Aitareya Upanishad: Origin of the Universe & Man (Part-2) By T.N.

Sethumadhavan October 2011 atha aitareyopaniShadi prathamAdhyAye tRitIyaH khaNDaH Chapter I - Section 3 Descent of Consciousness in Man Prea !"e A ter creatin! the ie"d# or the unctionin! o the univer#e and the human bein!# $hich $ere both empo$ered by the co#mic orce#% the third #tep in the creative proce## i# #aid to be the creation o ood. Thi# i# the rea#on $hy even today $e con#ider ood% c"othin! and #he"ter a# the undamenta" nece##itie# o human bein!# to #u#tain "i e. The intere#tin! a""e!ory re"atin! to thi# proce## i# de#cribed in thi# #ection o the &pani#had. 'i erent #en#e# ur!ed by hun!er and thir#t run a ter ood to catch it "i(e a cat runnin! a ter a mou#e. None o them cou"d #ucceed in their attempt a# other$i#e it $ou"d have re#u"ted in a competition amon! the #en#e# or the u" i""ment o their de#ire#. )ina""y ood $a# cau!ht by the out-breath ca""ed Apana $hich i# one o the ive orm# o "i ebreath. It re!u"ate# the di!e#tive #y#tem. The incident o #en#e# runnin! a ter ood made Con#ciou#ne## to thin( about the need to have a uni yin! orce in the body. So Con#ciou#ne## or Atman it#e" entered the body rom the #uture in the #(u"". Thi# point o entry ca""ed Vidriti i# con#idered to be the door o b"i##. The #ou" pa##in! throu!h thi# at the time o death attain# pro!re##ive "iberation. Con#ciou#ne## pervade# the $ho"e body. *o$ever by $ay o i""u#tration% it i# #tated that It ha# three abode# and three #tate# o e+i#tence. It i# #tated to re#ide in the eye# durin! $a(in! #tate% in the mind durin! dream #tate and in the heart durin! deep #"eep #tate. *avin! de#cended in man% Con#ciou#ne## ,Atman- "oo(ed around to #ee i there $ere any other princip"e# di erent rom it. It #a$ the #ame Atman or Se" in a"" bein!#. It rea"i.ed that thi# Atman mani e#ted a# Co#mic /er#on ,/uru#ha- $a# in act a""-pervadin! Brahman. The Se" in man i# nothin! but Co#mic Con#ciou#ne##. It i# ca""ed Idandra - or Indra a# a mar( o re#pect. Thi# narration #i!ni ie# the rea"i.ation by individua" Se" that the #ame Brahman% Co#mic Con#ciou#ne##% pervade# in a"" bein!#. #he #e$t
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sa IkShateme nu lokAshcha lokapAlAshchAnnamebhyaH sRijA iti .. 1.. %e !ethought %i se"f: &%ere no' are the 'or"ds and the 'or"d-guardians( )et Me cerate food for the (&

A ter creation o the#e !od#% the Supreme Se" thou!ht It #hou"d create ood or them becau#e hun!er and thir#t are co-e+i#tent $ith them. so.apo.abhyatapattAbhyo.abhitaptAbhyo mUrtirajAyata . yA vai sA mUrtirajAyatAnna.n vai tat.h .. 2.. %e !rooded over the 'aters( *ro the 'aters+ thus !rooded over+ there e erged a condensed for ( #he for that so e erged is indeed food( The 4ord inten#e"y meditated over the ive e"ement# rom $hich there emer!ed a orm a# ood $hich inc"ude cerea"#% anima"# and other "ivin! and non-"ivin! bein!#.
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tadenatsRiSh a! parA"#tyaji$hA.nsattadvAchA.aji$hRikShat.h tannAshaknodvAchA $rahItum.h . sa yaddhainadvAchA.a$rahaiShyadabhivyAhRitya haivAnnamatrapsyat.h .. %.. #he food so created 'ished to f"ee a'ay( %e sought to grasp it 'ith speech( ,ut %e 'as not a!"e to grasp it 'ith speech( -f+ indeed+ %e has grasped it 'ith speech+ one 'ou"d then have !een satisfied !y ere"y uttering the 'ord food( In order to 5uench the hun!er and thir#t o the $or"d#% !ro## ood $a# created. That ood thou!ht that they $ou"d eat it a$ay and to e#cape rom the eater% it #tarted runnin! a$ay. Then jivatma in the orm o human bein! tried to catch ho"d o it by #peech but ai"ed to !ra#p it by #peech. At that time i that &urusha cou"d ho"d the ood by #peech% no$ the men a"#o cou"d ee" #atiated by #imp"y utterin! the $ord ood but it doe# not happen "i(e that. In the o""o$in! 3antra# rom 6 to 7% #imi"ar e+amp"e# o di erent or!an# o the body tryin! to catch the ood are !iven and it $a# conc"uded that none cou"d catch them. tatprA#enAji$hRikShat.h tannAshaknotprA#ena $rahItu.n sa yaddhainatprA#enA$rahaiShyadabhiprA#ya haivAnnamatrapsyat.h .. '.. #he Creator sought to grasp it 'ith the !reath( ,ut %e 'as not a!"e to grasp it 'ith the !reath( -f+ indeed+ %e had grasped it 'ith the !reath+ one 'ou"d then have !een satisfied !y ere"y s e""ing food( tachchakShuShA.aji$hRikShat.h tannAshaknochchakShuShA $rahItu(n sa yaddhainachchakShuShA.a$rahaiShyaddRiSh vA haivAnamatrapsyat.h .. ).. %e sought to grasp it 'ith the eye( ,ut %e 'as not a!"e to grasp it 'ith the eye( -f+ indeed+ %e had grasped it 'ith the eye+ one 'ou"d then have !een satisfied !y ere"y seeing food(

tach*hrotre#Aji$hRikShat.h tannAshaknoch*hrotre#a $rahItu.n sa yaddhainach*hrote#A$rahaiShyach*hrutvA haivAnnamatrapsyat.h .. +.. %e sought to grasp it 'ith the ear( ,ut %e 'as not a!"e to grasp it 'ith the ear( -f+ indeed+ %e had grasped it 'ith the ear+ one 'ou"d then have !een satisfied !y ere"y hearing of food( tattvachA.aji$hRikShat.h tannAshaknottvachA $rahItu.n sa yaddhainattvachA.a$rahaiShyat.h spRiSh vA haivAnnamatrapsyat.h .. ,.. %e sought to grasp it 'ith the s.in( ,ut %e 'as not a!"e to grasp it 'ith the s.in( -f+ indeed+ %e had grasped it 'ith the s.in+ one 'ou"d then have !een satisfied !y ere"y touching food( tanmanasA.aji$hRikShat.h tannAshaknonmanasA $rahItu.n sa yaddhainanmanasA.a$rahaiShyaddhyAtvA haivAnnamatrapsyat.h .. -.. %e sought to grasp it 'ith the ind( ,ut %e 'as not a!"e to grasp it 'ith the ind( -f+ indeed+ %e had grasped it 'ith the ind+ one 'ou"d then have !een satisfied !y ere"y thin.ing of food( tach*hishnenAji$hRikShat.h tannAshaknoch*hishnena $rahItu.n sa yaddhainach*hishnenA$rahaiShyadvitsRijya haivAnamatrapsyat.h .. ... %e sought to grasp it 'ith the se$ua" organ( ,ut %e 'as not a!"e to grasp it 'ith the se$ua" organ( -f+ indeed+ %e had grasped it 'ith that organ+ one 'ou"d then have !een satisfied !y ere"y having se$( C% 2
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tadapAnenAji$hRikShat.h tadAvayat.h saiSho.annasya $raho yadvAyuranAyuvA.r eSha yadvAyuH .. 1/.. %e sought to grasp it 'ith the apana and %e grasped it( #his grasper of food is 'hat vayu+ air or prana is( #his vayu is 'hat "ives on food( 4a#t"y% the &urusha tried to !ra#p the ood $ith Apana throu!h the !ate o mouth. It i# $ith the he"p o apana the ood eaten !et# circu"ated throu!h out the body. Apana i# a part o the ive- o"d &rana. sa IkShata katha.n nvida! madRite syAditi sa IkShata katare#a prapadyA iti . sa IkShata yadi vAchA.abhivyAhRita.n yadi prA#enAbhiprA#ita.n yadi chakShuShA dRiSh a.n yadi shrotre#a shruta.n yadi tvachA spRiSh a.n yadi manasA dhyAta.n yadyapAnenAbhyapAnita.n yadi shishnena visRiSh amatha ko.ahamiti .. 11..

%e !ethought %i se"f: &%o' cou"d this e$ist 'ithout Me/& #hen %e said to %i se"f: &0hich 'ay sha"" - enter it/& he said to %i se"f further: &-f speech is uttered !y the organ of speech+ if s e""ing is done !y the !reath+ seeing !y the eyes+ hearing !y the ears+ touching !y the s.in+ thin.ing !y the ind+ eating !y the apana and the e ission of se en !y the se$ organ+ the 'ho a -/& The Supreme Se" ound it#e" in an unu#ua" parado+ica" po#ition. It thou!ht that i every other or!an o the body doe# it a##i!ned :ob% then $hat i# there "e t or it9 It $ou"d become unemp"oyed. 8hat i# it# importance then and $hat i# it# u#e9 So it #tarted thin(in! throu!h $hich $ay it #hou"d enter the body and a##ert it#e" 9 The idea i# ho$ anythin! e"#e can unction $ithout the pre#ence o the Supreme Se" . ;u#t a# a pa"atia" hou#e ha# no meanin! $ithout the e+i#tence o the hou#eho"der to "ive in it% the beauti u" human body ha# no meanin! $ithout it# Ind$e""er% the Supreme Se" % the Atman. sa etameva sImAna.n vidaryaitayA dvArA prApadyata . saiShA vidRitirnAma dvAstadetannA.andanam.h . tasya traya AvasathAstrayaH svapnA ayamAvasatho.ayamAvasatho.ayamAvasatha iti .. 12.. 1o+ piercing the s.u""+ the )ord entered through that door( #hat door is .no'n as the vidriti+ the c"eft( #his is the p"ace of !"iss( At an+ thus e !odied+ has three a!odes+ three conditions of s"eep( #he three a!odes are the eye+ the ind and the heart( #he three conditions of s"eep are 'a.ing+ drea and deep s"eep( sa jAto bhUtAnyabhivyaikhyat.h kimihAnya.n vAvadiShaditi .sa etameva puruSha! brahma tatamamapashyat.h . idamadarshanamitI .. 1%.. %aving !een !orn as the 2iva+ %e rea"ised the e"e ents as one 'ith %i se"f( 0hat e"se here 'ou"d one desire to spea. a!out/ %e perceived this very person as the a""pervading ,rah an( %e said: &Ah+ - have seen -t(& (Idam dra - #his (-) sa') Thu# born% *e "oo(ed around upon other "ivin! bein!#. *e $ondered i *e (ne$ anyone e"#e. But *e #a$ the #ame &urusha pervadin! in a"" a# Brahman and then *e #aid <Oh% I have #een thi#=. tasmAdidandro nAmedandro ha vai nAma . tamidandra.n santami.ndra ityAchakShate parokShe#a . parokShapriyA iva hi devAH parokShapriyA iva hi devAH .. 1'.. #herefore %e is ca""ed -dandra( -dandra+ indeed is %is na e( %i 'ho is -dandra they ca"" indirect"y -ndra( *or the gods appear to !e fond of cryptic epithets3 yea+ the gods appear to !e fond of cryptic epithets (paroksha priyaahi iva devah)( There ore he i# ca""ed Idandra. Idandra i# veri"y *i# name. Thou!h *i# name i# Idandra% *e i# ca""ed Indra or the !od# are ond o bein! ca""ed by indirect name#.

The idea i# that i by #eein! the $onder u" appearance o the $or"d a per#on cu"tivate# aith and be"ieve# in the e+i#tence o the 4ord a# ma(er o thi# univer#e and i he become# ea!er to (no$ and attain *im% depend# upon *im in entirety% and ma(e# #incere e ort#% and then $e can #ure"y (no$ *im. >no$"ed!e and attainment o the 4ord are po##ib"e on"y throu!h human body and not throu!h any other body. *ence the opportunity o Se" -rea"i.ation avai"ab"e in the human birth #hou"d not be a""o$ed to !o $a#te. ityaitareyopaniShadi prathamAdhyAye tRitIyaH khaNDaH 4nd of Chapter - - 1ection 5 C% 5 atha aitaropaniShadi dvitIyodhyAyaH Chapter -#he #hree ,irths of the 1e"f Prea !"e In thi# Chapter II the creation o human body i# de#cribed in order to incu"cate a #en#e o di#pa##ion by #ho$in! the impermanence o the body. Creation continue# throu!h procreation. A man i# born% he !ive# birth to a #on and he ta(e# rebirth a ter death. Thi# #i!ni ie# that a per#on ha# rea""y three birth#. The procreative "uid o a ather i# #aid to be the e##ence o hi# Se" . The mother "oo(# a ter it durin! pre!nancy a# her o$n Se" . A ter birth% the parent# nouri#h the chi"d #o that he can be their #ub#titute or per ormance o piou# deed#. *ence the importance o nata" care and onene## o the ather and the #on are empha#i.ed. The centra" theme o creation in Chapter I $a# the pre#ence o Se" in a"" o u#. *o$ever% $e remain i!norant o it# pre#ence due to our preoccupation $ith de#ire# o the #en#e#. In thi# Chapter the e+amp"e o #a!e ?amadeva% $ho rea"i.ed the Se" even $hi"e he $a# in the $omb% i# !iven. *e thereby became immorta" a ter the death o hi# body. The &pani#had #ay# that the $or"d"y de#ire# are "i(e iron ca!e# preventin! the #ou" rom ma(in! it#e" ree. On"y a Se" -rea"i.ed per#on "i(e ?amadeva can come out o thi# #tron!ho"d. #he #e$t 0 he sa$e orders pre$nant 1omen to leave 2or some time3. 4! puruShe ha vA ayamAdito $arbho bhavati yadetadretaH .tadetatsarvebhyo.a"#$ebhyastejaH sa!bhUtamAtmanyeva.a.atmAna! bibharti tadyadA striyA.n si"nchatyathainajjanayati tadasya prathama.n janma .. 1.. #his person (6iva) is+ at first+ the ger in a an( #hat 'hich is the se en is here ca""ed the ger ( #his se en is the vigor dra'n fro a"" the "i !s( #he an ho"ds this essence of his 1e"f in his o'n !ody( 0hen he pours the se en into a 'o an+ he procreates hi se"f( #his+ indeed+ is the first !irth of the e !odied sou"(

Thi# ;iva in the ma"e body o hi# ather ir#t become# #emen. Thi# #emen i# the vi!or e+tracted and tran# ormed rom a"" the "imb#. )ir#t the ather ho"d# and nouri#he# it in hi# o$n body and rear# it $hich i# not di erent rom him. 8hen he in:ect# thi# in mother=# body he procreate# him#e" in the orm o a oetu#. Thi# i# hi# ir#t birth. tatstriyA AtmabhUya.n $ach*hati yathA svama"#$a.n tathA . tasmAdenA.n na hinasti . sA.asyaitamAtmAnamatra $ata! bhAvayati .. 2.. #hat se en !eco es one 'ith the 'o an-2ust "i.e a "i ! of her o'n( #hat is 'hy it does not hurt her( 1he nourishes this se"f of his that has co e into her( The #emen in:ected into the body o a mother !et# a##imi"ated $ith her body and become# an indivi#ib"e part o her@ hence #he doe# not ee" hurt or burden#ome durin! pre!nancy. The "ady nouri#he# that oetu# a# the Se" o her hu#band. sA bhAvayitrI bhAvayitavyA bhavati . ta.n strI $arbha bibharti . so.a$ra eva kumAra.n janmano.a$re.adhibhAvayati . sa yatkumAra.n janmano.a$re.adhibhAvayatyAtmAnameva tadbhAvayatyeSha.n lokAnA.n santatyA . eva.n santatA hIme lokAstadasya dvitIya.n janma .. %.. 1he+ !eing the nourisher of the chi"d + shou"d !e nourished( #he 'o an nourishes the e !ryo( ediate"y after its !irth the father nourishes the chi"d( 7ourishing the chi"d fro !irth on'ard+ he thus nourishes hi se"f for the continuation of these 'or"ds( *or thus a"one are these 'or"ds perpetuated( #his is one8s second !irth( The pre!nant $oman $ho ho"d# the oetu# #hou"d there ore be ta(en care o $e"" by every member o the ami"y. 8hi"e the mother protect# the unborn chi"d in her $omb% the ather ta(e# care o the chi"d a ter de"ivery ti"" it !et# u""y !ro$n up and become# a #ound per#on in the #ociety. Thi# act on hi# part i# or maintainin! the continuity o the race. Thi# comin! out o the $omb and ta(in! birth a# a chi"d i# hi# #econd birth. so.asyAyamAtmA pu#yebhyaH karmabhyaH pratidhIyate . athAsyAyAmitara AtmA kRitakRityo vayo$ataH praiti . sa itaH prayanneva punarjAyate tadasya tRitIya.n janma .. '.. #he chi"d 'ho is the father9s o'n 1e"f is ade his su!stitute for perfor ing virtuous deeds( #hen the 1e"f of the father+ having acco p"ished his duties and reached his age departs( 1o departing hence+ he is !orn again( #his is the third !irth( The ather him#e" become# the #on in the manner e+p"ained in the above 3antra#. 8hen the #on come# o a!e% the ather entru#t# him $ith a"" the ami"y dutie# and re#pon#ibi"itie# and ee"# ree rom parenta" debt. Ater thi#% the "i e #pan o the ather !et# #hortened and he depart# rom the earth. Then accordin! to hi# (arma he i# reborn a!ain #ome$here e"#e in another $omb. Thi# i# hi# third birth. Thi# $ay the chain o birth and death continue# #o "on! a# the man doe# not con#ider thi# chain a# a bonda!e and torture

and ti"" he doe# not ma(e e ort to !et re"ea#ed rom it durin! hi# birth in the human orm. There ore the &pani#had #tre##e# the need to try utmo#t to brea( thi# chain. Such e+amp"e# are !iven in the ne+t t$o 3antra#. taduktamRiShi#A $arbhe nu sannanveShAmavedamaha.n devAnA.n janimAni vishvA shata! mA pura AyasIrarakShannadhaH shyeno javasA niradIyamiti . $arbha evaitach*hayAno vAmadeva evamuvAcha .. ).. A!out this a rishi has said: &0hi"e sti"" "ying in the 'o !+ - ca e to .no' a"" the !irths of the gods( A hundred strongho"ds+ as if ade of iron+ confined e+ yet !urst through the a"" s'ift"y+ "i.e a ha'.(& :a adeva spo.e+ in this 'ay+ even 'hi"e "ying in the 'o !( Sa!e ?amadeva% even $hi"e he $a# in hi# mother=# $omb% obtained the rea" (no$"ed!e. Thu# he #aid at that very #ta!e% AO% $hat an ama.in! thin! that $hi"e "ivin! in the $omb it#e" I came to (no$ the rea"ity about the#e !od# i.e. inner #en#e# and their #evera" birth#. In other $ord#% I (ne$ that it i# the inner #en#e and indriyas $hich are #ub:ected to birth and death and not the Atman. Be ore I rea"i.ed thi# #ecret I had to pa## throu!h #evera" bodi"y ca!e# hard "i(e iron. I had #uch a #tron! identity $ith them that it $a# very di icu"t or me to !et rid o them. No$% "i(e a ha$(% by app"yin! the u"" #tren!th o (no$"ed!e I bro(e a"" the etter# and became detached and ree. I have no re"ation $ith the body and under#tood that I am not the bodyB. sa eva.n vidvAnasmAch*harIrabhedAdUrdhva utkramyAmuShmin.h svar$e loke sarvAn.h kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. +.. #hus endo'ed 'ith ;no'"edge+ he+ !eco ing one 'ith the 1upre e 1e"f and soaring a"oft on the disso"ution of the !ody+ o!tained a"" desires in the heaven"y 'or"d and !eca e i orta"-yea+ !eca e i orta"( In thi# $ay Sa!e ?amadeva (ne$ the #ecret o tran#mi!ration $hi"e he $a# in the $omb it#e" . *e (ne$ that $hi"e a man ee"# him#e" identi ied $ith the body% he cannot e#cape the cyc"e# o birth and death. ?amadeva comin! throu!h "i e ro#e up hi!h rom the mundane "eve" and reached the Supreme abode o the 4ord. There he ound him#e" $ith no de#ire# that $ere to be u" i""ed and became immorta". *e !ot re"ea#ed or ever rom the $hee" o birth and death. 0 he sa$e tells the pre$nant 1omen to come back to their seats3. ityaitaropaniShadi dvitIyodhyAyaH 4nd of Chapter -C% < atha aitaropaniShadi tRitIyodhyAyaH Chapter --Consciousness is 1upre e Oneness

Prea !"e It a"" #tarted $ith Con#ciou#ne##% Atman. Atman pro:ected the univer#e and entered into it therea ter. 8hen it "oo(ed around% it ound that everythin! i# pervaded by it. A# Atman i# Brahman% Brahman i# nothin! but Con#ciou#ne## C prjnanam brahma. Thi# i# the !ahavakya or the Dreat Sayin! o thi# &pani#had contained in 3.1.3. Thi# chapter be!in# $ith a 5ue#tion a# to $hat #hou"d be meditated upon a# Atman. It #ay# that thi# #ort o doubt ha# no re"evance becau#e everythin! that e+i#t# C mind% #en#e#% co#mic po$er#% "ivin! bein!# and materia" ob:ect# - ha# Con#ciou#ne## a# it# undamenta" ba#i# a# $e"" a# it# inner po$er. The te+t conc"ude# that the $ho"e univer#e i# !uided by Con#ciou#ne##. So Con#ciou#ne## mu#t be the &"timate 0ea"ity% the Tran#cendenta" /o$er% the Ab#o"ute Truth% and the Supreme Dod. Thu# the importance o the Aitareya &pani#had "ie# in it# #tatement that Con#ciou#ne## i# Brahman% the Ab#o"ute C &rajnanam 5rahma a# $e"" a# or the concept o three birth# o the man. #he #e$t 4! ko.ayamAtmeti vayamupAsmahe kataraH sa AtmA . yena vA pashyati yena vA shRi#oti yena vA $a.ndhAnAji$hrati yena vA vAcha.n vyAkaroti yena vA svAdu chAsvAdu cha vijAnAti .. 1.. 0ho is %e upon 'ho 'e editate thin.ing: &#his is the 1e"f&/ 0hich one is the 1e"f/ -s it %e !y 'ho one sees for + !y 'ho one hears sound and !y 'ho one tastes the s'eet and the uns'eet/ The purport o the 3antra i# $ith $ho#e co-operation the man vi#ua"i.e# a"" ob:ect# throu!h hi# eye#@ hear# #ound# throu!h the ear#@ #me""# throu!h the no#tri"#@ #pea(# throu!h the #peech or!an@ di#tin!ui#he# the ta#ty rom the non-ta#ty throu!h the ton!ue9 8ho i# that Atma to be $or#hipped9 yadetaddhRidaya! manashchaitat.h . sa.nj"nAnamAj"nAna.n vij"nAna! praj"nAna! medhA dRiSh idhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti . sarvA#yevaitAni praj"nAnasya nAmadheyAni bhava.nti .. 2.. -s it the heart (inte""ect) and the ind/ -t is consciousness+ "ordship+ .no'"edge+ 'isdo + retentive po'er of ind+ sense .no'"edge+ steadfastness+ though+ thoughtfu"ness+ sorro'+ e ory+ concepts+ purpose+ "ife+ desire+ "onging: a"" these are !ut various na es of Consciousness (Pra2nana )(

The 5ue#tion rai#ed $a# an#$ered by conc"udin! that Con#ciou#ne## i# that Atma $hich ha# to be meditated upon. Thi# entity C Con#ciou#ne## C ha# #evera" name# a# #tated in the 3antra. eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha pa"nchamahAbhUtAni pRithivI vAyurAkAsha Apo jyotI.nShItyetAnImAni cha kShudramishrA#Iva . bIjAnItarA#i chetarA#i chA#6ajAni cha jArujAni cha svedajAni chodbhijjAni chAshvA $AvaH puruShA hastino yatki"ncheda! prA#i ja"#$ama.n cha patatri cha yachcha sthAvara.n sarva.n tatpraj"nAnetra! praj"nAne pratiSh hita! praj"nAnetro lokaH praj"nA pratiSh hA praj"nAna! brahma .. %.. %e is ,rah a+ %e is -ndra+ %e is Pra2apati3 %e is a"" these gods3 %e is the five great e"e ents=earth+ air+ a.asa+ 'ater+ "ight3 %e is a"" these s a"" creatures and the others 'hich are i$ed3 %e is the origin=those !orn of an egg+ of a 'o !+ of s'eat and of a sprout3 %e is horses+ co's+ hu an !eings+ e"ephants='hatever !reathes here+ 'hether oving on "egs or f"ying in the air or un oving( A"" this is guided !y Consciousness+ is supported !y Consciousness( #he !asis of the universe is Consciousness( Consciousness is ,rah an (Prajnanam Brahma)( *avin! #o thou!ht they came to the conc"u#ion that Brahman him#e" i# the creator o a"" and it i# *e $ho provided mu"ti aceted po$er# to a"". *e i# a"one $orthy o bein! $or#hipped by everybody. *e him#e" i# 5rahma7 Indra and &rajapati. The !od# #uch a# Indra% the ive e"ement# and creature# born o e!!% uteru#% #$eat% and eruptin! rom the earth% hor#e#% (ine% e"ephant#% and human#- a"" co""ective"y re erred to a# $or"d% movin! and non-movin! creature#% a"" derive po$er rom Brahman $ho i# the >no$"ed!e it#e" . On"y due to *i# po$er a"" are capab"e o unctionin! and they a"" are #eated in *im a"one. The entire univer#e i# #entient or animated on"y due to thi# Supreme /o$er $ho i# their ba#e. *e i# the &aramatman% Con#ciou#ne##% and >no$"ed!e $ho a"one i# to be $or#hipped. That Con#ciou#ne## i# Brahman $ho i# de#cribed in #evera" $ay# by di erent thin(er# a# it i# conceived in their mind#. Thi# i# the !ahavakya ,Dreat Sayin!o thi# &pani#had. sa etena prAj"nenA.a.atmanA.asmAllokAdutkramyAmuShminsvar$e loke sarvAn.h kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. '.. %e+ having rea"i>ed oneness 'ith Pure Consciousness+ soared fro this 'or"d and having o!tained a"" desires in yonder heaven"y 'or"d+ !eca e i orta"-yea+ !eca e i orta"( The &pani#had conc"ude# $ith an a##ertion that the one $ho ha# thi# (no$"ed!e ,that the #ub#tratum o everythin! in the univer#e i# Brahman- tran#cend# beyond thi# $or"d a ter death and reache# the Supreme Abode o beatitude. *e :oin# the Supreme Ab#o"ute and attain# ever"a#tin! b"i##. *e become# immorta" C !et# rid o the cyc"e# o birth and death. ityaitaropaniShadi tRitIyodhyAyaH

4nd of Chapter --4! vA"# me manasi pratiSh hitA mano me vAchi pratiSh hitamAvirAvIrma edhi vedasya ma A#IsthaH shruta! me mA prahAsIranenAdhItenAhorAtrAn.h sa.ndadhAmyRita.n vadiShyAmi satya.n vadiShyAmi tanmAmavatu tadvaktAramavatvavatu mAmavatu vaktAramavatu vaktAram.h .. 4! shAntiH shAntiH shAntiH. #he Peace Chant 3ay my #peech be i+ed in my mind% may my mind be i+ed in my #peechE O #e" -"uminou# Brahman% revea" your#e" to me. O mind and #peech enab"e me to !ra#p the truth $hich the #cripture# teach. 4et me not or!et $hat I "earnt. 4et me #tudy day and ni!ht. 3ay I thin( truth9 3ay I #pea( truth9 3ay truth protect me9 3ay truth protect the teacher9 /rotect me. /rotect the teacher. /rotect the teacher. Aum. /eaceE /eaceE /eaceE 4nd of Aitareya Upanishad