Aiteraya Upanishad

Views:
 
     
 

Presentation Description

Chinmaya Mission Boston Newton Sunday classes delivered by Dr Anand Rao

Comments

Presentation Transcript

AITERAYA UPANISHAD:

AITERAYA U PANISHAD

Story of Visala, Itara and Mahidasa :

Story of Visala , Itara and Mahidasa Visala is performing Yagna Mahidasa , son of Itara (other) who was not a Brahmin, wanted to sit on his Dad’s ( Visala’s ) lap, but was not allowed to Itara , prays Mother Earth, who imparts the wisdom of Brahman to Mahidasa (son of the soil) Aitareya (or son of Itara ) composes the Mahidasa Aitareya Upanishads – it is considered the wisdom of the common man

Aiteraya Upanishad:

Aiteraya Upanishad Origin of the Universe and Man Creation of the Cosmic Person Cosmic Powers in the Human Body Descent of Consciousness in Man The three births of the Self Consciousness is Supreme Oneness

Peace Invocation:

Peace Invocation Om van me manasi pratishthita mano me vachi pratishthitamaviravirma edhi vedasya ma anisthah shrutam me ma prahasir anenadhitenahoratran sa.ndadhamyrita.n vadishyami satya.n vadishyami , tanmamavatu , tadvaktaramavatv avatumamavatu vaktaramavatu vaktaram , om shantih shantih shantih !!!

Peace Invocation:

Peace Invocation Om!, May my speech be fixed in my mind, may my mind be fixed in my speech! O self-luminous Brahman, reveal yourself to me. O mind and speech enable me to grasp the truth which the scriptures teach. Let me not forget what I learnt. Let me study day and night. May I think truth? May I speak truth? May truth protect me? May truth protect the teacher? Protect me. Protect the teacher. Protect the teacher. Aum . Peace! Peace! Peace!

Chapter 1: Origin of the Universe and Man:

Chapter 1: Origin of the Universe and Man Section-1: Creation of the Cosmic Person

Slide8:

In the beginning there was only Brahman and then he willed to create the world He then created the worlds Ambhah , Marici , Maram and Apah He then created the world-guardians and the Virat Purusha from water He then created the five senses, the mind, apana , and the means for reproduction SUMMARY

In the beginning:

In the beginning om atma va idameka evagra asit , Nanyat-kinchana mishat , sa ikshata lokannu srija iti [1.1.1] In the beginning all this verily was Atman (Absolute Self) only, one and without a second. There was nothing else that winked. He (Atman) willed Himself: "Let Me now create the worlds".

Slide10:

He created all these worlds: Ambhah , Marici , Maram and Apah . Yonder is the Ambhah , above in the heavens; heaven is its support. Marici , is the region of the atmosphere. The Marah prithivi is the earth and what is underneath is the Apah . [1.1.2]

The Worlds:

The Worlds sa emamllokan-asrijata , ambho marichir - maram -apo.’do-’ ambhah parena divam , dyauh pratishtha.antariksham marichayah , prithivi maro ya adhastatta apah [1.1.2] He created all these worlds: Ambhah , Marici , Maram and Apah . Yonder is the Ambhah , above in the heavens; heaven is its support. Marici , is the region of the atmosphere. The Marah prithivi is the earth and what is underneath is the Apah .

Slide13:

He thought to Himself: "Here now are the worlds. Let Me now create world- guardians." Then he raised the Purusa from the waters (and) shaped it [1.1.3]

World Guardians:

World Guardians sa ikshateme nu loka lokapalannu srija iti , So’dbhya eva purusham samuddhrityamurchayat [1.1.3] He thought Himself: "Here now are the worlds. Let Me now create world- guardians." Then he raised the Purusa from the waters (and) shaped it.

Senses…:

Senses… Tam- abhyatapat - tasyabhitaptasya mukham nirabhidyata yathandam mukhad-vag-vacho’gnih nasike nirabhidyetam nasikabhyam pranah pranadvayu akshini nirabhidyetam nakshibhyam chakshushchakshusha adityah karnau nirabhidyeta.n karnabhyam shrotram shrotrad-dishas tvan~nirabhidyata tvacho lomani lomabhya oshadhivanaspatayo hridaya.n nirabhidyata hridayanmano manasashchandrama nabhirnirabhidyata nabhya apano.apananmrityuh shishnam nirabhidyata shishnadreto retasa apah [1.1.4]

Senses…:

Senses… He brooded over Him. From Him, so brooded over, the mouth was separated out, as with an egg; from the mouth, the organ of speech; from speech, fire, the controlling deity of the organ. Then the nostrils were separated out; from the nostrils, the organ of breath; from breath, air, the controlling deity of the organ. Then the eyes were separated out; from the eyes, the organ of sight; from sight, the sun, the controlling deity of the organ. Then the ears were separated out; from the ears, the organ of hearing; from hearing, the quarters of space, the controlling deity of the organ.

Senses…:

Senses… Then the skin was separated out; from the skin, hairs, the organ of touch; from the hairs, plants and trees, air the controlling deity of the organs. Then the heart was separated out; from the heart, the organ of the mind; from the mind, the moon, the controlling deity of the organ. Then the navel was separated out; from the navel, the organ of the apana ; from the apana , Death, Varuna , the controlling deity of the organ. Then the virile member was separated out; from the virile member, semen, the organ of generation; from the semen, the waters, the controlling deity of the organ.

Chapter 1: Origin of the Universe and Man:

Chapter 1: Origin of the Universe and Man Section-2: Cosmic Powers in the Human Body

Slide21:

The creator subjected the deities to hunger and thirst. The deities wanted a place where they could eat food. They were given first a cow and then a horse and they were not satisfied. They were then given a human and they were happy. Fire became speech and entered the mouth Air became breath and entered the nostrils Sun became sight and entered the eyes Space became hearing and entered the ears Plants and trees became hairs and entered the skin Moon became the mind and entered the heart Death became the apana and entered the navel Waters became the semen and entered the virile member SUMMARY

Hunger & Thirst:

Hunger & Thirst ta eta devatah srishta asmin mahatyarnave prapatan - tam- ashanaya - pipasabhyam-anvavarjat , Ta enam-abruvann-ayatanam nah prajanihi Yasmin pratishthita annam-adameti [1.2.1] These deities, thus created, fell into this great ocean. He, the Creator, subjected the Person (Virat in the form of a lump) to hunger and thirst. They (the deities) said to Him (the Creator): "Find out for us an abode wherein being established we may eat food."

Man – Masterpiece of Creation:

Man – Masterpiece of Creation tabhyo gamanayatta abruvanna vai no.ayamalamiti . tabhyo.ashvamanayatta abruvanna vai no.ayamalamiti .[1.2.2] tabhyah purushamanayatta abruvan.h sukritam bateti purusho vava sukritam.h . ta abravidyathayatanam pravishateti .[1.2.3] He brought them a cow. They said: "But this is not enough for us." He brought them a horse. They said: "This, too, is not enough for us." He brought them a person. The deities said: "Ah, this is well done, indeed." Therefore a person is verily something well done. He said to the deities: "Now enter your respective abodes."

Eight Elements:

Eight Elements agnirvagbhutva mukham pravishadvayuh prano bhutva nasike pravishadadityashchakshurbhutva.akshini pravishaddishah shrotram bhutva karnau pravishannoshadhivanaspatayo lomani bhutva tvachampravisha.nshchandrama mano bhutva hridayam pravishanmrityurapano bhutva nabhim pravishadapo reto bhutva shishnam pravishan.h [1.2.4] The deity fire became the organ of speech and entered the mouth. Air became breath and entered the nostrils. The sun became sight and entered the eyes; the quarters of space became hearing and entered the ears. Plants and trees, the deity of air, became hairs and entered the skin. The moon became the mind and entered the heart. Death became the apana and entered the navel. The waters became semen and entered the virile member.

Eight Organs and Functions:

Eight Organs and Functions ORGAN FUNCTION PRESIDING DEITY Mouth Speech Fire Nostrils Smell Air Eyes Sight Sun Ears Hearing Space Skin Hair (touch) Plants Heart Mind Moon Navel Out-breath Death Generative Organ Seed (Procreation) Water

Slide26:

STHULA SARIRA SUKSHMA SARIRA KARANA SARIRA Source: http:// explorevedanta.com / vedanta -in-pictures/

Slide27:

Source: http:// explorevedanta.com / vedanta -in-pictures/ GROSS BODY OR STHULA SARIRA

Slide28:

Source: http:// explorevedanta.com / vedanta -in-pictures/

Slide29:

Source: http:// explorevedanta.com / vedanta -in-pictures/

Hunger & Thirst (2) :

Hunger & Thirst (2) Tam- asanayapipase abrutam Avabhyam-abhiprajanihiti te abravidetasveva vam devatasvabhajami etasu bhaginnyau karomiti tasmadyasyai kasyai cha devatayai havigri.rhyate bhaginyavevasyamashanayapipase bhavatah [1.2.5] Hunger and thirst said to the Creator: "For the two of us find an abode also." He said to them: "I assign the two of you to these deities; I make you co-sharers with them." Therefore to whatsoever deity an oblation is made, hunger and thirst became sharers in it.

Chapter 1: Origin of the Universe and Man:

Chapter 1: Origin of the Universe and Man Section-3: Descent of Consciousness in Man

Slide32:

Having created the world and the world guardians, the creator created food From water emerged a condensed form – the food. The food tried to get away and he tried to Grasp it with speech, but failed; if he had succeeded we would be satisfied by merely uttering the word food Grasp it with breath, but failed; if he had succeeded we would be satisfied by merely smelling food Grasp it with eyes, but failed; if he had succeeded we would be satisfied by merely seeing food Grasp it with ears, but failed; if he had succeeded we would be satisfied by merely hearing of food Grasp it with skin, but failed; if he had succeeded we would be satisfied by merely touching food Grasp it with mind, but failed; if he had succeeded we would be satisfied by merely thinking of food Grasp it with sexual organ, but failed; if he had succeeded we would be satisfied by merely thinking of food He sought to grasp it with the apana and He grasped it. This grasper of food is what vayu , air or prana is. This vayu is what lives on food. SUMMARY

Slide33:

So, piercing the skull, the Lord entered through that door. That door is known as the vidriti , the cleft. This is the place of bliss. Atman, thus embodied, has three abodes, three conditions of sleep. The three abodes are the eye, the mind and the heart. The three conditions of sleep are waking, dream and deep sleep. Having been born as the Jiva , He realized the elements as one with Himself. What else here would one desire to speak about? He perceived this very person as the all- pervading Brahman. He said: "Ah, I have seen It." ( Idam dra - This (I) saw). This later became Indra SUMMARY

Creation of Food:

Creation of Food sa IkShateme nu lokAshcha lokapAlAshchAnnamebhyaH sRijA iti [1.3.1] He thought to Himself: "Here now are the worlds and the world-guardians. Let Me create food for them."

Creation of Food:

Creation of Food so.apo.abhyatapattAbhyo.abhitaptAbhyo mUrtirajAyata . yA vai sA mUrtirajAyatAnna.n vai tat.h [1.3.2] He brooded over the waters. From the waters, thus brooded over, there emerged a condensed form. The form that so emerged is indeed food

Speaking of Food:

Speaking of Food tadenatsRiShTaM parA~NtyajighA.nsattadvAchA.ajighRikShat.h tannAshaknodvAchA grahItum.h sa yaddhainadvAchA.agrahaiShyadabhivyAhRitya haivAnnamatrapsyat.h [1.3.3] The food so created wished to flee away. He sought to grasp it with speech. But He was not able to grasp it with speech. If, indeed, He had grasped it with speech, one would then have been satisfied by merely uttering the word food.

Smelling of Food:

Smelling of Food tatprANenAjighRikShat.h tannAshaknotprANena grahItu.n sa yaddhainatprANenAgrahaiShyadabhiprANya haivAnnamatrapsyat.h [1.3.4] The Creator sought to grasp it with the breath. But He was not able to grasp it with the breath. If, indeed, He had grasped it with the breath, one would then have been satisfied by merely smelling food.

Seeing Food:

Seeing Food tachchakShuShA.ajighRikShat.h tannAshaknochchakShuShA grahItu /n sa yaddhainachchakShuShA.agrahaiShyaddRiShTvA haivAnamatrapsyat.h [1.3.5] He sought to grasp it with the eye. But He was not able to grasp it with the eye. If, indeed, He had grasped it with the eye, one would then have been satisfied by merely seeing food.

Hearing of Food:

Hearing of Food tachChrotreNAjighRikShat.h tannAshaknochChrotreNa grahItu.n sa yaddhainachChroteNAgrahaiShyachChrutvA haivAnnamatrapsyat.h [1.3.6] He sought to grasp it with the ear. But He was not able to grasp it with the ear. If, indeed, He had grasped it with the ear, one would then have been satisfied by merely hearing of food.

Touching Food:

Touching Food tattvachA.ajighRikShat.h tannAshaknottvachA grahItu.n sa yaddhainattvachA.agrahaiShyat.h spRiShTvA haivAnnamatrapsyat.h [1.3.7] He sought to grasp it with the skin. But He was not able to grasp it with the skin. If, indeed, He had grasped it with the skin, one would then have been satisfied by merely touching food.

Thinking of Food:

Thinking of Food tanmanasA.ajighRikShat.h tannAshaknonmanasA grahItu.n sa yaddhainanmanasA.agrahaiShyaddhyAtvA haivAnnamatrapsyat.h [1.3.8] He sought to grasp it with the mind. But He was not able to grasp it with the mind. If, indeed, He had grasped it with the mind, one would then have been satisfied by merely thinking of food.

Sex:

Sex tachChishnenAjighRikShat.h tannAshaknochChishnena grahItu.n sa yaddhainachChishnenAgrahaiShyadvitsRijya haivAnamatrapsyat.h [1.3.9] He sought to grasp it with the sexual organ. But He was not able to grasp it with the sexual organ. If, indeed, He had grasped it with that organ, one would then have been satisfied by merely having sex.

Who then succeeds?:

Who then succeeds? tadapAnenAjighRikShat.h tadAvayat.h saiSho.annasya graho yadvAyuranAyuvA.r eSha yadvAyuH [1.3.10] He sought to grasp it with the apana and He grasped it. This grasper of food is what vayu , air or prana is. This vayu is what lives on food.

Way of Entry:

Way of Entry sa IkShata katha.n nvidaM madRite syAditi sa IkShata katareNa prapadyA iti . sa IkShata yadi vAchA.abhivyAhRita.n yadi prANenAbhiprANita.n yadi chakShuShA dRiShTa.n yadi shrotreNa shruta.n yadi tvachA spRiShTa.n yadi manasA dhyAta.n yadyapAnenAbhyapAnita.n yadi shishnena visRiShTamatha ko.ahamiti [1.3.11] He bethought Himself: "How could this exist without Me?" Then He said to Himself: "Which way shall I enter it?" he said to Himself further: "If speech is uttered by the organ of speech, if smelling is done by the breath, seeing by the eyes, hearing by the ears, touching by the skin, thinking by the mind, eating by the apana and the emission of semen by the sex organ, them who am I?"

Way of Entry:

Way of Entry sa etameva sImAna.n vidaryaitayA dvArA prApadyata . saiShA vidRitirnAma dvAstadetannA.andanam.h . tasya traya AvasathAstrayaH svapnA ayamAvasatho.ayamAvasatho.ayamAvasatha iti [1.3.12] So, piercing the skull, the Lord entered through that door. That door is known as the vidriti , the cleft. This is the place of bliss. Atman, thus embodied, has three abodes, three conditions of sleep. The three abodes are the eye, the mind and the heart. The three conditions of sleep are waking, dream and deep sleep.

Jiva:

Jiva sa jAto bhUtAnyabhivyaikhyat.h kimihAnya.n vAvadiShaditi . sa etameva puruShaM brahma tatamamapashyat.h . idamadarshanamitI [1.3.13] Having been born as the jiva , He realised the elements as one with Himself. What else here would one desire to speak about? He perceived this very person as the all- pervading Brahman. He said: "Ah, I have seen It." ( Idam dra - This (I) saw)

Indra:

Indra tasmAdidandro nAmedandro ha vai nAma . tamidandra.n santami.ndra ityAchakShate parokSheNa . parokShapriyA iva hi devAH parokShapriyA iva hi devAH [1.3.14] Therefore He is called Idandra . Idandra , indeed is His name. Him who is Idandra they call indirectly Indra. For the gods appear to be fond of cryptic epithets; yea, the gods appear to be fond of cryptic epithets ( paroksha priyaahi iva devah ).

Chapter 2: The Three Births of the Self:

Chapter 2: The Three Births of the Self

Slide49:

First Birth Second Birth Third Birth

Slide50:

First Birth: This person ( Jiva ) is, at first, the germ or semen in a man. This semen is the vigor drawn from all the limbs. The man holds this essence of his Self in his own body. When he pours the semen into a woman, he procreates himself. This, indeed, is the first birth of the embodied soul.  Second Birth: She, being the nourisher of the child, should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. This is one's second birth.  Third Birth: The child who is the father’s own Self is made his substitute for performing virtuous deeds. Then the Self of the father , having accomplished his duties and reached his age departs. So departing hence, he is born again . This is the third birth.  SUMMARY – Three Births

Slide51:

About this a rishi has said: "While still lying in the womb, I came to know all the births of the gods. A hundred strongholds, as if made of iron, confined me, yet I burst through them all swiftly, like a hawk." Vamadeva spoke, in this way, even while lying in the womb.  Thus endowed with Knowledge, he, becoming one with the Supreme Self and soaring aloft on the dissolution of the body, obtained all desires in the heavenly world and became immortal.  SUMMARY – Immortality

The First Birth:

The First Birth OM puruShe ha vA ayamAdito garbho bhavati yadetadretaH   . tadetatsarvebhyo.a~NgebhyastejaH saMbhUtamAtmanyeva.a.atmAnaM bibharti   tadyadA striyA.n si~nchatyathainajjanayati tadasya prathama.n janma [1.2.1] This person ( Jiva ) is, at first, the germ in a man. That which is the semen is here called the germ. This semen is the vigor drawn from all the limbs. The man holds this essence of his Self in his own body. When he pours the semen into a woman, he procreates himself. This, indeed, is the first birth of the embodied soul. 

The First Birth:

The First Birth tatstriyA AtmabhUya.n gachChati yathA svama~Nga.n tathA . tasmAdenA.n na hinasti .  sA.asyaitamAtmAnamatra gataM bhAvayati [1.2.2] That semen becomes one with the woman-just like a limb of her own. That is why it does not hurt her. She nourishes this self of his that has come into her. 

The Second Birth:

The Second Birth sA bhAvayitrI bhAvayitavyA bhavati . ta.n strI garbha bibharti . so.agra   eva kumAra.n janmano.agre.adhibhAvayati .  sa yatkumAra.n janmano.agre.adhibhAvayatyAtmAnameva tadbhAvayatyeSha.n   lokAnA.n santatyA .  eva.n santatA hIme lokAstadasya dvitIya.n janma [1.2.3] She, being the nourisher of the child , should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. For thus alone are these worlds perpetuated. This is one's second birth. 

The Third Birth:

The Third Birth so.asyAyamAtmA puNyebhyaH karmabhyaH pratidhIyate . athAsyAyAmitara AtmA   kRitakRityo vayogataH praiti .  sa itaH prayanneva punarjAyate tadasya tRitIya.n janma [1.2.4] The child who is the father’s own Self is made his substitute for performing virtuous deeds. Then the Self of the father, having accomplished his duties and reached his age departs. So departing hence, he is born again. This is the third birth. 

Knowing all three births:

Knowing all three births taduktamRiShiNA garbhe nu sannanveShAmavedamaha.n devAnA.n janimAni   vishvA shataM mA pura AyasIrarakShannadhaH shyeno javasA niradIyamiti   . garbha evaitachChayAno vAmadeva evamuvAcha [1.2.5] About this a rishi has said: "While still lying in the womb, I came to know all the births of the gods. A hundred strongholds, as if made of iron, confined me, yet I burst through them all swiftly, like a hawk." Vamadeva spoke, in this way, even while lying in the womb. 

One with the Supreme:

One with the Supreme sa eva.n vidvAnasmAchCharIrabhedAdUrdhva utkramyAmuShmin.h svarge loke   sarvAn.h kAmAnAptvA.amRitaH samabhavat.h samabhavat.h [1.2.6] Thus endowed with Knowledge, he, becoming one with the Supreme Self and soaring aloft on the dissolution of the body, obtained all desires in the heavenly world and became immortal-yea, became immortal. 

Chapter 3: Consciousness is Supreme Oneness:

Chapter 3: Consciousness is Supreme Oneness

Four Mahavakyas from the Four Vedas:

Four Mahavakyas from the Four Vedas Lakṣaṇa Vākya : Prajñānam Brahma - Consciousness is Brahman ( Aitareya-upaniṣad . (3-1-3) – Ṛg-veda ). Upadeśa Vākya : Tat Tvam Asi - That Thou Art ( Chāndogya-upaniṣad . (6.9.4 and 6.10.3) – Sāma-veda ). Anubhava Vākya : Ayam Ᾱ tmā Brahma - This Self is Brahman ( Māṇḍūkya-upaniṣad . (Mantra-2) – Atharva- veda ). Anusandhāna Vākya : Aham Brahma Asmi -I am Brahman ( Bṛhadāraṇyaka-upaniṣad . (1-4-10) – Yajur-veda ).

Which one is the Self?:

Which one is the Self? ko’yam-ātmeti vayam - upāsmahe , kataraḥ sa ātmā , yena vā paśyati yena vā śṛṇoti yena vā gandhān-ājighrati yena vā vācaṁ vyākaroti yena vā svādu cāsvādu ca vijānāti [1.3.1] Who is He upon whom we meditate thinking: "This is the Self"? Which one is the Self? Is it He by whom one sees form, by whom one hears sound and by whom one tastes the sweet and the unsweet? 

PRAJNANAM BRAHMA:

PRAJNANAM BRAHMA CONSCIOUSNESS (PRAJNANAM) consciousness, lordship, knowledge, wisdom, retentive power of mind, sense knowledge, steadfastness, thought, thoughtfulness, sorrow, memory, concepts, purpose, life, desire, longing   SUPREME ONENESS (BRAHMA) Brahma, Indra, Prajapati, Gods; earth, air, akasa , water, light; small creatures, large and mixed; born of an egg, of a womb, of sweat and of a sprout; horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving.   =

Names of Consciousness:

Names of Consciousness yad-etad-hṛdayaṁ manaś-caitat , sañjñānam-ājñānaṁ vijñānaṁ prajñānaṁ medhā dṛṣṭir-dhṛtir-matir-manīṣā jūtiḥ smṛtiḥ samkalpaḥ kratur-asuḥ kāmo vaśa iti sarvāṇyevaitāni prajñānasya nāmadheyāni bhavanti [1.3.2] Is it the heart (intellect) and the mind? It is consciousness, lordship, knowledge, wisdom, retentive power of mind, sense knowledge, steadfastness, thought,  thoughtfulness, sorrow, memory, concepts, purpose, life, desire, longing: all these are but various names of Consciousness ( Prajnanam ). 

What is Consciousness?:

What is Consciousness? eṣa brahmaiṣa indra eṣa prajāpatir-ete sarve devā imāni ca pañca mahābhūtāni pṛthivī vāyur-ākāśa āpo jyotīṁśītyetānīmāni ca kṣudra-miśrāṇīva bījānītarāṇi cetarāṇi cāṇdajāni ca jārūjāni ca svedajāni codbhijāni ca- asvā gāvaḥ puruṣā hastino yatkiñcedaṁ prāṇi jaṅgamaṁ ca patatri ca yacca sthāvaraṁ sarvaṁ tat- prajñānetram , prajñāne pratiṣṭhitaṁ prajnānetro lokaḥ prajñā pratiṣṭhā prajñānaṁ brahma [ 1.3.3]

What is Consciousness?:

What is Consciousness? He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa , water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman ( Prajnanam Brahma ). 

Immortality:

Immortality sa etena prajñen - ātmanāsmāllokād-utkramya - amuṣmin-svarge loke sarvān kāmānāptvāmṛtaḥ samabhavat-samabhavat ityom [1.3.4] He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal-yea, became immortal. 

AITERAYA UPANISHAD:

AITERAYA UPANISHAD summary

Slide67:

Invocation Om!, May my speech be fixed in my mind, may my mind be fixed in my speech! O self-luminous Brahman, reveal yourself to me. O mind and speech enable me to grasp the truth which the scriptures teach. Let me not forget what I learnt. Let me study day and night. May I think truth? May I speak truth? May truth protect me? May truth protect the teacher? Protect me. Protect the teacher. Protect the teacher. Aum . Peace! Peace! Peace! Origin of the Universe & Man In the beginning there was only Brahman and then he willed to create the world. He then created the worlds Ambhah , Marici , Maram and Apah . He then created the world-guardians and the Virat Purusha from water. He then created the five senses, the mind, apana , and the means for reproduction. Having created the world and the world guardians, the creator created food. From water emerged a condensed form – the food. The food tried to get away and he grasped it through Apana. So, piercing the skull, the Lord entered through that door or vidriti . Having been born as the Jiva , He realized the elements as one with Himself Consciousness is Supreme Oneness Is it the heart (intellect) and the mind? It is consciousness, lordship, knowledge, wisdom, retentive power of mind, sense knowledge, steadfastness, thought, thoughtfulness, sorrow, memory, concepts, purpose, life, desire, longing: all these are but various names of Consciousness ( Prajnanam ). He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa , water, light; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman ( Prajnanam Brahma).  The Three Births of the Self This person ( Jiva ) is, at first, the germ or semen in a man. When he pours the semen into a woman, he procreates himself. This, is the first birth . The woman nourishes the embryo. Immediately after its birth the father nourishes the child. This is one's second birth . The child who is the father’s own Self is made his substitute for performing virtuous deeds. Then the Self of the father, having accomplished his duties and reached his age departs. So departing hence, he is born again. This is the third birth .   Aiteraya Upanishad Invocation Origin of the Universe & Man The Three Births of the Self Consciousness is Supreme Oneness

Slide68:

He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa , water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman ( Prajnanam Brahma ) [1.3.3] eṣa brahmaiṣa indra eṣa prajāpatir-ete sarve devā imāni ca pañca mahābhūtāni pṛthivī vāyur-ākāśa āpo jyotīṁśītyetānīmāni ca kṣudra-miśrāṇīva bījānītarāṇi cetarāṇi cāṇdajāni ca jārūjāni ca svedajāni codbhijāni ca- asvā gāvaḥ puruṣā hastino yatkiñcedaṁ prāṇi jaṅgamaṁ ca patatri ca yacca sthāvaraṁ sarvaṁ tat- prajñānetram , prajñāne pratiṣṭhitaṁ prajnānetro lokaḥ prajñā pratiṣṭhā prajñānaṁ brahma [1.3.3] AiteraYA UPANISHAD – Verse to Contemplate UPON

authorStream Live Help