deeds. Obviously, these are the two states of the same body. On
reaching the latter state, the person leaves the world of Karma and is reborn,
which is the third birth; this is the birth into the world of enlightenment.
Though each and every person is not going to pass to this final stage in his
life time, the Upaniṣad reveals it as a state that a person can possibly attain
to. An indirect injunction here is that all able-bodied persons should engage
themselves in virtuous deeds and only such persons become eligible to aspire
for enlightenment.
A Ṛgveda hymn (4.27.1) cited by the Upaniṣad in this
connection supports this concept about third birth. Further explanations are
also given in verses 2.1.5 and 2.1.6. The Ṛgveda hymn says about Ṛsi Vāmadeva
breaking away the chains of his abode in womb and getting free. See the hymn as
quoted in verse 2.1.5:
गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा |
शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयम् ||
शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयम् ||
garbhe nu
sannanveṣāmavedamahaṃ devānāṃ janimāni viśvā;
śataṃ mā pura āyasīrarakṣannadhaḥ śyeno javasā niradīyam.
śataṃ mā pura āyasīrarakṣannadhaḥ śyeno javasā niradīyam.
Word meaning: garbhe- in the womb; nu- indeed; san- being;
anveṣām- searching; avedam- knew; ahaṃ- I; devānāṃ- of devas; janimāni viśvā –
all kinds of;
śataṃ- hundered; mā- me; pura- pure- in the dwelling; āyasīrarakṣan- held by iron restraints; adhaḥ- downwards; śyeno- (like a) hawk; javasā- quickly; niradīyam- broke away.
śataṃ- hundered; mā- me; pura- pure- in the dwelling; āyasīrarakṣan- held by iron restraints; adhaḥ- downwards; śyeno- (like a) hawk; javasā- quickly; niradīyam- broke away.
Verse meaning: Indeed, while being in the womb, I knew, by
enquiry, all kinds of Devas. (Desirous of their glittering lives, free from
restraints) I quickly broke away, (like) a hawk, hundreds of iron-like strong
restraints which were holding me down in that dwelling and (became free).
We have seen what the third birth is. Before that birth takes
place, there must be a stage, when the person so born was lying in the womb. We
know from our understanding of the third birth that this womb is the world of
Karmas. It is this womb that Ṛsi Vāmadeva mentions in his Ṛgveda hymn. The iron
restraints indicate the formidable bondages of the world of Karmas, the earthly
life. Freedom or Mokṣa lies in demolishing these bondages. This is what the
revelation of Ṛsi Vāmadeva means. This revelation in Ṛgveda Samhita finds
expression in Kaṭha 6.15 and Muṇḍaka 2.2.8, wherein destruction of
entanglements in the Heart is mentioned as a means to attain immortality; Muṇḍaka
specifically says about perishing of the impressions of Karma.
In verse 2.1.6 Aitareya adds that, by demolishing the worldly
bondages as stated in 2.1.5, Ṛsi Vāmadeva contained all the Kāmas in the
resultant heavenly world and attained immortality.
In its third chapter Aitareya presents one of the four
Mahāvākya(s) declared by Principal Upaniṣads; it is “प्रज्ञानं ब्रह्म (prajñānaṃ brahma)” in verse 3.1.3.
(We have already seen the other three Mahāvākyas). The third chapter opens with
a question: ”Who or which is that Ātmā whom we meditate upon?” The answer is
given thus: ‘Ātmā is He by whom we see or hear or smell scents or utter speech
or discern what is sweet and what is not’ (3.1.1). The next verse, 3.1.2 says
about Prajñāna. See the verse below:
यदेतत् हृदयं मनश्च, एतत् संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिर्धृतिर्मतिर्मनीषा जूतिः स्मृतिः सङ्कल्पः क्रतुरसु कामो वश इति, सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति || 3.1.2 ||
yadetat hṛdayaṃ manaśca, etat saṃjñānamājñānaṃ vijñānaṃ prajñānaṃ
medhā dṛṣṭirdhṛtirmatirmanīṣā jūtiḥ smṛtiḥ saṅkalpaḥ kraturasu kāmo vaśa iti,
sarvāṇyevaitāni prajñānasya nāmadheyāni bhavanti. (3.1.2)
Word meaning: yadetat- that which is; hṛdayaṃ- Heart; manaḥ-
Manas; ca- and; etat- that; saṃjñānam- perception; ājñānaṃ- understanding;
vijñānaṃ- worldly knowledge; prajñānaṃ- inner knowledge; medhā- prudence; dṛṣṭiḥ-
sight; dhṛti- mental firmness, power of retention in mind; matiḥ- intellect;
manīṣā- conception; jūtiḥ- impulse; smṛtiḥ- memory; saṅkalpaḥ- resolve; kratuḥ-
determination; asu- reflection; kāmaḥ- wish; vasa- will; iti- so forth,
consists of; sarvāṇyevaitāni- all these are verily; prajñānasya- of absolute
knowledge; nāmadheyāni bhavanti – are synonyms.
Verse meaning: That which is Heart and Manas consists of
perception, understanding, worldly knowledge, inner knowledge, prudence, sight,
mental firmness, intellect, conception, impulse, memory, resolve,
determination, reflection, wish and will. All these are verily synonyms of
absolute knowledge.
We know that Heart is the centre of consciousness in the
body; Manas here indicates the whole Antaḥkaraṇa. The phrase, ‘that which is
Heart and Manas’, refers to the inner activities of Antaḥkaraṇa undertaken with
the help of consciousness from the Heart. This verse says that these activities
consist of perception, understanding, etc. It further says that all these can
be represented by a single term, ‘Prajñānam’ (प्रज्ञानम्). The word Prajñā (प्रज्ञा) indicates consciousness acting on
Antaḥkaraṇa; knowing is the consequence of this action. Prajñānam is an
abstraction of all that is gathered by Prajñā in action. Therefore, Prajñānam
is said to be absolute knowledge, which means that it is not the knowledge
about this or that thing.
Now, we shall see how important Prajñānam is. See verse 3.1.3
below:
एष ब्रह्मा एष इन्द्र एष प्रजापतिः एते सर्वे देवा, इमानि च पञ्चभूतानि – पृथिवी वायुराकाश आपो ज्योतींषि इत्येतानि इमानि च क्षुद्रमिश्राणीव बीजानि इतराणि चेतराणि च अण्डजानि च जारुजानि च स्वेदजानि च उद्भिज्जानि च अश्वा गावः पुरुषा हस्तिनो यत्किंच इदं प्राणि जङ्गमं च पतत्रि च यच्च स्थावरं सर्वं तत् प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म || 3.1.3 ||
eṣa brahmā eṣa indra eṣa prajāpatiḥ ete sarve devā, imāni ca
pañcabhūtāni – pṛthivī vāyurākāśa āpo jyotīṃṣi ityetāni imāni ca kṣudramiśrāṇīvabījāni
itarāṇi cetarāṇi ca aṇḍajāni ca jārujāni ca svedajāni ca udbhijjāni ca aśvā
gāvaḥ puruṣā hastino yatkiṃca idaṃ prāṇi jaṅgamaṃ ca patatri ca yacca sthāvaraṃ
sarvaṃ tat prajñānetraṃ prajñāne pratiṣṭhitaṃ prajñānetro lokaḥ prajñā pratiṣṭhā
prajñānaṃ brahma. (3.1.3)
Word meaning: eṣa- this; brahmā- Lord Brahmā; eṣa- this;
indra- Lord Indra; eṣa- this; prajāpatiḥ- Lord Prajāpatiḥ; ete sarve – all
these; devā- Devas; imāni ca pañcabhūtāni – and these pañcabhūtās; ityetāni –
such as these; pṛthivī- earth; vāyu- air, ākāśa- space; āpaḥ- water; jyotīṃṣi-
fires; imāni ca kṣudramiśrāṇi – small organisms of various kinds; bījāni-
seeds; itarāṇi cetarāṇi ca- others and still others; aṇḍajāni- born from eggs;
jārujāni- born from the wombs; svedajāni- insects and worms; udbhijjāni- born
of shoots; aśvā- horses; gāvaḥ-cows; puruṣā- men; hastinaḥ- elephants; yatkiṃca-
whatever; idaṃ- this; prāṇi- breathing; jaṅgamaṃ- moving; patatri-flying; yacca
sthāvaraṃ- also that which is not moving; sarvaṃ- all; tat- that; prajñānetraṃ-
having Prajñā as eye, led by Prajñā; prajñāne pratiṣṭhitaṃ – established on
Prajñānam; prajñānetro lokaḥ – World is led by Prajñā; prajñā pratiṣṭhā –
Prajñā is the support; prajñānaṃ brahma – Brahma is Prajñānam.
Verse meaning: Lord Brahma, Lord Indra, Lord Prajāpatiḥ all
Devas, all pañcabhūtās, all small organisms of various kinds, seeds of various
kinds, beings born from eggs, wombs and shoots, insects and worms, horses,
cows, men, elephants and whatever here breathing, moving, flying or not moving
– all are led by Prajñā and established on Prajñānam. World is led by Prajñā
which is its support also. Brahma is Prajñānam.
We have seen above that Prajñā is the action of consciousness
on Antaḥkaraṇa and knowing is the consequence thereof. (Antaḥkaraṇa actually
represents the stock of information relating to heredity and physical
characteristics together with the physical tools for reading and executing such
information. In lower beings and also in initial stages of higher beings, these
may be in crude or rudimentary forms). So, Prajñā in essence is consciousness,
which in turn represents Ātmā. We have already learnt from other Upaniṣads that
universe is ruled and sustained by Ātmā (Bṛhadāraṇyaka 2.1.20, 2.4.6, 2.5.15,
3.7.3 to 3.7.23, 3.8.9, etc, Muṇḍaka 1.1.6, 2.1.1, etc). Here it is said that
world is led and supported by Prajñā; the idea expressed is same. In Taittirīya
2.1 we saw that Brahma is Satyam-Jñānam-Anantam. Prajñānam is same as Jñānam;
it represents Satyam and Anantam also, since without them Prajñānam cannot
exist. So, it follows that Brahma is Prajñānam, as stated in this verse.
The Upaniṣad concludes by declaring that Ṛsi Vāmadeva, by
means of this Prajñā, which represents Ātmā, transcended this world and became
immortal.
With this, we complete the study of the science of ten
Principal Upaniṣads which are renowned as Daśopaniṣads. As stated in the
beginning of this series, we will be studying Śvetāśvatara Upaniṣad also,
considering its importance in exposition of spiritual knowledge.
[This discourse material is a compilation from the reference above as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections <nrsrini.blogspot.com> duly acknowledging for spreading the wisdom of Vedas and scriptures further. These lectures are posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done-]