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meditation


ÀitarÉya

Upanishad


 

Part One – Chapter
I

 

 

 

The Creation of Virat



 

1. In the beginning all
this verily was Atman only, one and without a second. There was nothing
else that winked. He bethought Himself: “Let Me now create the
worlds.”

2. He created these
worlds: Ambhah, the world of water-bearing clouds, Marichi, the world of
the solar rays, Mara, the world of mortals and Ap, the world of waters.
Yon is Ambhah, above heaven; heaven is its support. The Marichis are the
interspace. Mara is the earth. What is underneath is Ap.

3. He bethought Himself:
“Here now are the worlds. Let Me now create world-guardians.”
Right from the waters He drew forth the Person in the form of a lump and
gave Him a shape.

4. He brooded over Him
(the lump). 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. 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 II

Cosmic Powers in the Human Body

 

1. These deities, thus
created, fell into this great ocean. He subjected the Person to hunger and
thirst. They said to Him: “Find out for us an abode wherein being
established we may eat food.”

2. 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.”

3. 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.”

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.

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 III

The Embodiment of the Supreme Self

 

1. He bethought Himself:
“Here now are the worlds and the world-guardians. Let Me cerate food
for them.”

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.

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 has grasped it with speech,
one would then have been satisfied by merely uttering the word food.

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.

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.

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.

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.

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.

9. He sought to grasp it
with the virile member. But He was not able to grasp it with the virile
member. If, indeed, He had grasped it with the virile member, one would
then have been satisfied by merely emitting food.

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.

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
virile member, them who am I?”

12. So, piercing the end,
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. This is one abode, this is another, this is the
third.

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.”

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.


       Part Two Chapter
I

The Three Births of the Self



 

1. This person is, at
first, the germ in a man. That which is the semen is here called the germ.
This semen is the vigour drawn from all the limbs. The man bears the self
in the self. When he pours the semen into a woman, he gives it a birth.
This, indeed, is the first birth of the embodied soul.

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.

3. She, being the
nourisher, should be nourished. The woman nourishes the embryo.
Immediately after its birth he nourishes the child, which in the beginning
was already born. 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.

4. He who is the one self
of his, is made his substitute for virtuous deeds. Then the other self of
his, having accomplished his duties and reached his age departs. So
departing hence, he is born again. This is the third birth.

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
wise, even while lying in the womb.

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.


        Part Three
Chapter I

Concerning the Self

 

1. Who is He whom we
worship, 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?

2. Is it the heart and the
mind. It is consciousness, lordship, knowledge, wisdom, retentive power of
mind, sense knowledge, steadfastness, though, thoughtfulness, sorrow,
memory, concepts, purpose, life, desire, longing: all these are but
various names of Consciousness (Prajnanam).

3. He is Brahman, 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 is Consciousness. Consciousness is
Brahman.

4. He, having realised
oneness with Pure Consciousness, soared from this world and having
obtained all desires in yonder heavenly world, became immortal – yea,
became immortal.

 

The Peace Chant

May my speech be fixed in
my mind, may my mind be fixed in my speech! O self-luminous Brahman, be
manifest to me. O mind and speech, may you bring me the meaning of the
Vedas! May what I study from the Vedas not leave me! I shall unite day and
night through this study. I shall think of the right; I shall speak the
right. May Brahman protect me, may Brahman protect the teacher! May
Brahman protect me, may Brahman protect the teacher!

 

 

Om. Peace!
Peace! Peace!

 

 

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