Author Topic: Important Couplets From Aitareya Upanishad  (Read 1978 times)

ramana_maharshi

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Important Couplets From Aitareya Upanishad
« on: November 26, 2010, 11:26:15 AM »
Translated by Swami Gambhirananda
Published by Advaita Ashram, Kolkatta

I-i-1: In the beginning this was but the absolute Self alone. There was nothing else whatsoever that winked. He thought, “Let Me create the worlds.”

I-i-2: He created these world, viz. ambhas, marici, mara, apah. That which is beyond heaven is ambhas. Heaven is its support. The sky is marici. The earth is mara. The worlds that are below are the apah.

I-i-3: He thought, “These then are the worlds. Let Me create the protectors of the worlds.” Having gathered up a (lump of the) human form from the water itself, He gave shape to it.


I-i-4: He deliberated with regard to Him (i.e. Virat of the human form). As He (i.e. Virat) was being deliberated on, His (i.e. Virat'’) mouth parted, just as an egg does. From the mouth emerged speech; from speech came Fire. The nostrils parted; from the nostrils came out the sense of smell; from the sense of smell came Vayu (Air). The two eyes parted; from the eyes emerged the sense of sight; from the sense of sight came the Sun. The two ears parted; from the ears came the sense of hearing; from the sense of hearing came the Directions. The skin emerged; from the skin came out hair (i.e. the sense of touch associated with hair); from the sense of touch came the Herbs and Trees. The heart took shape; from the heart issued the internal organ (mind); from the internal organ came the Moon. The navel parted; from the navel came out the organ of ejection; from the organ of ejection issued Death. The seat of the procreative organ parted; from that came the procreative organ; from the procreative organ came out Water.

I-ii-1: These deities, that had been created, fell into this vast ocean. He subjected Him (i.e. Virat) to hunger and thirst. They said to Him (i.e. to the Creator), “Provide an abode for us, staying where we can eat food.”


I-ii-2: For them He (i.e. God) brought a cow. They said, “This one is not certainly adequate for us.” For them He brought a horse. They said, “This one is not certainly adequate for us.”

I-ii-3: For them He brought a man. They said “This one is well formed; man indeed is a creation of God Himself”. To them He said, “Enter into your respective abodes”.

I-ii-4: Fire entered into the mouth taking the form of the organ of speech; Air entered into the nostrils assuming the form of the sense of smell; the Sun entered into the eyes as the sense of sight; the Directions entered into the ears by becoming the sense of hearing; the Herbs and Trees entered into the skin in the form of hair (i.e. the sense of touch); the Moon entered into the heart in the shape of the mind; Death entered into the navel in the form of Apana (i.e. the vital energy that presses down); Water entered into the limb of generation in the form of semen (i.e. the organ of procreation).

I-iii-1: He thought, “This, then, are the senses and the deities of the senses. Let Me create food for them.

I-iii-2: He deliberated with regard to the water. From the water, thus brooded over, evolved a form. The form that emerged was verily food.


I-iii-3: This food, that was created, turned back and attempted to run away. He tried to take it up with speech. He did not succeed in taking it up through speech. If He had succeeded in taking it up with the speech, then one would have become contented merely by talking of food.

I-iii-4: He tied to grasp that food with the sense of smell. He did not succeed in grasping it by smelling. If He had succeeded in grasping it by smelling, then everyone should have become contented merely by smelling food.

I-iii-5: He wanted to take up the food with the eye. He did not succeed in taking it up with the eye. If He had taken it up with the eye, then one would have become satisfied by merely seeing food.

I-iii-6: He wanted to take up the food with the ear. He did not succeed in taking it up with the ear. If He had taken it up with the ear, then one would have become satisfied by merely by hearing of food.

I-iii-7: He wanted to take it up with the sense of touch. He did not succeed in taking it up with the sense of touch. If He had taken it up with touch, then one would have become been satisfied merely by touching food.

I-iii-8: He wanted to take it up with the mind. He did not succeed in taking it up with the mind. If He had taken it up with the mind, then one would have become satisfied by merely thinking of food.

I-iii-9: He wanted to take it up with the procreative organ. He did not succeed in taking it up with the procreative organ. If He had taken it up with the procreative organ, then one would have become satisfied by merely ejecting food.

I-iii-10: He wanted to take it up with Apana. He caught it. This is the devourer of food. That vital energy which is well known as dependent of food for its subsistence is this vital energy (called Apana).

I-iii-11: He thought, “How indeed can it be there without Me ?” He thought, “Through which of the two ways should I enter ?” He thought, “If utterance is done by the organ of speech, smelling by the sense of smell, seeing by the eye, hearing by the ear, feeling by the sense of touch, thinking by the mind, the act of drawing in (or pressing down) by Apana, ejecting by the procreative organ, then who (or what) am I ?”

II-i-1: In man indeed is the soul first conceived. That which is the semen is extracted from all the limbs as their vigour. He holds that self of his in his own self. When he sheds it into his wife, then he procreates it. That is its first birth.

II-i-3: She, the nourisher, becomes fit to be nourished. The wife bears that embryo (before the birth). He (the father) protects the son at the very start, soon after his birth. That he protects the son at the very beginning, just after birth, thereby he protects his own self for the sake of the continuance of these worlds. For thus is the continuance of these worlds ensured. That is his second birth.


Source: http://www.celextel.org/108upanishads/aitareya.html

Subramanian.R

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Re: Important Couplets From Aitareya Upanishad
« Reply #1 on: November 26, 2010, 07:45:43 PM »



The Aitreya Upanishad forms the 4th, 5th and 6th chapters of the
second Aranyaka of Aitreya Brahmana. 

The Upanishad describes in detail about the formation of the world,
five elements and the jivas and animate beings. The first sloka says
that the Self thought: " Let me create the worlds."   This thought itself is against the philosophy propounded by Gaudapada.   Then the Self creates the heavens, worlds, and the worlds that are below the worlds and the sky. Then the Self created the human from water! The humans were then given the speech, smell, sight, the hearing capacity through the ears.  Then from the directions came the skin and then on it the hairs.  From this herbs and trees came.    Then came the internal organ of mind.  From the navel came out the organ of ejection that issued death!  Then the cow and the horse were
created.  Then came the food and water for thirst. Like a ruler sits in a city, the Self entered the jiva.    Thus the Reality becomes the creator, sustainer and destroyer.  The female among the humans were made to bear the embryo to continuance of the generation.

Only the Part III of the upanishad speaks about the need for jiva to attain immortality.  Through the Self that is Consciousness, the jiva ascended higher up from this world, and getting all desires fulfilled, he became immortal.

The whole upanishad looks like a Harry Potter story.  As per Gaudpada, there is no creation, no sustenance, no destruction, no bondage, no liberation.

Perhaps the upanishad tries to tell some story to enable the Jiva
to ascend higher to understand the only Reality that is the Self,
leaving aside the world and personal gods and jiva-hood of individual soul.



Arunachala Siva.

ramana_maharshi

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Re: Important Couplets From Aitareya Upanishad
« Reply #2 on: November 27, 2010, 11:01:17 AM »
yes i agree with you Subramanian garu.

Subramanian.R

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Re: Important Couplets From Aitareya Upanishad
« Reply #3 on: November 27, 2010, 11:22:08 AM »



Dear prasanth,

I personally feel that Maandukya Upanishad and Gaudapada Karika
really touch the pinnacle of advaita and also represent the teachings
of Bhagavan Ramana Maharshi.  Brihadaranyaka Upanishad and
Chandogya Upanishad tell the teachings in between through various
stories.  Minor Upanishads like Adhyatama Upanishad, which you had given a gist of, is also directly touching upon the technqiue of atma
vicharam.



Arunachala Siva.