Aitreyopanishad

AITAREYA UPANISHAD
Commentary by Swami Paramarthananda
Transcribed by Sri Venkatesan Anathakrishnan
NOTE: Swami Paramarthananda has not verified the transcription of talks. The transcriptions have been
done with Swamiji’s blessings by his disciple.
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Aitareya Upanishad
Commentary by Swami Paramarthananda
Transcribed by
Sri Venkatesan
Ananthakrishnan
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Aitareya Upanishad Notes Commentary by Swami Paramarthananda
Contents
01. Aitareya_upanishad Section I-1 (Notes) 21-09-2015 ........................... 3

02. Aitareya_upanishad मन्त्रा I-1 notes (05-10-2015) ................................. 16
03- Aitareya_upanishad Sections I-1 & I-2 (Notes) 12-10-2015 .............. 30
04. Aitareya_upanishad Section I-2 & I-3 (notes) 19-10-2015 ................. 45
05. Aitareya_upanishad Section I-3 (notes) 26-10-2015 .......................... 59
06 Aitareya_upanishad Section I-3 (notes) 02-11-2015 .......................... 73
07 Aitareya_upanishad Section II-1 (Notes) 09-11-2015 ........................ 87
08 Aitareya_upanishad Section II-1 (Notes) 23-11-2015 ......................... 99
09 Aitareya_upanishad Section III-1 (Notes) 30-11-2015. ..................... 111
10. Aitareya_upanishad Section III-1 (notes) 14-12-2015 ..................... 122
11. Aitareya_upanishad – Summary (Notes) 21-12-2015 ...................... 135
12. Aitereya Upanishad Verses in Devnagari ........................................ 148
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01. Aitareya_upanishad Section I-1 (Notes) 21-09-2015
Having completed प्रश्न उपनिषत ्, we will do next उपनिषत ् titled ऐतरे य उपनिषत ्,
belonging to ऋग ् वेदा. Sankaracharya has commented on 10 उपनिषत:, taken from all
the 4 वेदाs. And Sankaracharya has chosen the 10 उपनिषत:, because of 2 reasons.
One is most of these उपनिषत::, are used by Vyasaacharya in his Brahma Sutra(BS)
work. And since BS, analyses Vedic मन्त्रा:, predominantly taken from these ten
उपनिषत:, Sankaracharya has chosen these. And not only that, by studying these 10
उपनिषत:, we will comprehensively get, not only the final message of the उपनिषत ्.
And also different methods used by the उपनिषत ्. Like Pancha kosa viveka. Avastha
thraya viveka etc. उपनिषत:: use different methodology. These methods also we can
gather. No doubt methods are not ends in themselves. But by using these
methods alone, we arrive at the final message. And these ten उपनिषत:: are taken
from all the वेदाs to show that, the वेदाs do not have any difference of opinion as we
have in our political parties. So there is no internal discordant at all. All the वेदाs, all
the उपनिषत:: of the वेदाs, including Puranas and even Itihaasa like Mahaabharatha,
all of them have got only one final message. To show the harmony of the उपनिषत ्,
Sankaracharya takes from different उपनिषत:. And if you take the distribution of the
उपनिषत ्, from यजुवेद, we get two, two उपनिषत::.कृ ष्ण यजुवेद -2 उपनिषत::. What are
they? कठ and तैनतरीय. From SYV, two उपनिषत::. ईशावास्य and Brihadaranyaka. From
साम वेदा 2 उपनिषत:, केि and chandokhya. Only अतववण वेदा has 3 उपनिषत::. What are
they? We have done all the three. मुण्डक माण्डू क्य and recent प्रश्न. So now two+ two+
3
two=9. So from ऋग ् वेद there is a scope for only one. And that is ऐतरे य उपनिषत ्,
which is taken from ऋग ् वेदा.
And this उपनिषत ् is named ऐतरे य उपनिषत ्, because of the Rishi who has contributed
the mantra. ऐतरे य rishi his original name is महीदास: and called ऐतरे य because he is
the son of the mother इतरा. इतरा is the name of the mother. And Therefore he is
called ऐतरे य. And his name is महीदास:: and he got the name महीदास: because he
invoked bhuma devi for gaining knowledge. And by the grace of भुमादे वव, he got all
the knowledge. Therefore he is a disciple, a दास, of महह. महह means भूनम: पृनिवी. So
महीदास:: पृनिवी नशष्य: इतरा पुर: is ऐतरे य. And he has given ऐतरे य ब्र्हामणा portion. ऐतरे य
आरण्यक portion. ऐतरे य उपनिषत ् portion. ब्र्हामणा portion deals with rituals. आरण्यक
portion deals with upasana. उपनिषत ् portion deals with knowledge. कमव योगा, उपासिा
योगा and ज्ञाि योगा. ब्र्हामणा भाग deals with Karma yoga. आरण्यक भाग deals with
Upasana Yoga. उपनिषत ् part deals with Jnana Yoga. ऐतरे य rishi has contributed to all
these three through ऐतरे य ब्र्हामणाम ्, ऐतरे य आरण्यकम ् and ऐतरे य उपनिषत ्. Of that we
are going to see ऐतरे य उपनिषत ्, which is relatively a small उपनिषत ्, consisting of 5
sections.
5 sections. पञ्च कण्डा: distributed over 3 chapters. First chapter has got 3 sections.
Second chapter, one section. Third chapter one section. 3+2+1=5. 3 chapters, 5
sections. It is a prose उपनिषत ्. And we have seen before that every वेदा has got its
own relevant शान्न्त्त पाठ. For अतववणा वेदा, भद्रं कणेनभ:. For Krishna Yajur Veda, सह िा
ववतु. For Sukhla Yajur Veda, पूणम

व द for साम वेदा, आप्यायन्त्तु all these we have studied.
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Don’t look at me like that. All the शान्न्त्त पाठा; we have studied. Beautiful शान्न्त्त पाठ,
worth chanting regularly.
Now for ऋग ् वेदा, we have got a शान्न्त्त पाठ, which we would not have studied
because this is the only ऋग ् वेदा उपनिषत ्. And this शान्न्त्त पाठ also, is a very beautiful
शान्न्त्त पाठ, we will see the शान्न्त्त पाठ first. And thereafter we will enter into the
उपनिषत ् proper. I will chant. You can repeat after me.
ऒम ् वाङ्मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ् । आववराववम ्व ऎधी वेदस्य म आणॊस्ि:। श्रुतं
मे मा प्रहनसरिेिाधीतेिागोराराि ् संदधानम । ऋतं वहदष्यानम । सत्यं वहदष्यानम । तन्त्मामवतु ।
तद्वक्तारमवतु । अवतु वक्तारामवतु वक्ताराम ् । ऒम ् शान्न्त्त: शान्न्त्त: शान्न्त्त: ॥
This is also a very beautiful शान्न्त्त पाठ, especially for spiritual student. Therefore
very relevant for the seekers. The first prayer that the student offers to the Lord is
the following. Let there be harmony, between my thought and also word. Let there
not be, any double personality in me. What I say, I should mean. And what I mean,
alone I should say. Let there not be disharmony. Let there not be disintegration in
my personality. Because when different personalities are integrated, it is powerful.
When the personalities are not integrated, in English the very word disintegration
means disappearance, death. Therefore my अन्त्िमय, प्राणमय, मिोमय, ववज्ञािमय all
the layers must be well integrated. This is a very, very important value. And among
these different layers, the most important for a student is the thought and the
word. Because the upanishadic teaching is in the form of a dialogue. In dialogue,
two organs play important role. One is the mind which receives the message. And
the other is the speech which gives the message. Taking the message and giving
the message. These two organs are very important. Therefore the prayer is I
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should never tell something which I don’t mean. In Bhagavad Gita Lord Krishna
gives the value of आजववं. In fact in आजववं we extend it by one more thing. Not only
the thought and the word must be in harmony. Later my action also, must be in
keeping with my thoughts and word. And therefore, let me have the integrity of
my personality. That is the first and most important prayer. And this represents all
the 20 values mentioned in Bhagavad Gita, 13th chapter अमानित्वं, अदं वित्वं. May I
have all the values?
Look at this मे मिनस वाक् प्रनतविता - let my word, whenever I am talking, I should not
be mechanical. If I am very mechanical, often I will have to say. I said that, but I did
mean it. So this should not happen very often. That is why in Kathopanishad also
father वाजश्रवस ् said that I am going to give िनचकेतस ्, do you remember all these
things. I am going to offer िनचकेतस ् to Yama Dharmaraja as dakshina. And son
िनचकेतस ् says you have said these words in याग शाला, and should keep the word.
Keeping the word without any written contract. Keeping the word is considered to
be very important. Even if nobody else was there to register, once I utter I should
mean it. Because nobody else is listening there is one कमावध्यक्षा कमव फल दाता: ईश्वरा
is there. Therefore keeping the word, is very, very important. And since keeping
the word is important, another important value is never give a word, unless you
make sure, that you can keep it up. So when we are loose in giving words, we will
be in problem as दशरिा you know. दशरिा got into trouble, because he gave the
words to Kaikeyi. Eventhough there was nobody else दशरिा wanted to keep.
Therefore वाक् तपस ् is extremely important, in our culture. So वाक् may my speech,
be always in harmony with the mind. Mind means thought or knowledge. And not
only that and vice versa also. मिो मे वानच प्रनतवितम ्. The mind be there in the word
whenever I utter any word. Therefore may my mind be ever with the word. Let me
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not talk anything mechanically. And what is the ultimate goal the student wants to
make it very clear. आवव आववमाव एनध the word आवव : means light. ज्योनत: आवव: means
ज्योनत: प्रकास: light. This word we saw in मुण्डक उपनिषत ्. आवव: सन्न्त्िहहतं गुहाचरं िाम
महत्पदमरैतत्समवपवत.ं It came in the second chapter of मुण्डक. And here the word light
means ब्रह्मि ् which is the light of consciousness. ज्योनतषां ज्योनत; the ultimate light of
consciousness is called आवव: Here the student is addressing ब्रह्मि ्. So hey आवव: O
ब्रह्मि ्, who is of the nature of चैतन्त्यम ्. This is Sama वेदा chanting. Somebody is
chanting so well. Any way beautiful. Feel like listening to that. A Sama वेदा chanted
well, that is very important Sama वेदा chanted well by a person who has got a good
voice is so musical and beautiful. So हे आवव: मेआवव: एनध. So here Sanskrit students
have to note आववमाव एनध is there. This second आवव: and एनध must be joined together
as one word आववrएनध. And मा must be taken out. So मा आववरे नध आववरे नध literally
means may you become evident to me. O ब्रह्मि ्, O God, my prayer is you should
become very, very evident to me. That means I should have clear knowledge of
ब्रह्मि ् or ईश्वरा. This is important because in the कमव काण्ड, we worship God, knowing
the nature or not knowing the nature? In कमव काण्ड we don’t have knowledge of
God. Why? Because knowledge of god, we are going to get in ज्ञाि काण्ड. Therefore
in कमव काण्ड, we have got some representations of God, as Rama, or Krishna etc.
Nobody knows, what God is really. And that is why, there is a prayer also at the end
of every पूजा we chant, O lord I don’t know what nature you are whether you are
male or female or अधविारीश्वर or animal formed or formless I don’t know. Whatever
be your nature t that ईश्वरा my िमस्कार. Therefore we worship god with faith. We
understand god later. Worship with faith and know later. Why can’t we do other
way round? First we know, then we worship with faith. Why can’t we reverse the
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order? Then you don’t require faith at all. Because for knowing we require lot of
mental refinement. Knowing god requires lot of mental refinement. Mental
refinement comes, only by worshipping Lord. And while worshipping Lord we
won’t know. Therefore we have faith in God and hope is what? If I go on
worshipping the lord, because of my faith and worship, I will come to that faith,
when I will get an opportunity to, know the real nature of God. Therefore first faith,
then ज्ञािम ्.
And Therefore here the student says, until now I have worshipped you with faith
without knowing what you really are. Now I want to know, what you really are.
Therefore may you reveal your real nature to me. So आववरे नध. आववभवव: and वेदस्य म
आणी स्ि: and student is addressing his own mind and speech. वाक् and मिस ् the
student is glorifying. Mind and speech. You are responsible for bringing वेदा into
my life. You are responsible for bringing वेदा into my life. And how? In ब्र्ह्मचयावश्रम,
because remember originally वेदा: were never written. It was only transferred in कणव
परं परा. The only libraries were the heads of वैनधक. The only libraries or computers
were the heads of the वैनधक. So how do I get the वेदा. I go to ब्रह्मचारीगुरुकुलं आश्रम
and the गुरु repeats the वेदा मन्त्रा and I listen and repeat it twice. And then next
sentence गुरु repeats. At that time I use my mind and ears. In the mind I receive
and what am I supposed to do. I repeat. Receive, repeat. Receive repeat for 7, 8
sometimes 12 years you have to go through this. That is how वेदा enters his mind.
Initially in the form of शब्द रूपं. In the form of words. Later he enters into the study
of the commentary. First वेदा अद्ययिं, and then वेदा ववचार: अद्ययिं gives the words.
ववचार: gives the meaning. For both of them he requires what? Mind and speech.
Therefore he says, वेदस्य आणी- आणी means you are, you bring, carriers. The वेदाs, to
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my mind. So you two are the carriers of the वेदा, the courier service of the वेदा. To
bring the वेदा from गुरुs mind to my mind. So आणी is not Tamil ஆணி, not nail आ+िी ,
िी means to bring. आणी means to bring into me. And it is dual no. Because it refers
to both speech and mind. So you have brought वेदा to my mind.
Now that वेदा has entered my mind, what is my next worry? First worry is that it
should enter. Then what is the second worry? It should stay here. Otherwise
िनचकेतस ् you look at me what is िनचकेतस ्. Therefore श्रुतं मे मां प्रहासीत ्. May I not lose
the teaching, which I have received from the गुरु? श्रुतं means what? The received
teaching. The entered teaching should not fade away. It must be green in my
memory. May श्रुतं. श्रुतं means received teaching मां प्रहासीत ् let it not be lost. I retain.
That is why I say reception and then retention.
So me मां प्रहासीत ्. And how is it possible? How will the teaching remain in the mind
all the time? Can you do that by wearing a helmet? So that the knowledge will not
go out. No helmet will work the only way is you have to keep on revising it. Without
revision, there is no retention. Without revision there is no retention. So generally
whenever you are involved in serious studies, the worldly व्यवहार must be
relatively lesser. That is why you will find, वेद पूवव भाग is studied in ब्र्ह्मचयावश्रम. वेद अन्त्त
भाग is studied in सन्त्यास आश्रम. In both the study, they have a student’s life. ब्रह्मचारी
also, has no other worldly transactions. No family pidungals. And exclusively
devoted to studies if you are ब्रह्मचारी. ब्रह्मचारी doesn’t have wife and children. They
have not come. Then in सन्त्यास आश्रम also he did not have any possession, nor
money no property. He is empty handed. And no worldly responsibility. Therefore
the advantage was regular revision was possible for ब्रह्मचारी and संयानस. In
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Grihastha Ashrama the problem is whether you get time for revision or not, I don’t
know. Therefore you should ingeniously manage your responsibilities. Ingeniously
manage your time so that, somehow or the other, you are able to spend some
time, to go through Bhagavad Gita. To go through मुण्डक, केि, माण्डू क्य. Even half an
hour per day, you revise, it will be useful. Here the student prays O Lord I should
be able to revise the classes regularly. So he says, अिेि अधीतेि- with this teaching,
अहोराराि ् संततानम. Let me spend my entire day and night with the revision of these
teaching. So अहोराराि ् संततानम. That is why in the varnashrama sampradhaya, the
ब्रह्मि ् did not have any other social responsibility. They have only पठिम ्, पाठिं. पठिम ्
means learn. Then next what? पाठिं. पाठिं means teach स्वाध्याय and प्रवचि. Since
they did not have any business to do. They were not administering anything. They
were the duties of क्षवरय, वैश्य and शूद्र. These people were given only this job so that
they can preserve the wisdom of the tradition. Therefore revision is important. So
अहोराराि ् संततानम if not whole day at least अधव घण्टां संततानम. இந்த अहोराराि ् பதிலா
we can says अधव घण्टां. अधव घण्टां means what? Half an hour. संततानम. May I devote?
And ऋतं वहदष्यानम. सत्यम ् वहदष्यानम. The word ऋतं and सत्यम ् have got different
meanings according to context. In तैनतरीय उपनिषत ् (Taitariya Upanishad), we gave,
a meaning. And here another meaning also is given by an आचायव. What is the
meaning we saw in Taittariya? There ऋतं means knowledge in keeping with the
शास्त्रा. शास्त्रीय ज्ञािम ् ऋतं. शास्त्रीय ज्ञािम ् ऋतं. Then what is सत्यम ्? A life in keeping with
what I know. शास्त्रीय अिुिािं. So mere knowledge without practice is useless. सत्यम ्
वद is not for mere knowledge. But it is for अिुिािं, धमवम ् चर is not only for
knowledge. But we have to practice that also. Knowledge is called ऋतं. Practice is
called सत्यम ्. This is the meaning given in Taittariya Upanishad. There is another
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meaning also which we will see here. ऋतं refers to व्यावहाररक empirical truth.
Relative truth which refers to the truth as a value for speaking. So empirical truth
or व्यावहाररक सत्यम ् means speaking truth at the speech level which is a very
important value in धमव शास्त्रम ्. Then what is the word सत्यम ्? It refers to another
truth with capital T. It is not talking about truth. But it refers to the ultimate reality
which is सत्यम ्, ज्ञािं अिन्त्तं ब्रह्म. Which is spiritual truth. Which is called पारमानतवक
सत्यम ्. So ऋतं is व्यावहाररक सत्यम ्. And सत्यम ् is paramarthika सत्यम ्. I will talk about
either व्यावहाररक सत्यम ् or पारमानतवक सत्यम ् according to context. I will never talk
असत्यं. That is the message.
So in worldly parlance, I will talk व्यावहाररक सत्यम ्. So while talking; I have told you.
When somebody asks from where you are coming, you should not say I am ब्रह्मि ्. I
don’t come. I don’t go. It is truth alright. But that you should not talk when you are
in the worldly transaction. There you should talk about व्यावहाररक सत्यम ्. In a
vedantic context after teaching the Guru asks the question now do you understand
who are you. At that time you should answer स्िूल सूक्ष्म कारण शरीरात व्यनतररक्त:
Therefore according to context I will talk either व्यावहारर or पारमानतवक सत्यम ् but I will
not talk असत्यं अिृतं., and तत ् मां अवतु तद वक्तारं अवतु –may that Lord ब्रह्मि ्, आवव:
protect me. So that I will be able to complete ऐतरे य उपनिषत ्. May the Lord protect
me, so that I can study without any obstacles? And not only had it shall protect me.
तद वक्तारं अवतु. वक्ता means the teacher he guru. May the lord protect the guru also.
Why? Because I have to learn from the guru. So तद वक्तारं अवतु. And that being very
important it is repeated. अवतु मां अवतु वक्तारम ्,. And according to another reading
अवतु वक्तारम ् comes twice. अवतु वक्तारम ् अवतु वक्तारम ्. But here it is only one. Anyway it
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is alternative reading. And then ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: you know. No obstacles
from inside. No obstacles from surrounding living beings. And no obstacles from
natural forces. Like rain, thunder or earthquake etc. Let there be no obstacles from
any source. So आध्यान्त्मक, आहदभौनतक, आहददै ववक, प्रनतिन्त्ध निवृत्यिं, प्रनतिन्त्ध-means
obstacles to remove that we will repeat the शान्न्त्त three times. So this the beautiful
ऋग ् वेद शान्न्त्त पाठ. There is another well-known उपनिषत ् also, belonging to ऋग ् वेद .
Sankaracharya quotes that often. In Brahma Sutra there are some statements,
taken for analysis also. And that उपनिषत ् is called कौषीतकी उपनिषत ्. कौषीतकी उपनिषत ्.
That also belongs to ऋग ् वेद only. But Sankaracharya has not written a
commentary on that. So with this background we enter the उपनिषत ् proper. So first
chapter first section.
हरर: ॐ.
आत्मा वा इदमेक एवाग्र आसीन्त्िान्त्यन्त्कन्त््जि नमषत ् .स ईक्षत लोकान्त्िु सृजा इनत.
So there is a particular method of teaching the central message of the उपनिषत ्.
Which method is used by most of the उपनिषत ्. Only in माण्डू क्य उपनिषत ् a slightly
different method is used. In all other उपनिषत: this standard method is used. And
that method consists of 2 stages. The first stage is to reveal ब्रह्म सत्यम ्, जगि ् नमथ्या.
Is the first stage of teaching to reveal ब्रह्मि ् is सत्यम ्. The world is नमथ्या. Then the
second of stage of the teaching, जीवो ब्रह्मैव िा पर:. ब्रह्म सत्यम ् जगि ् नमथ्या is first
message. जीवो ब्रह्मैव िा पर: Second message. For both these messages two methods
are used.
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The first method is called कायव कारण प्रहिया. The word प्रहिया means method of
teaching. कायव कारण प्रहिया you can understand. कारणम ् means cause. कायवम ् means
effect. And how कायवम ्, the effect has originated from the कारणम ्. And this कायव कारण
प्रहिया is known by another name also. नश्रवि प्रहिया. So कायव कारण प्रहिया or नश्रवि प्रहिया
is used to convey the first and the most important message. ब्रह्म सत्यम ् जगि ् नमथ्या.
And how does the methodology work? The उपनिषत ् says, there is one कारणम ्. And
out of that one cause, manifold effects evolve. From one cause, the ultimate cause
with capital C, infinite effects evolved. Just as modern science talks about the big
bang theory. Before that the State was called singularity where even time and
space were not available or recognizable. From that singularity this huge cosmos
came. Very similar. And once you talk about the कारणम ् and the कायवम ्, we can
remember, the 4 features of कारणम ्. And the 4 features of कायवम ्. Do you do
revision? If I had monthly tests I would have asked that. 4 features are एक सार, नित्य
and सत्य. Cause is one. Cause is सार:. Substantial. Cause alone is the substance.
Cause is the eternal. And cause is real; real means independently having existence
of its own. एक, सार, नित्य and सत्य. ESNS essence. एक –E.सार-S. नित्य-N. सत्य-S. How
do you spell like that? It is mobile spelling. Because, when you are giving the
spelling in computer e spelling. We also use like that essence is ESNS. So कारणम ् is
essence. एक सार नित्य सत्यम ्. And कायवम ् is diagonally opposite. अिेकम ् .अिेकम ् means
pluralistic.
And then असारं . It is not substantial. It is only name and forms.
Next one अनित्यम ् it is impermanent, fleeting. Therefore emotional message also.
Don’t emotionally rely upon. Anything fleeting don’t hold on to emotionally.
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Remember my cardboard chair. Cardboard chair, you can decorate. And navaratri
is coming. You can keep it in the kolu. Do everything except one thing. What is
that? Don’t sit over. The entire world is िाम रूप. It is non-substantial. Don’t
emotionally lean. Use the world for serving and growing and growing out. This is
Vedic message. Use the world including family. Use the family to serve, to grow
internal. Externally don’t grow overweight. Therefore grow always internally. So
serve the family. Grow internally. And then grow out emotionally. Grow out of the
family, so that, we are ready even if separation, happens, temporarily or
permanently. All these we will know, if you remember world is असार. Pithless. Then
अनित्यं impermanent.
And what is the 4th one? असत्यं. असत्यं means it doesn’t have existence of its own. If
products do not have existence of their own, how do I experience them? If they
don’t have their own existence, how do I experience them? Remember, we
experience because, eventhough they don’t have their own existence, they all have
got borrowed existence. Just as ornaments have existence borrowed from gold.
Furniture have existence borrowed from wood. World has got existence borrowed
from ब्रह्मि ्. Therefore world comes under असत्यं. असत्यं doesn’t mean not
experinceable. असत्यं is experinceable. But still it doesn’t have existence of its own.
And असत्यं is otherwise called नमथ्या. Therefore कारणम ् सत्यम ्, कायवम ् नमथ्या. And that
कारणम ् is known by two popular names. ब्रह्मि ् is one word. Popular word used.
Whereas in ऐतरे य the word used is आत्मा. Otherwise called परम आत्मा the supreme
self. So परमात्मा is the कारणम ्. प्रपञ्च is the कायवम ्. Therefore param आत्मा सत्य: प्रपञ्च:
नमथ्या. This is the first method and first message.
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Then what is the second method and message. जीवो ब्रह्मैव िा पर; it is conveyed by
another important method. And that is called अिुप्रवेश प्रहिया., अिुप्रवेश प्रहिया. अिुप्रवेश
means entry. Entry प्रहिया. And what do you means अिुप्रवेश? That we will see in the
next class.
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02. Aitareya_upanishad मन्त्रा I-1 notes (05-10-2015)
We will chant the shanti paadha together. There we have to note a point at the
end. अवतुमां अवतुवक्तारं is there in this book. There is another reading अवतुवक्तारं
comes twice. In this book it is only printed once. We have to chant twice.
ॐ वाङ् मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ् | आववराववमव एनध | वेदस्य म आणी स्ि:
श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाहोराराि ् संतधानम | ऋतं वहदष्यानम | सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं |
ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:
After one section1, I will chant you can repeat after me.
हरर: ॐ.
आत्मा वा इदमेक एवाग्र आसीत ् िान्त्यन्त्कन्त््जि नमषत ् .स ईक्षत लोका:न्त्िु सृजा इनत.
स इमांललोका:िस्रुजत ्.
We are studying ऐतरे य उपनिषत ्, the only ऋग ् वेद उपनिषत ् for which Sankaracharya
has written a commentary. And I said it has said 3 chapters. The first chapter has
three sections. Second chapter has one section. Third has got one section. Totally
five sections are there. Three chapters are there. And we have now entered into
the first chapter, first section, wherein the उपनिषत ् has introduced आत्मा or परमात्मा.
Which is the main subject matter of all the उपनिषत ्s including this उपनिषत ्. And in
the first 3 sections of the first chapter, the उपनिषत ् gives the main teaching which is
ब्रह्म सत्यं, जगि ् नमथ्या जीवो ब्रह्मैव िा परा and this main teaching is presented in all the
उपनिषत ्s by using a particular method, प्रहिया. And two methods are used generally
and uniformly. We should register these 2 methods. The first method is to reveal,
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ब्रह्म सत्यं जगि ् नमथ्या. Up to this it is revealed by the first method. And the second
method is to reveal जीवो ब्रह्मैव िा परा; and what are those 2 methods? The first
method I discussed in the last class. But several days are over. Therefore I forget.
Therefore i would like to remember the first method.
And what is that? I said the method of कायव कारण प्रहिया. Otherwise called श्रृवि प्रहिया
otherwise called अध्यारोप प्रहिया. I will use the word श्रृवि the creation. And how does
the topic of creation help discover this. I said the उपनिषत ् introduces ब्रह्मि ् or
परमात्मा as one single कारणम ्, the cause. And everything else, the space, time the
world the people everything is a product born out of it. Thus आत्मा is कारणम ्. World
is कायवम ्. And once this relationship of कारणम ् and कायवम ् is presented, then we
should remember the 4 features of कारणम ्. Lot of things to remember. 4 features
of कारणम ्. 4 features of कायवम ्.
And what are they? We said,कारणम ् is एक, सार ,नित्य सत्यं. In English एक means one.
सार means substantial. नित्य means eternal. सत्यं means real. कारणम ् is one,
substantial, eternal and real entity. And what is the meaning of word real? Real
means having an existence of its own. And then correspondingly the product also
has got 4 features. Easy to remember. The opposite of the first one. अिेकम ्, असारं ,
अनित्यं असत्यं. अिेकम ् means what? Many or pluralistic. असारं means non substantial.
Non substantial means mere name and form. No substantial means it is weightless
name and form is असारं . अनित्यं is temporary. And असत्यं means unreal. And what is
the meaning of the word unreal. Very careful. Unreal doesn’t mean non-existence.
Unreal means not having an existence of its own. But it has got borrowed
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existence. And the most famous expression used in वेदान्त्ता for the unreality is
नमथ्या. Therefore the entire world is नमथ्या. But even though the world is नमथ्या and
unreal, it is experienceable c/o Mandukya. In what? Experienceable transactable

and useful. World is experienceable, transactable and useful. But still we call the
world नमथ्या. Why we call it नमथ्या? In spite of all these we call it नमथ्या because of
the simple reason that it doesn’t have an existent of its own. Thus through कायव
कारण प्रहिया, आत्मा सत्यं प्रपञ्च: नमथ्या is revealed. A very, very profound message.
And when you say world is नमथ्या it includes our own body. Because body is also
product. Mind is also product. Sense organs are also product. Therefore they all
are नमथ्या. Body is useful experinceable transactable still नमथ्या. This is first method.
श्रृवि प्रहिया. And what is the first message? ब्रह्म सत्यं जगि ् नमथ्या up to this we saw, in
the last class.
I had introduced the second method used by वेदान्त्ता. To give the second message
very profound जीवो ब्रह्मैव िा पर: And what is the method used? I named the method.
Very difficult. If you remember great. Otherwise ok. Understandable. So many

transactions are there. In spite of all this if you remember i am happy. If you don’t
remember I am not unhappy. The method I said is अिुप्रवेश प्रहिया. Or प्रवेश प्रहिया.
After creating literally अिुप्रवेश means entry. Exactly like गृहप्रवेशम ्. प्रवेश means entry.
And what does the उपनिषत ् say? ब्रह्मि ् created the world, which is inert in nature
made up of matter. ब्रह्मि ् created the body, ब्रह्मि ् created mind. All of them are inert
in nature. Therefore for the sake of transaction the very same ब्रह्मि ् entered into
the body, mind complex. ब्रह्मि ् became enclosed ब्रह्मि ्. The all-pervading ब्रह्मि ्
became enclosed ब्रह्मि ्. Enclosed in what: everybody. And enclosed परमात्मा is
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called, renamed as जीवात्मा. Before गृहप्रवेशम ्, परमात्मा. After गृहप्रवेशम ् परमात्मा is
renamed जीवात्मा. And since renamed परमात्मा, the जीवात्मा is enclosed one, how
many जीवात्मि: will be there. As many enclosures are there so many जीवात्मि: will
be available. And that जीवात्मा, who is none other than the creator परमात्मा, that
जीवात्मा alone experiences the world through the enclosure body, mind sense
complex. The enclosed जीवात्मा is the experiencer of the world. In Sanskrit,
experiencer is called भोक्ता. भोक्ता जीवात्मा. In each one. In each body.
And who is this भोक्ता जीवात्मा? The श्रिा परमात्मा, the creator परमात्मा alone is now
available as experiencer जीवात्मा. श्रृवि कताव परमात्मा एव इदािीं, भोक्ता जीवात्मा भवनत.
There is no difference between creator परमात्मा, and the experiencer जीवात्मा. So
Therefore जीवो ब्रह्मैव िा पर:: why ? अिुप्रक्वेशात ्.
And then the creator परमात्मा is available within the body as experiencer जीवात्मा. Is
there any transformation taking place when the creator परमात्मा plays the role of
experiencer जीवात्मा; are you understanding? When the creator परमात्मा, is now
playing the role of the experiencer जीवात्मा, is there any transformation taking
place? The उपनिषत ् says, absolutely no transformation. Because परमात्मा cannot
undergo any change. परमात्मा being nirvikara. So without undergoing a change,
परमात्मा now is playing the role of जीवात्मा, being enclosed with the body mind
complex. And how can it happen without transformation? We expect some kind of
transformation.
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And to convey this alone, वेदान्त्ता gives the well-known example of the total space,
after the creation of many pots or containers. The all-pervading space is available
in every container. Big and small. As what? Enclosed space. And when all–
pervading space, becomes enclosed space, what transformation takes place? In
space there is no transformation at all. Even though enclosed space alone is useful,
is it not? If you want to have a house what do you require? Enclosed space. If you
want a lecture hall what do you require? Enclosed space. If you require a container
for eating food, your require what? Enclosed space. Otherwise you cannot at.
Therefore all transactions require enclosed space. But it has not undergone any
change. Similarly the all-pervading paramatma is now playing the role of जीवात्मा.
Therefore when you say i experience the world what is the meaning of the word i?
Eventhough normally the word means जीवात्मा, वेदान्त्ता says, I the जीवात्मा,
experiencer जीवात्मा, am none other than creator; that is very important, the
creator परमात्मा.
So अिुप्रवेश is an indirect महावाक्यम ्. अिुप्रवेश, entry is an indirect महावाक्यम ्. Revealing
the creator, experiencer-I. Just as we give the space example, we also give another
powerful example for अिुप्रवेश: Which is also equally important. Space example we
give to show that, space is one and the same before entry, as well as after entry. It
has not gone undergone even an iota of change. For that, space example we give.
Like that another powerful example you must be getting that example by now. You
are all supposed to be senior students. You have finished several उपनिषत ् and all.
What is that? Dream example. The waker is the creator of the dream. Not only the
waker creates the huge स्वप्ि प्रपञ्च and not only that, the waker creates a body
also. For dream transaction. Why? Because this body cannot be used. No visa. This
body will not get permission to go into dream. Therefore for dream shopping
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Therefore for dream transaction you require a body. The waker creates a body
also. And do you know who is behind that body. The waker himself enters the
dream world. And identifies with the dream body. And the creator-waker becomes
the dream experiencer. So the experiencer भोक्ता of the dream, is none other than
the creator waker. I create. I enter. So what is the lesson from dream example?
The experiencer, dreamer, experiencer भोक्ता, of the dream world is none other
than the creator-waker. Similarly now i am the experiencer भोक्ता. I am not different
from the creator परमातमा. Thus we are going to get अिुप्रवेश in the first chapter
third section. So in two sections नश्रवि प्रहिया, ब्रह्म सत्यं जगि ् नमथ्या. In the third section
अिुप्रवेश प्रहिया-जीवो ब्रह्मैव िा पर:.
And then the उपनिषत ् indicates, even though this is a fact. What is the fact? I, the
experiencer जीव, am the creator परमातमा, is a fact. Unfortunately we don’t know
this fact. Nobody says I am the creator. Everybody says I am the creature of some
substances. Everybody says I am a helpless creature. Even if we don’t say others
will scold us. Exactly like what? One you enter the dream, for a dreamer, dream is
not a dream in dream. He doesn’t recognise the truth. Similarly we the experiencer
जीवात्मि: have forgotten this truth. That we as परमातमा have created this world we
have forgotten. Ok what is wrong in that? We have forgotten so many things

including the last class. So when we are forgetting so many things one more thing
I have forgotten. What great thing about that? So the उपनिषत ् says other things you
can afford to forget. In college what we studied we have forgotten; no harm. Only
when you teach your children you have to restudy. Anything else you forget. No
harm. But this particular fact: I the experiencer जीवात्मा, am none other than the
creator परमातमा and the entire world is िाम रूप नमथ्या प्रपञ्च. This we cannot afford
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to forget because by forgetting our real nature 5 th capsule. By forgetting our real
nature we will convert life into a huge burden, liability. Praying for अिायासेि मरणम ्.
Our prayer will be for quick death but if you remember their real nature, life is not
a burden inspite of problems. I see life as a rare opportunity to claim my glory.
विभुनत योग: and therefore we have to claim our true nature which is all the साधिानि
are about. Therefore the first chapter will conclude with the statement that a few
rare जीवात्मा alone will work for claiming that ऐक्यं. While all other people are lost in
the worldly materialistic pursuits, there are some rare fortunate, who manage to
attend ऐतरे य उपनिषत ् class, and who manage to understand ச ொல்லி
வைக்கறேன் who manage to understand the message and claim the glory. The
glory of such a jnani is talked about. And the first chapter ends.
And the second chapter will talk about the consequences of not gaining this
knowledge. How life will become a maha chakram. This is how the development
now we are entering श्रृवि प्रहिया where jagat कारणम ् ब्रह्म or परमातमा is introduced.
Now look at this मन्त्रा.
आत्मा –आत्मा means परम आत्मा which is एक सार नित्य सत्य कारणम ्. एव इदं एक: How
many कारणानि? कारणम ् is only एकं. एव अग्रे आसीत ्. अग्रे means what? Before the
origination of this universe. श्रृिॆ: पूवम

व ्. Here it is printed as अग्र आसीत ्. If you split the
संनध it will be read as अग्रे आसीत ् अग्रे पश्यानम तेज: अग्रे. श्रृिॆ: पूवम
व ् आसीत ्. And not only
that ि अन्त्यत हकञ्चि. There was absolutely nothing else other than परमात्मा. Even
दे श and काल was not there. That is why you cannot say where परमात्मा was?
Because if you want to say where was परमात्मा, you require a location. Location
means space. Therefore for परमात्मा neither space location nor time location. So
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time_less, space_less परमात्मा was there originally. ि अन्त्यत हकञ्चि नमषद्. The word
नमषद् by implication here means living beings. It is derived from the root नमष ् to
blink. उन्त्मेष and निनमष blinking is called नमष ्. And the blinking can be done by only
by living beings. You won’t say the wall is blinking. If you say that I will be blinking!
What are you telling? Therefore blinking contextually means living beings चेति
तत्वं. And Sankaracharya says it includes अचेतिं also. Therefore ि नमषत ् means
neither living beings nor things were not there before the श्रृिॆ:. So there were
neither living beings nor objects before the creation. परमात्मा alone was.
And this paramatma, the hero of ऐतरे य has got a very great power and that is the
power of श्रृवि न्स्तनि लय शवक्त. And that शवक्त is called माया. That we have to supply.
उपनिषत ् doesn’t mention. But we have to supply. And how do you know that?
Because the उपनिषत ् says, आत्मा created the world. If it has to create the world it
should have what? Of creation. Suppose you say Rama spoke. So if he spoke it
means he has got speaking power. Similarly the परमात्मा creates the world. It must
have power. That power is called माया शवक्त.
Then the question will come, if माया शवक्त was there and परमात्मा was there how
many you should count. 2 परमात्मा and माया. And then how can the उपनिषत ् say एक?
For that our answer is any power cannot exist separately. Any power doesn’t have
a separate existence. Therefore power cannot be counted as no 2. I have given the
example. My speaking power doesn’t exist separate from me. Your hearing power
doesn’t exist separate from you. If both of them are separately there what the
advantage is? I will stay in my place and send only the speaking power to
Sankaralayam. And not only that, if I am smart you will also be smart. You will stay
23
at home and send only your hearing power. Now both are not possible because
the power is never away from the powerful. Therefore आत्मा and माया cannot be
counted as two. It is only one.
So this माया सहहत,माया शवक्त सहहत पर:mआत्मा आसीत ्. And this माया शवक्त सहहत परमात्मा
the creator alone is popularly known as ईश्वरा: or भगवाि ्. When the scriptures talk
about god what is the technical definition of god? परमात्मा+ माया शवक्त: is ईश्वरा: and
what did the भगवाि ् do? அக்கிரமம். And what is that அக்கிரமம். Created the
world of things and beings and he did not create at random. But after deliberating
well. After thought deliberations भगवाि ् created the things and beings. Just as
before doing any action, whether it is building a house, don’t we deliberate? So

many plans are drawn. Where should be the kitchen dining table, puja room
generally under the stair case? Therefore you have to plan everything. They only
construct. If a simple house requires thinking and planning in such a way that
different parts will be useful for different functions or activities. Similarly भगवाि ्
wanted to create the world and the living beings so that they can be matched and
they will have सुख द:ु ख अिुभव: and this planning is aid here. स: ईक्षत. ईक्षत here
means ऐक्षत. ऐक्षत means mentally visualised. And भगवाि ्’s mind is the माया शवक्त is
called भगवाि ्’s mind. With माया mind भगवाि ् visualized how many लोकाs must be
there. So how many bedrooms will be there all depending upon the members.
Similarly for the infinite जीवा: भगवाि ् has to create higher लोका: lower लोका: middle
लोका:. Higher लोका: for people with पुण्यं so they can have a gala time. And middle
लोका for intermediary ones मिुष्य लोका. And then the lower लोका: predominantly
involving lot of pain. So 6 higher लोका:, भुिर ् सुवर ् महर ् जि तपो सत्य लोका:. An one
intermediary that is भूलोक and down. अतल ववतल सुतल रसातल महातल तलातल पाताल.
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In Tamil we say அதல பொதொளம். , and not only these 14 लोकाs: भगवाि ् has to
create, he has to have the जीवा: in various लोका::. जीवा: referring to what? The स्िूल
सूक्ष्म शरीरं have to be created. Ok all on what basis? Who will get higher लोका? Like
housing board is there a lot or something. On what basis भगवाि ् creates the लोका:
and put the जीवा: in various places. Is it his own whims and fancy. Or what is the
basis? You know the answer you are supposed to the answer. The whole thing is
based on the loka. So the current श्रृवि: will be based on the पुण्य पापं of the previous
श्रृवि: and the previous श्रृवि: will be based on the पुण्य पापानि of its previous श्रृवि:. That
will be based on its previous. I can go on telling up to 12 o clock. And then you will
ask an intelligent seemingly intelligent question what is the basis for the first
creation? And वेदान्त्ता will say there is no first creation? Creation is an eternal
process of expansion and contraction. C/o the 15 th chapter of the Bhagavad Gita:
ि रूपमस्येह तिॊपलभ्यते, िान्त्तो ि चाहदिव च संप्रनतिा । Therefore, from anadi काल
creation and प्रलयं. Creation प्रलयं. It has been going one. That cannot be stopped. A
particular जीव can get out of this cycle by waking up. A particular जीव doesn’t stop
the cycle. But he can get out of the cycle by waking up. It is called spiritual
knowledge.
And therefore ऐक्षत means what? भगवाि ् visualised based on the law of creation.
That we have to add. And what was his visualization? लोकान्त्िु सृजत इनत. And सृजत is
because of संनध rule. If you split it will be सृजत इनत. स्रुजतै सृज ् दातु आत्मिे पनत लोट्
उत्तमपुरुष एक वचिम ् सृजते स्रुजुतावहै स्रुजुतामहै - let me create. Who thought? भगवाि ्
thought this माया mind. And what can I create? लोकाि ् . लोकाि ् means all the 13 लोका:
For all the जीवा: to inhabit and experience. To inhabit and experience. We cannot
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go in the middle. We require some place to sit. And for भगवाि ् this planning etc. is
not a big task. For us only if there are 4 members in the family discussion will be
heated. Even in when they enter into hotel - quarrel for idly or dosai. Four heads
together there will be confusion. भगवाि ् doesn’t have any such things it is a क्षण
मारेण संकल्प मारेण भगवाि ् does everything. यस्य ज्ञाि मायां तप:: The very knowledge
is enough for भगवाि ् to create. And then what भगवाि ् did do? स: इमाि ् लोकाि ् अस्रुजता.
भगवाि ् created the 14 लोकाs. Of course the उपनिषत ् highlights the 14 लोका:. We
should note these 14 लोका:: are not created by first. But before that some
intermediary stages are there. Which we have studied in other उपनिषत ्. All those
intermediary stages we have to supply. First पञ्च भूतानि. First लोका:: cannot come.
For the creation of 14 लोका:: पञ्च भूतानि are required. So first what is created? पञ्च
भूतानि. That too सूक्ष्म पञ्च भूतानि were created. And thereafter the subtle elements
will have to be grossified. The process is पञ्चीकरणम ्. I am not going to get into that.
In Tatva Bodha we saw how the subtle elements get grossified. Therefore पञ्च स्िूल
भूतानि. These are the two stages. And from the gross elements the 14 लोका. So
subtle elements. Gross elements. Then 14 लोका:. So लोकाि ् असृजतः
Continuing.
अम्भो मरीचीमवरमापोsदोsम्भ: परे ण हदवम ् द्यौ: प्रनतिाsन्त्तररक्षं मरीचय:. पृनिवी मरो या अध्यस्तात्ता
आप:.
So परमात्मा with माया शवक्त, by mere संकल्प or visualization created the 14 लोकाs. Just
as we create a dream world with how much effort. To create a dream world what
effort we have. We have to just only doze off. Dream world will come
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instantaneously; even in the middle of class it can happen. You don’t require
anything. Out of वासिा: you project effortlessly. Whenever you get doubt regarding
creation compare with svapna. All will be very clear. And here the ईतरे य उपनिषत ्
presents the 14 लोकाs in 4 groups. A peculiar classification. Unique to ईतरे य. And
what are the 4 groups? The five upper लोका: are classified in to one group. Five
upper लोका: means सुवर ् लोका, महर ् लोका, जि लोका, तपो लोका, सत्य लोका - 5 are classified
into one group. It is named अम्भ: all unique to ईतरे य उपनिषत ्. अम्भ:
Then the next group had got only one member. And that is the immediate upper
लोका called भुिर ् लोका: the immediate upper लोका means what? Just above the भूलोक.
The immediate higher loka is called भुिर ् लोका. That भुिलोका is classified into one
group of one member. And it is named मरीचय: or मरीची both words. मरीची: or
मरीचय: I will call it मरीची. Easier word. Then the भूलोक, the earth our world is the
third group with only one member. First one is 5 members. Second, one member.
Third, one member. What is that? पृनिवी लोका: and it is given a special name
unique to ईतरे य. And what is the name for भूलोक? मर: मर: मरम ्. மர மண்வை
ச ொல்லறேொமில்வலயொ.அந்த மரம் தொன். Therefore मर: Sankaracharya
explains why these words are used. I will also mention that later. First we will note.
Therefore मर: is the third group. And then comes the 4 th and final group consisting
of all the 7 lower लोकाs. All the 7 lower लोका: put together biggest group. Is the 4th
group and it is called आप: आप: so अम्भ: -5. मरीनच-1. मर: 1. आप: So 5+1+1+1+7=14.
That is enumerated here. Look at this. अम्भ: in the मूलम ् itself which is there. No 2.
mareechee. No 3. मरम ्.. 4. आप: these are the 4 groups. And the उपनिषत ् itself
27
explains each one. What is that? अद: अम्भ: अम्भ is the group of 5 लोका:, which are
up above. अद: means what அறதொ இருக்குச ொல்லரறமொ இல்வலறயொ- the
far up above 5 लोका::. अद:अम्भ:परे ण परे ण means above. And it has got all the 4 higher
लोका:+one higher लोका as the support. So which is the supporting higher लोका? सुवर ्
लोका is the higher लोका-I which is the base. Upon the सुवर ् लोक the other 4 are there.
The base one लोका and the 4 other लोकाs put together is called अम्भ: Therefore he
says द्यौ: प्रनतिा द्यौ: means सुवर ् लोक. सुवर ् लोक is the support. And हदवंपरे ण and above
the सुवर ् लोका there are 4 महर ् लोका, जि लोका, तपो लोका, सत्य लोका. The base + 4: totally
how much? 5 लोकाs. All of them come under अम्भ: and why it is called अम्भ: the
literal meaning of अम्भ: is waters. And rainy waters are coming from above only.
And therefore the उपनिषत ् uses the word water लोका. But eventhough it is named
water, it is a mixture of पञ्च भूतानि. But it is named अम्भ:. Then what is the next
one? After प्रनतिा full stop. First group has been explained. And what is the first
group? 5 higher लोका:.
Then what is the second group? अन्त्तररक्षम ् मरीचय:. अन्त्तररक्षम ् means the
intermediary world called भुिर ् लोका. So अन्त्तररक्षम ् means the intermediary world
called भुिर ् लोका. And why is it called intermediary because it is ’sandwiched
between भूलोक and सुवलोका. Since it is sandwiched between भूलोक and सुवलोका the
भुिर ् लोका is called intermediary higher लोका. And that is called मरीचय: So with this
the second group is over, consisting of one भुिर ् लोका.
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Then what is the third group? मरम ्. पृनिवी मर:. The भूलोक is called मर? Why मर:. As I
said because மர மண்வை. मर: because Sankaracharya gives the definition.
Compared to the higher लोका:, in the पृनिवी लोका, the longevity or the extent of life is
shorter. Because in the higher लोका the जीवा: have got very long life compared to
that all our lives are shorter. So our one year is supposed to be one day for the
दे वा:. Like that they have got 100 years. Imagine. And since they are quickly born
and they quickly perish, they are called मर:, पुि: पुि: नियन्त्ते इनत मर: they appear
again and again quickly like the mushrooms or mosquitoes or. ஈ ல். It just
appears and dies. Therefore, since in भूलोक the living beings appear quickly and die
quickly they are called मर: derived from the root मरणम ्. पुि: पुि: मरणम ् prapnuvanti
iti मर:. This लोका is called, मर:, this is the third croup. We have seen 5+1+1. Now
what is left out? The lower लोका: of िरक. Then we will postpone it. We will do it in
the next class.
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03- Aitareya_upanishad Sections I-1 & I-2 (Notes) 12-10-2015
ॐ वाङ् मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ् | आववराववमव एनध| वेदस्य म आणी स्ि: श्रुतं
मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम | ऋतं वहदष्यानम | सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: |
Chapter 1 section 1
हरर: ॐ.
आत्मा वा इदमेक एवाग्र आसीत ् िान्त्यन्त्कन्त््जि नमषत ् | स ईक्षत लोका:न्त्िु सृजा इनत |
स इमांललोका:िस्रुजत ् | अम्भो मरीचीमवरमापोsदोsम्भ: परे ण हदवम ् द्यौ: प्रनतिाsन्त्तररक्षं मरीचय: |
पृनिवी मरो या अध्यस्तात्ता आप: |
The उपनिषत ् begins, introducing परमात्मा as the जगत ् कारणम ्, the cause of the
universe so that the entire universe can be presented as only a product, and as a
product it is only िाम and रूप. And therefore the universe doesn’t have an
independent existence. And therefore the universe is नमथ्या. So to establish the
नमथ्यात्वं of the universe, the श्रृिी is presented. And परमात्मा is said to be कारणम ्. And
the उपनिषत ् says there is only one परमात्मा, alone. परमात्मा एक एव इदं अग्रे आसीत ्. And
we should therefore ask a question, when you say परमात्मा is a कारणम ्, what type of
कारणम ् it is?
Because whenever we talk about the production of something, we require an
intelligent thing. कमेन्न्त्द्रयान्ण, visualizing planning creator principle is required. And
the creator alone cannot create. Creator requires what? The raw material without
which nothing can be created. So one is the maker, the intelligent cause. Another
is the material cause. Without maker and a material nothing can come. And here
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the उपनिषत ् says आत्मा alone was there. So the question is आत्मा the निनमत्तम ् or
उपाधािम ् intelligent or material? Either way आत्मा cannot create. Because it requires
as second one. Therefore to avoid the problem we give a solution. All these are
supposed to be known to you. I am dwelling on this context. In the case of आत्मा,
आत्मा or Paramatma happens to be both the intelligent as well as the material
cause also. अनभन्त्ि निनमत्त उपाधाि कारणम ्. All these are not said in the उपनिषत ्. In
this उपनिषत ्. From elsewhere we have to bring and supply here. This is called
गुणोपसंहारन्त्न्त्याय:, गुणोपसंहारन्त्न्त्याय: means whatever is left out in one उपनिषत ्, you
have to collect from other उपनिषत ्s and supply. So what is thing first we supplied?
आत्मा is both intelligent and material cause.
Then the next question is: are there examples for that? Because our common
experience is the two causes are separate. Goldsmith the intelligent cause is
different from gold the material cause. Carpenter the intelligent cause is different
from wood the material cause. Don’t say மர மண்வை. Here material cause is
different. Potter the intelligent cause is different from clay the material cause.
Normally the two causes are different.
How can you say परमात्मा is one. For that what is our answer? For every general
rule there is an exception. There are exceptions where intelligent and material
causes are one and the same. What is the example? I know you are waiting. You
are waiting for me to ask the question. The in answer is Mundaka Upanishad:
यिोणविानभ: सृजते गृह्णते च — the spider is a rare example for the intelligent and
material cause being one. And therefore the spider has got the raw material within
itself. Similarly परमात्मा also got the raw material within itself. All the िाम रूपाs of the
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world which is made up of names and forms all of them are there potentially in
आत्मा and that potential िाम रूप potential universe, is called माया सवक्त:. So आत्मा
with its माया सवक्त created the world which means the माया alone has got all the
names and forms in potential form. At the time of creation, the potential िाम रूप,
अव्याकृ त िाम रूप becomes gradually व्याकृ त रूप. Unmanifest names and forms
gradually becomes manifest अव्यक्त व्यक्ताय सवव: प्रभवन्न्त्त. Therefore आत्मा is the
material cause also. And आत्मा is the intelligent cause also. And when we say
आत्मा is the intelligent cause, you should not think आत्मा was sitting somewhere
and scratching its head like carpenter then कमेन्न्त्द्रयान्ण and all. When you say आत्मा
is intelligent cause, it only means in the presence of आत्मा the conscious principle
everything that is माया evolves into things. It is not that intelligent cause thinks,
plans etc. In the presence of the चैतन्त्यम ् माया evolves into the universe.
Then why do you use the word ईक्षत कामयत etc. The idea is this evolution of माया
into universe doesn’t happen at random. Like modem science claiming matter
evolves into universe at random. We also talk about माया evolving into the
universe. But by using the word भगवाि ् visualised, what we mean to say is the
evolution happens according to the law of creation. Nothing is random. Every

event in the creation including the manifestation is based on the law of creation.
So the word visualised is used, to indicate the law of creation, as the basis of the
creation. And therefore आत्मा + माया otherwise called ईश्वरा is responsible for the
creation and माया evolved.
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And what are the stages of evolution. Different उपनिषत ् present the creation in
different manner. In Prasnopanishad we saw, सूयव चन्त्द्र श्रॄवि. नमिुि श्रॄवि. काल श्रॄवि, अन्त्ि
श्रॄवि,प्रजा श्रॄवि do you familiar? We have done all of these things. Therefore in
Prasnopanishad first chapter the creation was presented in one way. Here it is
going to be in a slightly different way.
First the उपनिषत ् talks about the creation of the 4 लोका:. And we have to apply the
intermediary stage of पञ्च सूक्ष्म भूतानि and पञ्च स्िूल भूतानि. After them out of the
स्िूल भूतानि, the 14 लोका: evolved. And the 14 लोका: have been classified into 4
groups. First group called अंभा consisting of 5 लोका:. Second one called मरीनच one
लोक:. Third one is called मर: one लोक:. 4th one is called आप: seven लोका:. So 5+1+1+7.
The first 5 are the 5 upper लोका:. Suvar लोका: etc. Then the second one is the
immediate higher लोका: called Bhuvar लोका:. Third one is the भूलोका: our own is the
third one. And the 4th one is a group of 7 lower लोका:s. अतल ववतल सुतल रसातल
तलातल महातल पाताल.
And why this gradation? This is not random. We never believed in randomness. We
always say everything from the minutest atom to the biggest star everything is
created based on the law of creation.
Then we may wonder. If you don’t, I will think. We may wonder afterall, the लोका:
are inert in nature. They don’t have पुण्यम ् or पापम ्. And when the लोका: do not have
कमाव why should भगवाि ् create the लोका:. Remember the लोका: are not created,
because of the कमाव of the लोका:. लोका: means what? At the end of the class - लोका:
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means world. Fields of experience. So we say the 14 लोका: are created not because
of their कमाव, but they are created because जीवा: living beings’ कमाव they require an
environment to exhaust their पुण्य पापम ्. Therefore the higher लोका: are created
because of the पुण्यम ् of not the higher लोका: higher beings जीवा: are there. For them
higher लोका:. Similarly LIG, MIG, HIG. Low income group one set of building. Middle
income group another set high income group. High, low, middle. Thus all the 14
लोका: are created. Now look at this . We saw up to this.
या अध्यस्तात्ता आप:: So that which is down 7 लोका: are called आप: because of the
predominance of water principle it is called आप. Or Sankaracharya gives another
definition आप्िोनत इनत आप:. That is more pervading. 7 लोका:. Therefore it is more
pervading.
Continuing,
स ईक्षतेमे िु लोका लोकपालान्त्िु सृजा इनत | सोsद्भभ्य एव पुरुषं समुद्भद्रत्ु य हमू््व यत ् |
तमभ्यतपत ् तस्यावपतप्तस्य मुखं निरनभद्यत यिाण्डं ; मुखाद्वाग्वाचोsगनि: िानसकेनिरविद्येतां
िानसखाभ्यां प्राण: प्राणाद्वायु: अन्क्षणी निरभेद्यताम ् अन्क्षभ्यां चक्षुस््क्षुष आहदभ्य: कणौ निरभेद्यताम ्
कणावभ्यां श्रोरं श्रोरादृस त्वन्निरविद्यत त्वचो लोभानि लोमभ्य ओषहदविस्पतय: हृदयं निरनभद्यत
हृदयान्त्मिो मिसस्चन्त्द्रमा िानभनिवरविद्यत िाभ्या अपािोsपािान्त्मृत्यु: नशश्नं निरनभद्य नशश्नाद्रे तो
रे तस आप: || इनत एत रे योपनिषहद प्रिमेsध्याये प्रिम: खण्ड:
So here the उपनिषत ्, is going to approach the श्रॄवि in a particular fashion. It is better
we note the picture that is there in the मन्त्रा. In one particular angle, the entire
34
universe is divided into 3 portions or parts called अध्यान्त्मकं, आहददै ववकं and
आहदभौनतकं. The triangular. The अध्यान्त्मकं represents all the organs that we have
because of which alone we are able to interact with the world. If ज्ञािेन्न्त्द्रयान्ण are
not there we cannot receive the stimuli; if कमेन्न्त्द्रयान्ण are not there we can’t
respond to situations. One set of organs for receiving. One set of organs for
responding. And then we require the mind which is the coordinating इन्न्त्द्रयं. If
there is no coordinating mind what will happen? So you hear my words through
the ears and you write notes with the hand. One is कमेन्न्त्द्रयं, hand. One is the
ज्ञािेन्न्त्द्रयं the ear. If there is no coordination between them what will happen? You
will hear something and you will be writing something else. So remember the
mind behind the श्रोरम ् and the mind behind the hand will not to be one. Thus all
the 10 sense organs are continuously functioning receiving and responding. We
require a coordinating one called अन्त्तकरणम ् which should have thinking nature,
which should have discriminating feature. Because it has to choose the
appropriate organs, also. So thus it has got मिो िुवि नचत्त अहं कार. Memory must be
there. Otherwise you won’t know the very language itself. I cannot communicate.
Thus we require the mind, sense organs. All of them are required for what?
Interacting with the world which is called अध्यान्त्मकं.
And correspondingly, we require the world also, having so many segments. If पञ्च
ज्ञािेन्न्त्द्रय are there the world is also divided into 5 segments: शब्द स्पशव रूप रस गन्त्ध.
Sound smell form taste and touch. All these are in the world for the ज्ञािेन्न्त्द्रयान्ण to
contact. Thus अध्यान्त्मकं is useless without अहदभौनतक, आहदभौनतकम ् is useless
without अध्यान्त्मकं.
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And the third one is each one should be blessed by the corresponding समवि. Just
as the citizens in a country must be blessed by the government or society or
organizations we require the समवि the total also which has to be in coordination.
And that समवि is called दे वता. So दे वता has to bless. Just as the individual must be
supported by the Govt. And there also departmental दे वता: are there, called
ministers. And at regular intervals you have to do पूजा, दन्क्षण. Normal दन्क्षण. Extra
दन्क्षण. Even if you want to build a house you require the अिुग्रहं of the दे वता. And one
house but so many departments. The cosmic constitution has got the cosmic दे वता
which is called अहददै ववकं. So the उपनिषत ् says भगवाि ् created the triangle of इन्न्त्द्रया,
दे वता and ववषया: First it talks about इन्न्त्द्रयं and दे वता: at the micro and macro level.,
and thereafter to satisfy them because once the इन्न्त्द्रयंs comes they have to be
satisfied. For them ववषया the objects are provided. That is आहदभौनतकं the procedure
is going to be इन्न्त्द्रया श्रॄवि दे वता श्रॄवि and ववषय श्रॄवि. The दे वता: are going to be called
लोकपाला: instead of the word दे वता they are called लोकपाला: presiding over the
universe. Because they have to bless everyone. Therefore लोकपाला: and ववषया the
world which satisfies the sense organs etc. They are called अन्त्िम ्. अन्त्िम ् means
food. Food not only for mouth. Food for all the sense organs. Food for thought
also. We say food for thought. Therefore the ववषया प्रपञ्च is called अन्त्िम ्. Thus
इन्न्त्द्रया, लोकपाला अन्त्ि श्रॄवि is going to be talked about.
And all these creations are evolved out of what? माया. Evolved out of माया of course
presided over, supported by आत्म तत्वं. Therefore they all come under अिात्मा only.
इन्न्त्द्रय दे वता and अन्त्िम ् they all come under प्रकृ नत अिात्मा.
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Then the उपनिषत ् points that the problem of संसार in the form of hunger and thirst.
At the different level. The problems of संसार in the form of hunger and thirst,
belong to only इन्न्त्द्रयाs and दे वता: The problem of संसार – very unique approach of
ऐतरे य. The problem of संसार in the form of hunger and thirst belong to the इन्न्त्द्रयान्ण
and दे वता. And when you say hunger and thirst not only in the literal sense but also
in the extended sense. The mind has got hunger; for love from others. Care from
others; at least sms from others. Why can’t you atheist ask whether I am alive or
dead. Mind has got hunger. Intellect has got hunger to know more and more. Thus
all levels hunger and thirst; which are expression of अपूणत्व वं. Why you get hunger
and thirst because that you are uncomfortable. So 12 o’clock is coming. One
o’clock comes, after sometime stomach will make sound. What is that? Sending
sms to you. Bring food. Without that the stomach is uncomfortable. Therefore
hunger and thirst are expressions of अपुणत्व वं. Thus अपुणत्व वं संसार, hunger and thirst.
Going after things.
In short all desires are expression of संसार. And they belong to what? Only अध्यात्मं
and अहददै वं. The original आत्म doesn’t have any one of these things. So at the time
of श्रॄवि the उपनिषत ् says problems belong to अिात्मा and doesn’t belong to अिात्मा.
अिुप्रवेश is going to come alter only. Even before अिुप्रवेश itself the उपनिषत ् says all
the problems belong to इन्न्त्द्रया and दे वता. This is going to the development. And
after अिुप्रवेश what happens. As long as we know we are आत्मा पूण:व ; no problem. If
we don’t not know we are the पूणाव आत्म, we will identify with matter, because of
ignorance. अध्यान्त्मकं identification we will have. Once the identification comes,
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their अपूणत्व वं will be transferred on to. Are you able to follow? Their अपूणत्व वं. That
means अध्यान्त्मक इन्न्त्द्रयाणां अपूणत्व वं, will become my अपूणत्व वं. मािस ्: अपूणत्व वं will
become my अपूणत्व वं. िुिे: अपूणत्व वं will become mine. That is how we get trapped into
संसार. This is going to be the development ‘स ईक्षत. स ईक्षत means आत्म, with the
help of माया visualised. Visualised means what? The external stage of creation
happened according to the law of creation. Whenever you get the word visualised
you have to translate it as next stage happened according to the law of creation.
So स ईक्षत भगवाि ् visualised. What? इमेिु लोका: I have created 14 लोकाs. And if
transaction should take place we require इन्न्त्द्रया दे वता and ववषया: Therefore, what
did he think? लोकपालान्त्िु सृजा इनत After लोका: full stop. And लोकपालाि ् means दे वता:
and what are the दे वता: etc. Will be elaborated later. These दे वता: सृजा इनत if you split
it सृजै इनत. Let me create. It means let me evolve into दे वता: according to the law of
creation.
Then what happened. स अद्भभ्य एव पुरुषं स्मुध्रुत्य अमु््व यत ्: The इन्न्त्द्रया श्रॄवि and दे वता
श्रॄवि is presented in a unique form. This alone is expanded in the पुराणानि also. The
source is ऐतरे य उपनिषत ्. We saw never this in any other उपनिषत ्. Unique to ऐतरे य.
What did भगवाि ् do? भगवाि ् created a cosmic person. भगवाि ् created a huge cosmic
person. Which is called ववराट् शरीरं otherwise called ब्रह्माण्डं. भगवाि ् created a ब्रह्माण्डं or
ववराट् शरीरं . Out of what? पञ्च स्िूल भूतानि. So स: that ईश्वरा अद्भभ्य from the waters.
Here water should include all the other 4 elements. पञ्च भूतेभ्य: स्िूलं or सूक्ष्मं? स्िूल;ं
from the gross 5 elements. पुरुषं - पुरुषं means ववराट् शरीरम ्. ववश्वरूप शरीरम ्. समुद्भद्रत्ु य:
having taken out like taking butter and you round up. Similarly is taken समुद्भद्रत्ु य
अमू््व यत ्; अमू््व यत ् means made into a clean पुरुषा form. Gave shape. अमू््व यत ्
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means gave the shape of a universal person. So you have to imagine a huge
human being extending to millions of light years. Because as big as ववराट् शरीरम ्. All
these are imaginations. Don’t literally take. But the idea of how the triangle comes
अमू््व यत ्. तं अभ्यतपत ् and भगवाि ्.
Who is भगवाि ्? आत्मा + माया just visualised the various दे वता:: Out of this cosmic
person like a bird sitting on the egg, for hatching. Similarly ब्रह्माण्डं is like ववराट् शरीरम ्.
भवता: visualization is called तपस ्. Through the तपस ् of भगवाि ् in which भगवाि ्
meditated upon ब्रह्माण्डं or ववराट् शरीरम ्. Out of this ववराट् शरीरम ् like the chicken
hatching and coming out of ववराट् the following items came. What is that तं
अभ्यतपत ् अभ्यतपत ् means visualised meditated upon. What? That अण्डं ब्रह्माण्डं .
And what did originate first? तस्य अनभतप्तस्य मुखं निरनभद्यत. The first one that came
out is वाग ् इन्न्त्द्रयं, and वाग ् दे वता. From the मुखं part of ववराट् तत्वं, अनभतप्तस्य मुखं
निरनभद्यत. निरनभद्यत means broke open. Exactly like what? यि: अण्डं . उपनिषत ् itself
gives like the hatching of the egg. And from the मुखं of ववराट् ईश्वरा or ववराट् तत्वं, वाक्
निरनभद्यत वाक् means वाग ् इन्न्त्द्रयं and वाच: अन्ग्ि: अन्ग्ि is the दे वता. So इन्न्त्द्रयं and दे वता
originated out of the mouth of ववराट् पुरुषा: So the famous पुरुषा suktam also talks
about that तस्मात ् ववराट जायत ववराजो अनध पूरुष:सजातो अध्यरर्यत- etc. The same idea.
So अन्ग्ि: here refers to अन्ग्ि दे वता. So then िानसका निरनभद्येतां. िानसका means the
घ्राणेन्न्त्द्रयं the nostrils representing घ्राणेन्न्त्द्रयं. And from the nostrils of ववराट् ईश्वरा. प्राण:
Here प्राण: refers to organ of smell. घ्राण प्राण: so घ्राण प्राण: निरनभद्यत. प्राणात ् वायु:: from
the घ्राणेन्न्त्द्रयं the वायु: दे वता is born. वायु: is the presiding deity. So अन्क्षणी निरनभद्येतां you
can understand. The अन्क्षणी the eye the physical part, the गोलकानि were opened
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out of ववराट् पुरुषा. अन्क्षभ्यां चक्षु:, चक्षु इन्न्त्द्रयं and चक्षुष: सूयव दे वता. अन्क्षभ्यां चक्षु:: चक्षुष:
आहदत्य: In each one we have to note the pair of इन्न्त्द्रयं and दे वता.
And then what is the next? कणौ निरनभद्येतां you can understand: ट्he ears कणावभ्यां
श्रोरम ् कणव refers to physical part श्रोरम ् refers to the इन्न्त्द्रयं organs कणौ is गोलकम and
श्रोरम ् is इन्न्त्द्रयं that is the difference. And from श्रोरम ्, श्रोरत हदश:। हदक् is the दे वता of,
literally हदक् means direction. But it is the name of the दे वता here. Presiding deity.
Then त्वइ निरनभद्यत; त्वक् means skin was born. Then त्वच: लोमानि; लोमा means hair.
Here hair represents स्पशव इन्न्त्द्रयं. लोमानि refers to the organ of touch.
And ओषधी विस्पतय: represents literally the plants and the trees representing वायु:
तत्वं. वायु: is the presiding deity of त्वक् also. ओषधी विस्पतय: literally means plants
and trees. But contextually it means वायु: दे वता.
Then हृदयं निरनभद्यत; हृदयं the heart came. And हृदयात ् मि: you can understand. Mind
So according to शास्त्रा mind is not in the head. Note mind is in the heart. So हृदयाि ्
मि: and what is the presiding deity of mind? मिस: चन्त्द्रमा. Moon is the presiding
deity. All these दे वताs we have learnt in one book long before. What is that? तत्विोध
remember Tatva Bodha has borrowed ideas from all over the upanishads. These
ideas are taken from this ऐतरे य and प्रश्न. And then िानभ निवरनभद्यत. िानभ was born- the
naval. िाभ्या अपाि:. अपाि: represents the organ of excretion.
And अपािाि ् मृत्यु:. मृत्यु: is the presiding deity of the organ of excretion काल दे वता.
यम दे वता is the presiding deity. And नशश्नां निरनभद्यत organ of reproduction नशश्नात ् रे त:
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रे त: refers to the reproductive organs इन्न्त्द्रयं. नसश्नं is गोलकम. रे त: is the इन्न्त्द्रयं. There is
a physical portion and there is a power to generate, the power is called इन्न्त्द्रय, the
physical part is called गोलकम. So उपस्त इन्न्त्द्रयं. And रे तसा: आप:. आप: is the दे वता water
is the दे वता. So in short, all the इन्न्त्द्रयंs and दे वता:: originated.
Then came what? संसार. Because once the organs are there: I want, I want. Each
organ will ask for one thing. They give the heading itself desire. We talk about
प्रजहानत यता कामाि ्. But they write desire and list is given. Then each organ asks for
things. That is going to be said. We will read. Page 37. So I think with the previous
mantra section one is over. Chapter one section 1.
Now we are going to enter chapter one section 2.
CHAPTER ONE: Section 2
ता एता दे वता: सृिा: अन्स्मन्त्महत्यणववे प्रापति ् तमसिा वपपासाभ्यां अन्त्ववाजवत ्| ता येि अब्रुवि ्
आयतिं ि: प्रजािीहह यन्स्मि ् प्रनतविता अन्त्िमदामेनत | ताभ्यो गामाियत ् ता अब्रुवि ् ि वै
िोsयमलनमनत | ताभ्योsश्वमाियत ् ता अब्रुवि ् ि वै िोsयमलनमनत | ताभ्य पुरुषमाियत ् ता अब्रुवि ्
सुकृतंितेनत | पुरुषो वाव सुकृतं |
So ता एता दे वता सृिा all the devatas and we have to include all the indriyams. The
indriyams and devatas created by the atma with the help of the अन्स्मन्त्महत्यणववे
Mahati arnave into the ocean of samsara; the huge samsara stratum less samsara
the endless samsara. प्रापति ् - अन्स्मन्त्महत्यणववे प्रापति ्. प्रापति ् means all fell into the
samsara.
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And why they fell into samara? तमसिा वपपासाभ्यां अन्त्ववाजवत ्. Bhagavan associated
Brahmanda as well as the indriyams and the devatas with two powerful forces, in
the form of hunger and thirst. असिा means hunger. वपपासाmeans thirst. असिा
वपपासाभ्यां अन्त्ववाजवत ् means associated. That means first brahmandam itself is
associated with asana pibasaa. So tam refers to Virat sareeram. In the virat
sareeram itself asana pibasa was created.
And that asana pipasa in the virat sareeram, hunger and thirst got into what?
Genetic transference. From the virat only it got transferred into all the indriyams
and all devatas. Therefore just as a baby the moment it comes down it asks for
what? Milk from the mother. Who teaches the baby? Right from the beginning the
hunger starts; the thirst starts. Initially at the grosser level. Then it becomes at
subtler level. Eyes want to see beauty; ears want to hear wonderful music; nose
wants all types of fragrance. Thus hunger and thirst expresses in the form of
desire at the level of all organs. At the emotional level, I need love care, support
etc.; at the intellectual level I need companion. Compatibility. First a person says I
am alone. Life is bore. I need a companion. That will come in Brihadaranya
Upanisad. So a companion I want.
And in the companion I want what? Compatibility. All these are endless desires. A
person may be 78 year old and 70 year old wife dies and he gets married too. And
Dayananda Swami says he calls that lady, a girl friend. The swamiji said I thought I
am going to see a girl;and who comes is 70 year old another woman. But one is
gone. But still there is a need for company. This is the lot of sthoola sukshma
sareera.
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Therefore they fell into what? samsara. And this is a hunger which will never be
satisfied. That is why at the time of death also, a person dies with many unfulfilled
desire and naturally what will happen? Next janma: कामान्त्य कामयते मन्त्यमाि:
कामनभजावयते तर तर. the only method of fulfilment is what? Transcend this triangle.
What triangle adhyatma adibhuta adidaiva. And go to the adishtana atma.

Otherwise life will be a continuous struggle. This is what the upanishads wants to
present. With that intention it says the devatas and you have to supply the
indriyams they all fell into the amsara with hunger and thirst. Now to fulfill the
desire they have to work and acquire; grab and grab. And if you have to work and
acquire for fulfilment, indriyams require, the support of a physical body. Mere
sense organs cannot do anything. Therefore sthoola sareeram is required for the
fulfilment of desires.
Therefore the sense organs and devatas are sending an application to Bhagavan.
What is that? give us appropriate body so that we can become karta. First pramata.
pramata means read the advertisement. That is called pramata enga pokalm this
evening. So prmata looks for things. Then karta acts and bhokta hopes that it will
get fulfilment. This kartrutvam bhoktrutva prmatrutvam can get activated only
when a physical body is there. Therefore the devatas address ta” enam abruvan.
These unembodied devatas – now they are bodiless. Un-embodied devatas and
unembodied indriyams; they are approaching Bhagavan. You should not ask how
they travel? Therefore as I said the message must be received. Don’t go into finer
details; the idea to be conveyed is desire is there. We need body to do karma. That
is the emphasis. So Ta: devataa: enam abruvan addressed Bhagavan. aayatanam
na: prajaneehi aayatnam means sthoola sareeram. So we are all in the form
software. We require a hardware. So give us a sthoola sareeram na : for all of us.
prajanieehi may you provide. So thus first shopping. So this is the first shopping
when the devathas went to Bhagavan to purchase what? body. Thereafter only
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dress, and Bhagavan also the cosmic shopkeeper, he offers varieties of body. One
is cow sareeram. And then all the devathass said and you know what is happening
now. dadri badri and all. Cow means problem it cannot survive for long. So devatas
said we don’t want cow body we don’t want horse body all of them they say no.
and Bhagavan brings manushya sareeram. And all the devatas and the indriyams
purchase manushya sareeramas it were because manushya sareeram alone can
fulfill all the desires of dharma artha kama and moksha. This is going to be this
portion. We will read in the next class.
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04. Aitareya_upanishad Section I-2 & I-3 (notes) 19-10-2015
ॐ वाङ् मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ्| आववराववमव एनध| वेदस्य म आणी स्ि: श्रुतं
मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम| ऋतं वहदष्यानम| सत्यं वहदष्यानम |तन्त्माववतु
तद्वक्तारमवतु| अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:
Page 38, 3rd line from the top
ताभ्य: पुरुषमाियत्ता अब्रुवि ् सुकृतं ितेनत; पुरुषो वाव सुकृतं | ता अब्रवीद्यिायतिं प्रववशतेनत |
अन्ग्िवावग्भूत्वा मुखं प्राववशत ् वायु: प्राणो भूत्वा िानसके प्राववशत ् | आहदत्यश्चक्षुणीभुत्व वा अन्क्षणी
प्राववशत ् हदस: स्रौरं भूत्वा कणौ प्राववशि ् ओषहद विस्पतयो लोमानि भूत्वा त्वचं प्राववशि ् चन्त्द्रमा
मिो भूत्वा हृदयं प्राववशत ् मृत्युरपािो भूत्वा िानभं प्राववशत ् आपो रे तो भूत्वा नशश्नं प्राववशि ् |
तमसािावपपासे अब्रूतां आवाभ्यामवपप्रजािीहहनत | ते अब्रवीत ् एतास्वेववां दे वतासु आपजामीं एतासु
भानगन्त्यौ करोमीनत | तस्माद्यस्यै कस्यै च दे वतायै हववग्रुह्य

व ते भागीन्त्यावेवास्यां अशिावपपासे
भवत:| ५.२० |
We are in the second section of the first chapter of ऐतरे य उपनिषत ् and as I said in
the introduction the first three chapters concentrate on श्रॄवि. The arrival of the
universe, out of the माया शवक्त of आत्मा or ब्रह्मि ्. आत्मा the consciousness principle, is
not directly involved in the श्रॄवि. In the presence of the आत्मा, माया becomes
capable of evolution. Just as in the presence of the electricity, the gadgets could do
their function. Similarly in the presence of आत्मा, माया evolves. The corresponding
the Gita sloka you should remember मयाध्यक्षेण प्रकृ नतः सूयते सचराचरम ्. In the 9th
chapter Lord Krishna says in the mere presence of Me, the changeless ब्रह्मि ् the
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consciousness principle प्रकृ नत otherwise called माया otherwise called matter
principle evolve into the universe. And the creation of the universe is described in
several उपनिषत: in several ways. In ऐतरे य उपनिषत ् it is in a peculiar fashion. And we
saw first भगवाि ् created ववराट् otherwise called ब्रह्माण्ड. Otherwise called the cosmic
body. And from various parts of the cosmic body, All the दे वता: and इन्न्त्द्रयान्ण were
created. The दे वता: are called अहददै व.ं इन्न्त्द्रयान्ण sense organs are called अध्यात्मं.
अध्यात्मं and अहददै वं are created. And both of them are material in nature. One is at
the micro level. Another is at the macro level. Both of them are products of प्रकृ नत
only. And therefore the इन्न्त्द्रय दे वता श्रॄवि are mentioned. And what are the इन्न्त्द्रयान्ण
and the दे वता:? We should remember Tatva Bodha. ज्ञािेन्न्त्द्रयान्ण are there. For each
one corresponding दे वता: are there. कमेन्न्त्द्रयं etc. They are there. And thereafter the
उपनिषत ् wants to point out that संसार doesn’t belong to आत्मा. संसार is a problem
belonging to प्रकृ नत only. And to show that संसार belongs to the प्रकृ नत even at the
इन्न्त्द्रय and दे वता levels, the उपनिषत ् presents संसार problem in a particular language.
And that is hunger and thirst. Hunger and thirst are expressions at the grossest
level of the body. But the same hunger and thirst are there at different levels. At
the emotional levels. At the intellectual level. Therefore, hunger and thirst
represents the expression of संसार. And this is possible because of the sense of
अपूणत्व वं. Hunger and thirst are because I want more either at the stomach level.
When do you want more? Because you are not full. As long as you are not full you
will ask for more idlies more dosais and more chapattis. Your aim is पूणत्व वं, at the
stomach level. Until you discover पूणत्व वं you will have hunger for more. This should
be extended at the emotional level also; we want more. At the intellectual level
also we want more. Thus अपूणत्व वं, and अपूणत्व वं based desire, both are there at the
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level of every इन्न्त्द्रयं. At the level of every दे वता also. And these दे वता: and इन्न्त्द्रयान्ण
wanted to make themselves पूणत्व वं. How? By satiating their hunger and thirst. But if
they have to fulfill themselves they have to work for it. And working is possible only
if they have शरीरं . The cosmic शरीरं of ववराट् called ब्रह्माण्डम ् being all-pervading it
cannot do any work. And Therefore the दे वता: and इन्न्त्द्रयान्ण require what? Not समवि
शरीरं . समवि शरीरं cannot do any work. Therefore they want व्यवि शरीरं . Or individual
body. For what purpose? Hunger and thirst can be satisfied.
These are all presented in story form. But what is the vedantic message? At the
end of ऐतरे य उपनिषत ्, the story part is the remnant part, to be thrown. The
essential message is अपूणत्व वं and desire they belong to अध्यात्म and अहददै वं which is
a product of प्रकृ नत. आत्मा doesn’t have अपूणत्व वं. आत्मा doesn’t require to make it
fulfilled. Therefore आत्मा is ever पूण:व अिात्मा is never पूण:व . Even you eat your full
navaratri prasadam – even if you eat to your full and come to class, after 2 hours
again hunger comes. Therefore अिात्मा is never पूण.ं आत्मा is ever पूण.ं This is the
message that is going to be given. For that the story continues. These दे वता: and
इन्न्त्द्रयं wanted a body. And therefore they went for body shopping. Body shopping
has got some other meaning. So they went for body shopping.
And भगवाि ् from his cosmic maal, he showed varieties of bodies like Deepavali sale
purchasing varieties of bodies: अश्व शरीरं गो शरीरं etc. दे वता: said this is not what we
want. When भगवाि ् showed मिुष्य शरीरं , दे वता: said सुकृतं. सुकृतं means well done. Very
good design because in मिुष्य शरीरं alone free will, has full expression. Every जीव:
has free will. Free will is an integral part of every जीव: But the free will can be
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expressed only when the appropriate शरीरं comes. As long as I have मिुष्य शरीरं I can
express my free will. The moment I take a पशु शरीरं in the next जन्त्मा what will
happen to my free will. Free-will will be there but it cannot be expressed. And every
animal can express the free will when? Only when they also get a मिुष्य शरीरं .
Therefore मिुष्य शरीरं is very, very precious. First of all free will is possible.
Therefore we can choose goals and work for that. We can get अिव काम and धमवand
finally even मोक्षा is possible. Therefore what did the दे वता: do? They purchased
मिुष्य शरीरं .
This is the portion we were seeing in the last class. Look at the third line. ताभ्य:: पुरुषं
आियत ्. This is at page no 38 ऐतरे य उपनिषत ् you have brought the right book I hope.
Because ऐतरे य and तैनतरीय for hearing looks the same. So ताभ्य: means दे वताभ्य:; To
those gods. पुरुषं आियत ् here the word पुरुष:; not male. Very careful पुरुष: मिुष्य शरीरं
including both male and female. So पुरुष: शरीरं आियत ्. आियत is there. We have to
split it as आियत ्. Then ता: अब्रुवि ् separate sentence. All the दे वता: are very, very
happy and therefore they said pack it and bill. So we will pay and what is the
payment for getting मिुष्य शरीरं ? महा पुण्यं. A very great पुण्यं is required for
purchasing मिुष्य शरीरं . So ता: अब्रुवि ् the दे वता: told the सुकृतं सुकृतं िद so this body is
indeed auspicious sacred body. शोभिं मनगल शरीरं पुण्य शरीरं उत्तम शरीरं . िद is
emphasis. Indeed .definitely. पुरुष:: िद सुकृतं पुरुष:: again carefully note मिुष्य शरीरं .
मिुष्य शरीरं minded is the best creation of god. And then what did भगवाि ् do? भगवाि ्
addressed al the दे वता: and इन्न्त्द्रयान्ण. दे वता means the presiding deities. How do you
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translate दे वता:? Presiding deities. इन्न्त्द्रयान्ण should be translated as sense organs
भगवाि ् addressed all of them.
What is that? Now that you have got a body Ii have given you. May you all do
gruhapravesam? Enter the body. This is not the अिुप्रवेश of the आत्मा. आत्मा अिुप्रवेश
will come only late. Here we are talking about entry of इन्न्त्द्रयान्ण and along with the
sense organs even दे वता: also partially enter the body. According to शास्त्रा, in our eye
गोलकं not only चक्षुर ् इन्न्त्द्रयं is there. सूयव दे वता अंस: part of the grace of helping of सूयव
दे वता is there in the eye. Therefore in the physical body not only the sense organs
have to enter. दे वता: also partially have to. Therefore भगवाि ् gave a commandment.
May you enter?
And enter how? Don’t crowd. Take your own respective position. चक्षुर ् इन्न्त्द्रयं should
go to the head or leg. चक्षुर ् इन्न्त्द्रयं should occupy the place. श्रोरं this place is called
गोलकं श्रोर इन्न्त्द्रयं इन्न्त्द्रयं should come to its गोलकं; every sense organs have got
allocation in the physical body. May you go and occupy your own respective
location. Who commands whom? भगवाि ् commands दे वता: and इन्न्त्द्रयान्ण. That is
said here. ता अब्रवीत ्. ता; Sanskrit students हद्वतेया िहुवचिं सुकृतं is the subject सुकृतं ; ता
अब्रवीत ्. भगवाि ् addressed those दे वता:. यिायतिं प्राववशत ् इनत. यिायतिं means
according to your allotted location. According to your room no. According to your
allotted location आयतिं means location गोलकं यिायतिं means according to allotted
location. प्राववशत ् may you enter? इनतसुकृतं: all of them; all of them in queue. Each
one entering and occupying its position. How did they occupy? The list is given.
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अन्ग्िवावग्भूत्वा मुखं प्राववशत ्. In fact the Sanskrit itself you can follow. अन्ग्ि दे वता वाग ्
भूत्वा joining the वाग ् इन्न्त्द्रयं organ of speech अन्ग्ि दे वता and organ of speech-
because अन्ग्ि is the presiding deity of speech. Therefore अन्ग्ि दे वता, वाक् अन्त्तर ् भूत्वा
occupying or along with वाग ् इन्न्त्द्रयं मुखं प्राववशत ्. Entered the mouth. Therefore in
mouth not only वाग ् इन्न्त्द्रयं is there. अन्ग्ि दे वता also is there. That is why some
people’s speech is very fiery. Because अन्ग्ि is there. Spewing fire and all especially
when they are angry you should keep away why because अन्ग्ि. And that is why in
Vishnu Sahasranama ध्याि श्लोका also भूः पादौ यस्य िानभर-् ववयदसुर निलश्वन्त्द्र सूयै च िेरे
। काणाववाशाः नशरोद्यौर-् मुखमवप दहिो. In ववश्व रूपं also mouth has got what? अन्ग्ि तत्वं
that is why in the 11th chapter all the Kauravas entered what? The fiery mouth of
भगवाि ्. Why the word fiery is used? Because fire is the presiding deity of the organ
of speech. Therefore अन्ग्ि: वाग ् भूत्वा मुखं प्राववशत ्. Similarly वायु: प्राणो भूत्वा. वायु: is दे वता.
प्राण: is इन्न्त्द्रयं. Here the word प्राण; means smelling organ. Organ of घ्राणं. िानसके
प्राववशत ्. Entered the nostril. प्राववशत ् आहदत्य:: चक्षुभत्

ुव वा, the सूयव दे वता here भूत्वा must be
translated as along with चक्षु:: अन्त्तभुत्व वा इत्यिव: चक्षुषािव: along with the eye अन्क्षणी
प्राववशत ्. अन्क्षणी is the physical part of the eyes. The गोलकं. अन्क्षणी प्राववशत ्.
Then ओषहद विस्पतय:: लोमानि भूत्वा. ओषहद विस्पतय: again a दे वता to be precise वायु
दे वता along with लोमानि. लोमानि literally mean hair. Last class I have told. Liberally
लोमानि means hair. Here we should take it as sparsa इन्न्त्द्रयं the organ of touch. The
sense of touch along with that त्वचं प्राववशत ् entered the physical skin which is the
गोलकं. त्वचं प्राववशत ्.
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Then चन्त्द्रमा मिो भूत्वा हृदयं प्राववशत ्. The moon along with the mind entered the हृदयं
the heart. मृत्युरपािो भूत्वा िानभं प्राववशत ् मृत्यु दे वता Yama Dharma Raja. अपाि: here
means organ of excretion. पायु इन्न्त्द्रयं अपाि: पायु इन्न्त्द्रयं भूत्वा िानभं प्राववशत ् the naval.
आपोरे तो भूत्वा नशश्नं प्राववशि ्. आप:; the water दे वता वरुण दे वता .रे त: भूत्वा the organ of
reproduction. उपस्तेन्न्त्द्रयं भूत्वा नशश्नं प्राववशत ्. Entered the नशश्नं the organ. Up to this all
these have occupied.
And if they are there by themselves no संसार. Because no desires will be there. But
problem is what? Hunger and thirst also entered along with them. Like the baby
coming out hungry for milk. Similarly; so तं अश वपपासा अब्रूताि ्. So hunger and thirst,
asked भगवाि ्. These are all stories. Hunger talk. அம்மொ அம்மொ ஹங்கருக்கு
ைொயும் உண்றைொடி எல்லொம் றகக்கபைொது. Therefore these are all stories.
Message is different. Hunger and thirst addressed the Lord, which place we should
occupy. And remember hunger and thirst is not regular hunger for food only. The
general hunger or desire for everything. The sense of अपुणत्व वं, wanting. Where
should I go? Then भगवाि ् says may you occupy all the place indicating what? There
is hunger and thirst for all the ज्ञािेन्न्त्द्रयान्ण and all the कमेन्न्त्द्रयान्ण, प्राण, अन्त्तकरणम ्.
All of them keep on demanding. Greed. So तं. तं means ईश्वरं . अशिा वपपासे अब्रूतां. A
hunger and thirst addressed. And what did they ask? आवाभ्यां अनभप्रजािीहह. आवाभ्यां
for us both, both means hunger and thirst. अनभप्रजािीहह may you consider, and allot
an appropriate place. An appropriate place we have to supply अनभप्रजािीहह. May you
consider and allot. Then भगवाि ् said for you no separate place. You have to go
along with every इन्न्त्द्रयं and every दे वता. That is the answer. ते अब्रवीत ्. ते here means
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hunger and thirst. हद्वतीय ववभवक्त: and the subject of the sentence we have to supply
सुकृतं: भगवाि ् addressed, hunger and thirst in reply to their appeal or request.
And what is that? एतासु एववां दे वतासु आभजानम may you have sharing accommodation.
When children go what accommodation? Stay with somebody else. Sharing
accommodation may you have? So no separate place for you. एतासु दे वतासु means
along with all the दे वता: and you have to include all the इन्न्त्द्रयान्ण. आभजानम ई am
recommending suggesting as your accommodation. And therefore एतासु भानगन्त्यौ
करोमीनत whatever the दे वता: receive, whatever the sense organs receive, may you
have a share from that. So एतासु भानगन्त्यौ करोमी means may you share whatever
they get. And therefore what happened? तस्मात ्. यस्यै कस्यै च दे वतायै हववगृह्य
व ते.
Whenever we offer any oblation to any दे वता, then that हवव: will go to not only the
दे वता, it will be shared by what? Their hunger nd thirst also. That is why hunger and
thirst get satisfied when oblations are given. So यस्यै कस्यै च दे वतायै; हवव: गृह्यते.
भानगन्त्यां एव along with the दे वता:. The दे वता: have got 2 shareholders. Waiting there.
They are waiting there to receive. So भानगन्त्यौ अशिा वपपासे they share. भवत:; and this
is not only with reference to the दे वता. It is with reference to the इन्न्त्द्रयान्ण also.
Whatever we offer to our ज्ञािेन्न्त्द्रयं and our कमेन्न्त्द्रयं the hunger and thirst in them
will get satisfied. So this is the शरीर श्रॄवि:
So what all श्रॄवि we have seen now? First लोक श्रॄवि then ववराट् शरीर श्रॄवि called ब्रह्माण्डम ्,
thereafter we saw दे वता इन्न्त्द्रय श्रॄवि together. दे वता इन्न्त्द्रय श्रॄवि, then the next level शरीर
श्रॄवि the स्िूल शरीरं . Now what is going to be the final श्रॄवि. Now that hunger and
52
thirst are there, there must be food for all of them. अन्त्ि श्रॄवि has to come. That will
be said in the third section. We will see. Page no 45.
First Chapter Section 3
स ईक्षतेमे िु लोकाश्च लोकपालाश्चान्त्न्त्मेभ्य: सृजा इनत | सोsपोsभ्यतपत ् ताभ्योsनभतप्ताभ्य:
मूनतवरजायत | या वै सा मूनतवरजायत अन्त्िं वै तत ् | तदे तदनभस्रुिं परानत्यन्जघांसत ् |
तद्वाचान्जघृक्षत ् ,तन्त्िाशक्िोद्वाचा ग्रहीतुं | स यद्वै िद्वाचागृहैष्यद् अनभव्याहृत्य है वान्त्िमरप्स्यत ् |
तत ् प्राणेिान्जक्षत ् तन्त्िशक्िोत ् प्राणेि ग्रहीतुं | स यद्वै ित ् प्राणेिाग्रहै ष्यद् अनभप्रराण्य
वान्त्िमरप्स्यत ् त्चक्षुषान्जघृक्षत ्, तन्त्िशक्िो्चक्षुषा ग्रहीतुं | स यिै ि्चक्षुषाग्रहै ष्यद् दृष््वा
है वान्त्िमरप्स्यत ् | त्रोरेणान्जघृक्षत ् तन्त्िाशक्िो्रोरेण ग्रहीतुं | स यिै ि्रोरेणाग्रहै ष्यत ् श्रुत्वा
है वान्त्िमरप्स्यत ् | तत्वचान्जघृक्षत ् तन्त्िाशक्िोत्वचा ग्रहीतुं | स यदधैिात्वचा ग्रहै ष्यत ् स्पृष््वा
है वान्त्िमरप्स्यत ् | तन्त्मिसान्जघृक्षत ् तन्त्िाशक्िोन्त्मिसा ग्रहीतुं | स यिै िन्त्मिसाग्रहै ष्यत ् ध्यात्वा
है वान्त्िमरप्स्यत ् | तान्््श्नेिान्जघृक्षत ् तन्त्िाशक्िोन्््श्नेि ग्रहीतुं | सयिै िन्््श्नेिाग्रहै ष्यद्
ववसृज्य है वान्त्िमरप्स्यत ् | तदापािेिान्जघृक्षत ्, तदावयत ् | सैषोन्त्िस्य ग्रह: यद्वायु: अन्त्िायुवाव एष
यद्वायु:
All tongue twisters. Only the words are difficult. The final meaning is very simple
only. So अध्यात्मं is over. अहददै वं is over. And for them the body is also there. And the
most problematic thing is अशिाय and वपपास. The sense of अपुणत्व वं pervading
अध्यात्मं and अहददै व.ं And therefore they require something to satisfy the man.
And tragedy is what? Nobody can become पूण;व by acquiring any number of things
because finite+ finite = finite. + Finite = finite. Therefore as long as we are going to
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be in this chakkar of अध्यात्मं, अहददै वं and अनधभूतं, trying to satisfy by doing more
and getting more we are going to be in पुिरवप जििं an पुिरवप मरणं cycle. Therefore
we have to think out of the box and try to get out of this circle itself. Remaining
here you can never solve the problem. Just as a dreamer having a nightmarish
dream - the best solution of nightmarish dream is what? Not going to dream
astrologer. There will be many there also. Therefore you can go to dream
astrologer. Or you can go to dream प्रश्न. You can go to dream राहु केतु and all. But
when there is a problem in dream the best solution is what? Wake up. उवत्तित, जाग्रत
प्राप्यावराि ्. But this method people don’t know. Therefore they are अध्यात्म and
अहददै वं together as a joint venture. They are working in the field of अनधभूतं and
procuring more and more and never getting satisfied. Here that अनधभूत श्रॄवि
otherwise called अन्त्ि श्रॄवि is going to be talked about. स: ईक्षत स: means आत्मा the
original परमात्मा. With माया शवक्त understood. Therefore ईश्वर; ईक्षत | ईक्षत means
visualised. इमे िु लोकाश्च लोकपालाश्च I have created the लोका:. दे वता: The इन्न्त्द्रयान्ण, the
शरीरान्ण the hunger and thirst. I have to arrange for food creating hunger without
providing for food will be incomplete श्रॄवि. Wherever hunger is there, there must be
provision or food also. Therefore भगवाि ् thought एभ्य:; अन्त्िम ् सृजा. एभ्य:: means for
all the दे वता:. And इन्न्त्द्रयान्ण which are feeling अपूणं with hunger and thirst. एभ्य:;
अन्त्िम ् सृजा. अन्त्िम ् means food. Even though food is there for every sense organs,
the उपनिषत ् here is talking about one food. That is the regular food that is
consumed. But from that we have to extend to all other forms of अन्त्िम ् also. So
एभ्य: दे वताभ्य:: अन्त्िम ् सृजा. Let me create;
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And how does भगवाि ् create? Remember भगवाि ् creation is mere will or संकल्प only.
Therefore स; आप: अभ्यतपत ्. He meditated upon the पञ्चभूतानि again. Literally आप:
means waters. हद्वतीया िहु वचिं. And here the word waters represent all the
पञ्चभूतानि. अभ्यतपत ् अभ्यतपत ् means he meditated upon. भगवाि ् meditated. And as
even he meditated by भगवाि ्’s संकल्प अन्त्िम ् arose. अन्त्िम ् means all forms of food,
consumed by all forms of living beings. But in the case of human beings the food
consumed by humans beings. So the commentators, व्रीहह, यवानत rice etc. Assuming
we are all vegetarians. So ताभ्य: अनभतप्ताभ्य:; from those पञ्चभूतानि meditated upon
by God मूनतव: अजायत: solid materials evolved in the form of varieties of अन्त्िम ्. मूनतव:
means solid materials. Solid stuff.
In the form of अन्त्िम ्. अजायत. And this food we have to consume to satisfy the
hunger and thirst. And for consuming the food, which one is the relevant and most
important principle within the body is the question. Now the उपनिषत ् says various
organs try to consume food. Because they are fresh born. They didn’t know, what
to do. Therefore each organ tried to consume food. Then the उपनिषत ् tells the
story, the food ran away. Like Disney cartoon stories. The food ran away. It is said.
But ran away doesn’t mean ran away. Imagine dosai and chapattis are running.
Running away means, they did not enter the body. And it exhausted all of them.
The hand can put in the mouth also. Even the mouth can taste also. But what is the
crucial faculty which helps us consume food. It is the capacity to swallow. The
swallowing power is अपाि प्राण: | अपाि प्राण: is the प्राण शवक्त which goes downwards
from the mouth to the stomach. Taking the food from the mouth to the stomach.
अपाि stands for excretion also because that is also downward movement. But here
we are not talking about excretion अपाि, but we are talking about swallowing
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अपाि, because of which we are able to swallow. We take swallowing for granted.
But only when we get into difficulties sometimes due to one reason or the other, a
person will have to die. Food may be plenty. But a person may die. And therefore
the उपनिषत ् presents it in the form a long story. What is that? Each organ goes. The
food runs away. Only one we will see.
So या वै मूनतवरजायत the solid stuff that was born, out of ईश्वरस्य meditation on the
पञ्चभूतानि, अजायत. तत ् that solid stuff is अन्त्िम ्. And तदे तत ् अनभसृि.ं And that food was
running away from the दे वता: and इन्न्त्द्रयं पराङ् अत्यन्जघां तत ् means running away.
Running away is within inverted commas. It only means, it did not enter the body
by itself. And since the food did not enter the body what did the organs decide?
Each organ wanted to take that food and consume. None of them could do it. What
is the first one वाच अन्जघृक्षत ्. वाक् stands for organ of speech. And what can organ
of speech say? He may say food come inside, food come inside. So by talking food
is not going to enter. For तत्वाच अन्जघृक्षत ् अन्जघृक्षत ् means attempted to consume.
What attempted? वानगन्न्त्द्रयं attempted to consume food through that इन्न्त्द्रयं. ि
अशक्िोद्वाचा ग्रहीतुं .it was not able to consume. And then the उपनिषत ् says if only
वानगन्न्त्द्रयं had succeeded in consuming, then eating would have been simple.
Because you have to only talk. So you come, you come, once you say enter one by
one it will enter. Since वाक् failed in the first attempt, now also we cannot consume
food through वानगन्न्त्द्रयं. So यद्वै िद्वाचागृहैष्यद् that tongue twister sentence means if
only it had succeeded in consuming the food through वानगन्न्त्द्रयं, now also we could
have done that. But it did not happen.
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So अनभव्याहृत्य है वान्त्िमरप्स्यत ् अनभव्याहृत्य है वान्त्ि अन्त्िम ् अरप्स्यत by naming the
various food items you will start belching. Only give a list of food items. Read. In
hotel you have to read out. Then you come with full tummy. Doesn’t happen
अरप्स्यत means it would have satiated itself. तृप ् दातु तृनप्त: it could have got तृनप्त. And
the rest of the portion I am not going to elaborate. Because the उपनिषत ् is referring
to each organs. Each one tried and each one failed. तत ् प्राणेि that is smelling organ
then चक्षुषा it tried with eyes तत ् श्रोरेण with the ears. Then त्वच with the help of skin.
Then next one मिसा through meditation it wanted to consume food. It did not
succeed. Then नशश्नेि up to the organ of procreation all organs are mentioned. Then
come to the lat part. That is relevant. So I will tell you where we should come. Page
no 46, first paragraph, last 2 lines. तत ् अपािेि. अपाि is the अपाि प्राण the swallowing
power, by which alone the food is pushed inside.
So अपािेि न्जघृक्षत ् and at last तत ् आवयत ्. आवयत ् means it consumed. It could swallow
the food. And therefore स: एष: अन्त्िस्य ग्रह:: यद्वायु::. Therefore the अपाि प्राण वायु is
called the consumer of अन्त्िम ्. And therefore it is given a title अन्त्िायु:: the one who
lives doing only one thing. What is that? Keep on swallowing. Therefore it is called
अन्त्िायु:अन्त्ि जीवि: constantly consuming. So with this the अन्त्ि श्रॄवि is also over. अन्त्ि
श्रॄवि represents not only the food for the stomach. As I said we should supply food
for all the sense organs. शब्द स्पशव रूप रस गन्त्ध . Then for emotions there should be
love, compassion, care etc. They are all emotions. Food that the mind needs. I read
a story. Just one minute. There was a person who was almost an orphan. Nobody
was there. And he was in the hospital dying. But he was blind. And a person went
to the hospital and gave a rose regularly saying I love you. And that person
because of that love-somebody is there to love me he survived. After sometime the
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person got the news the patient in the bed to whom he was giving the rose was
the wrong patient. The address, room no, bed no was wrongly taken by him. And
therefore, from the next day he went to another room and gave the rose to
somebody else. Within a few days this person died. This person means the
previous person who was receiving the rose. Somebody in the hospital giving the
rose and saying I am loving and caring. That can keep the living being alive. Mind
looks for that. That becomes अन्त्िं. भगवाि ् created love care compassion as food.
Similarly भगवाि ् created for intellect infinite Ph.D. possibilities. How many Ph.ds
and Nobel prizes come? Are we able to exhaust? We are not able to exhaust. That
is food for what? अन्त्िं for िुवि together we call अनधभूतं thus अध्यात्म, अहददै व,अनधभूत
श्रॄवि part is over. Hereafter what did भगवाि ् do? That we will see in the next class.
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05. Aitareya_upanishad Section I-3 (notes) 26-10-2015
श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम | ऋतं वहदष्यानम| सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु| अवतुमां ! अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:
Page no 46 first paragraph last two lines.
तदापािेिान्जघृक्षत ्, तदावयत ् | सैषोन्त्िस्य ग्रह: यद्वायु: अन्त्िायुवाव एष यद्वायु:
We are in the third section of the first chapter of ऐतरे य उपनिषत ्. And as we saw in
the last few classes the उपनिषत ् introduces ब्रह्मि ् in the name of परमात्मा. And that
परमात्मा ब्रह्मि ् is the cause for the creation. With its creative power called माया शवक्त.
माया शवक्त is not separately mentioned, because the शवक्त doesn’t exist separate from
ब्रह्मि ्. Therefore not mentioned. And from that ब्रह्मि ् with माया शवक्त alone the entire
universe is born. And through this the corollary is that since the entire creation is a
product it exists only in the form of a िाम and रूपा. Because there are no products
other than names and forms. Remembering what example? There are no
ornaments other than names and forms. There is no substance called ornament
because substance happens to be the gold alone. Therefore the first message
given through the creation is कारणं is एक सार नित्य and सत्यं. कायं is अिेक, असार,
अनित्य and असत्यं. In short ब्रह्म सत्यं जगत ् असत्यं. असत्यं is otherwise called नमथ्या. The
whole universe is नमथ्या.
And you have to make an aside note. When we use the word नमथ्या, we accept 3
possibilities in नमथ्या. नमथ्या is experienceable. नमथ्या is experinceable. नमथ्या is
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available for transaction. नमथ्या is very, very useful also. Even though
experinceability transactability and utility (ETU) are there, still we call the world
नमथ्या because only one reason. It doesn’t have existence of its own. And what is
the example you should remember? Immediately स्वप्िा or dream. Dream is
experinceable. Dream is transactable. And dream is useful also in dream. In

dream it has got experinceability transactability and utility. Still dream is
considered नमथ्या because it doesn’t have an existence of its own. Its existence is
lent by whom? Me the waker the creator. This is one lesson that was given. And
the second lesson was also given through the unique श्रॄवि developed in ऐतरे य. And
what are the stages we saw? Difficult to remember. If you remember great.
Otherwise ok. First लोक श्रॄवि the 14 लोका:, Then दे वता श्रॄवि in उपनिषत ् it is called
लोकपाल: लोकपाल means दे वता श्रॄवि along with दे वता इन्न्त्द्रय श्रॄवि: and after इन्न्त्द्रय श्रॄवि
शरीर श्रॄवि: for them to occupy a body was created. And finally अन्त्ि श्रॄवि: food for the
इन्न्त्द्रयं and दे वता. So लोक श्रॄवि, दे वता श्रॄवि इन्न्त्द्रय श्रॄवि शरीर श्रॄवि अन्त्ि श्रॄवि. And while talking
about these stages of creation, the उपनिषत ् added one thing. That is once the
इन्न्त्द्रयान्ण and दे वता: were created, they were afflicted by 2 powerful forces. And that
is unique to ऐतरे य to be noted. Both दे वता: and इन्न्त्द्रयं are associated with do you
remember? Hunger and thirst which represents desire, and sense of अपुणत्व वं. So
दे वता: also had the problem of अशिा वपपासा. इन्न्त्द्रयान्ण also had hunger and thirst.
And after they came to the body also they had. And therefore constantly asking for
more and more. Any amount we eat, no satisfaction. The reason is अपूणं by a
process of acquisition can never become पूण.ं This is a unique message. This sense
of अपुणत्व वं, अपुणत्व वं means what? I am not translating. Suddenly don’t think of मोदकं
and inside पूणं and all. That is ok alright. अपूणं means sense of incompleteness.
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Always missing something or the other. குவே ஒன்றும் இல்வல exists only in
the song. Not in our mind. And we gave a triangular name also. दे वता is called
अनधदै वं. And इन्न्त्द्रयान्ण are called अध्यात्मं. And अन्त्िम ् food that satisfies different
sense organs, is called अनधभूत.ं अध्यात्मं अनधदै वं अनधभूतं. And through this, another
very important message is given. That also we should remember. The अपुणत्व वं
problem belongs to only दे वता and इन्न्त्द्रयं which are products of माया. आत्मा itself
doesn’t have the problem of अपुणत्व वं. Only इन्न्त्द्रयान्ण and दे वता:, two come under
आत्मा or अिात्मा. Both of them are अिात्मा. Both of them are माया, ववकार; they alone
has got संसार problem. आत्मा itself doesn’t have. This Lord Krishna conveys, in an
unique pair of verses in the 18th chapter of Bhagavad Gita borrowed from ऐतरे य.
The 18th chapter two verses he says
अनधिािं तिा कताव करणं च पृिन्ग्वधम ् |
ववववधाश्च पृिक्चेिा दै वं चैवार पञ्चमम ् || १८- १४ ||
दै वं means अनधदै वं the दे वता. After mentioning our body sense organs and दे वता: in
the next verse Lord Krishna says,
शरीरवाङ्मिोनभयवत्कमव प्रारभते िरः |
न्त्याय्यं वा ववपरीतं वा पञ्चैते तस्य हे तवः || १८- १५ ||
These 5 factors alone are कताव and भोक्ता. आत्मा is not involved in any one of them.
And then in the next श्लोका Lord Krishna says,
तरैवं सनत कतावरमात्मािं केवलं तु यः |
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पश्यत्यकृ तिुवित्वान्त्ि स पश्यनत दम

ु नव तः ||१८- १६||
यस्य िाहं कृतो भावो िुवियवस्य ि नलप्यते |
हत्वाऽवप स इमाँल्लोकान्त्ि हन्न्त्त ि नििध्यते ||१८- १७||
As long as you identify with इन्न्त्द्रयं and दे वता you will be assailed by अपुणत
व ा. Only
when you identify with आत्मा, there will be पूणत्व वं. All these are presented in the
Bhagavad Gita also.
And after the अन्त्िम ् was created, the उपनिषत ् had a discussion. Each organ tried to
consume food and failed and finally the अपाि प्राण alone was able to consume and
satisfied. Up to this we saw. And with this the creation part is over. ब्रह्म सत्यं जगि ्
नमथ्या part is over.
Now we are going to enter into the next major part of the teaching. In the
introduction itself I mentioned. Two levels of teaching. One is श्रॄवि प्रहिया and the
other is अिुप्रवेश प्रहिया I said. If you have time to revise you will be able to
remember. But I know navaratri - you wont have time even to prepare the dishes.
How can you revise ऐतरे य. So I don’t have too much expectations. So श्रॄवि प्रहिया is
over. And now अिुप्रवेश प्रहिया. And another major. अिुप्रवेश is an indirect महावाक्यं.
That portion we are going to enter in the second paragraph.
Page no 46 second paragraph.
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स ईक्षत किं न्न्त्वदं मदृते स्याहदनत | स ईक्षत कतरे ण प्रपद्या इनत| स ईक्षत यहद वाचानभव्याहृतं
यहद प्राणेिानभप्रान्णतं यहद चक्षुषा दृिं, यहद श्रोरेण श्रुतं, यहद त्वचा स्पृिं, यहद मिसा ध्यातं,
यद्यपािेिाभ्यपानितं, यहद नशश्नेि ववसृिमि कोsहनमनत| स एतमेव सीमािं ववदायैतया द्वारा
प्रापद्यत| सैषा ववदृनतन्त्िामव द्वास्तदे तन्त्िान्त्दिं|
So परमात्मा alone after visualizing the creation with the help of माया शवक्त, माया is
considered to be the mind of परमात्मा. With the help of माया mind, परमात्मा
visualized the creation. And the created the world out of the माया शवक्त alone
according to the law of creation. It is not a random creation. But it is a thoughtful

creation based on the law of creation and since the entire universe is born out of
माया शवक्त, the nature of the creation will be the same as the nature of माया because
as the nature of the cause is so will be the nature of effect also. Out of gold, if
ornaments are made the ornaments will be gold or wooden? It will be golden. Out
of wood you will make furniture it will not be golden furniture it will be wooden.
कारण गुणा: काये अिुवातवन्त्ते. माया being अचेतिम ्, inert material nature of material
nature, everything that is born अध्यात्मं अनधभूतं अनधदै वं all of them are what? अचेति
प्रपञ्च only. So physical body also is what? अचेतिम ्. Mind also what? अचेतिम ्.
अचेतिम ् means what? I am using Sanskrit. Inert in nature. So inert body, inert
mind, inert sense organs inert world how can there be any transactions.
Transactions require what? A sentiency. That is why when you build a house even
though dining room is there, and special chair is there and hall cooking kitchen is
there study room is there. Eventhough the entire house is built spending crores of
rupees no transactions can take place in the house unless the creator enters.
Furniture cannot interact. You can have plate and crockeries and chair and all. You
won’t find eating taking place. Cooking taking place. Reading taking place. So
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अचेति cannot have व्यवहार. So भगवाि ् thought a चेति experiencer must be there.
And unless the चेति जीवात्मा is there, the भोग्य प्रपञ्च is useless, चेति जीवात्मा has to
function as अभोक्ता, and then alone भोग्य प्रपञ्चं will be meaningful.
Now the question is where to go for the जीव. जीव cannot be created out of माया
because माया is अचेतिम ्. Out of अचेति माया, चेति जीव cannot be created. Therefore
what did परमात्मा think? Since a जीव cannot be created separately what will I do? I
myself enter the universe and I will be behind every शरीरं , as what? The भोक्ता जीव:.
The श्रृिाः परमात्मा, the creator परमात्मा decided to enter every शरीरं as experiencer
जीवात्मा. The words are very important. Creator परमात्मा. Entered the created शरीरं ,
the body. And occupied as the experiencer जीवात्मा. This is called अिुप्रवेश.
And from this अिुप्रवेश entry what is the lesson we get? The experiencer जीवात्मा,
available in this world now, is none other than, creator परमात्मा. And who is the
experiencer जीवात्मा? Don’t look up and down. Every one of us is the experiencer
जीवात्मा. So I the experiencer जीवात्मा the चेति तत्वं, enclosed within अचेति शरीरं ,
within अचेति शरीरं , अचेति sense organs, that I who am experiencing not only the
body and mind and through the body mind I am experiencing the world also. That
I experiencer popularly known as जीवात्मा am none other the creator परमात्मा. This
message is conveyed by अिुप्रवेश.
And when we have to assimilate this message because it is very difficult to

assimilate this message, how can I the miserable experiencer, shedding tears all
the time, be the creator परमात्मा? Are you kidding? Modern language. Are you
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kidding? Tell something we can accept. And to assimilate this message alone we
give the example, what is the example? The waker, with the help of the mind which
is like his माया. Waker’s माया is the mind. With all the वासिा: What does the waker do
when he goes to sleep? Out of his वासिा: he creates a dream world, and he creates
a dream people also, dream body also. And for dream transaction, a dream
experiencer is required. Because waker cannot experience the dream in the
waking state. Are you experiencing any dream now? I hope not. Waker in the
waking state as a waker can never experience the dream world. And therefore we
require an experiencer of the dream. And what does the waker do? After creating
the dream world, waker withdraws from the waker’s world. And the waker creator
enters the dream, and becomes dream experiencer. Waker creator who is परमात्मा
from the stand point of the dream. Waker creator becomes the dream,
experiencer, .and what is the proof that waker alone becomes dream experiencer?
Because after waking up, we never say, some dreamer experience, experienced
we don’t say. I experienced. If this is assimilated, परमात्मा the creator alone enters
and becomes the जीवात्मा experiencer. And therefore what did परमात्मा do?
Planned for griha pravesam. After printing invitation, on that day I am going to
enter. That is said here. स ईक्षत- परमात्मा the creator visualized. किन्त्िु इदं मदृते
स्याहदनत how can this creation exist and function without my entering into that.
मदृते means without my entry. किन्त्िु इदं ? How can this universe, this body स्यात ्-
can exist and function. How is it possible? It is not a question; it contains the
answer. It is not possible. As long as the waker-creator functions within the dream
world, as the dreamer experiencer, so long alone the dream will survive. The
moment experiencer chooses to wake up and becomes the waker-creator what
happens to the dream? The dream collapses. Therefore the continuity of the
dream and the functioning of the dream is because of the blessing of the waker
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and how does he bless? He enters and lends both existence as well as
consciousness by entering. Similarly परमात्मा decided to bless. Therefore किन्त्िु इदं
मदृते स्याहदनत.
Then the next thought was स ईक्षत स ईक्षत further thought. OK let me enter, every,
body. Through which route I should enter. Because a house has got front route,
back route, side route; so many routes are there. Which route I should take to
enter. And भगवाि ् thought I should enter through the front and sacred route only.
And that is the one which is on the top of the head that will be said later. Here
परमात्मा is planning or visualizing through which मागव can I enter. So कतरे ण कतरे ण
means through what path or route. प्रपद्या. प्रपद्या because of संनध rule if split it प्रपद्यै
इनत. And then परमात्मा thought one more thing. Because there is a problem. What
is the problem?
Taking the dream example. Waker alone enters the dream world as the dream
experiencer. And this he does how? By his creative power. The waker has got निद्रा
शवक्त. And निद्रा शवक्त, निद्रा शवक्त means power of sleep. It has got ववक्षेप शवक्त and आवरण
शवक्त. Creative power and concealing power. With the creative power the waker
creates the dream and enters the dream as the dream experiencer. But after
entering the dream, a tragedy happens. You know what is the tragedy? The
concealing power आवरण शवक्त becomes operational. Operational before entry or
after entry? After entering the आवरण शवक्त becomes operational, that means what?
The dream experiencer forgets the fact, that really speaking, I am not the dream
experiencer. It is only a temporary place, and really speaking I am not dream
experiencer. But I am waker creator. From the stand point of the dreamer,
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Waker’s world is somewhere else. Therefore I am the waker creator, this fact, is
concealed after entry. That means what? जीवात्मा forgets the fact that I am the
creator परमात्मा. This fact is concealed successfully by the आवरण शवक्त. So परमात्मा
thought this problem will happen to जीवात्मा.
And once you caught in dream, you do not know when you will wake up? How to
wake up etc., it is all chance only. In fact several nightmares come also. We don’t
know how to shake off the dream because we don’t know the truth. Similarly
परमात्मा was worried about the आवरण शवक्त closing the escape route. And therefore
what did परमात्मा think? There must be provision for self-discovery. And what is the
self-discovery? I the experiencer जीवात्मा, and the creator परमात्मा for this discovery
there must be a provision. If that provision is not there, जीवात्मा will be
permanently hooked पुिरवप जििं पुिरवप मरणं पुिरवप जििी etc. I don’t know how to
come out. At least if I am a human being something can be done. Imagine animal
जन्त्मा, bird जन्त्मा, plant जन्त्मा. Thus there must be a provision. Therefore भगवाि ्
created the provision for self-enquiry. That is गुरु and शास्त्रा. The first गुरु being
भगवाि ् himself िारयाणं पद्मभुव.ं And if शास्त्रा alone is there, that is not enough.
Because जीवात्मा may use, may not use. So therefore जीवात्मा intellect must be
provided with सत्व रजस ् and तमो गुणा:. So that परीक्ष्य लोकाि ् कमाव नचताि ्. After getting
battered in several जन्त्माs, left and right because of पुण्यं and पापं and सुखं and द:ु खं,
ज्ञािं मृत्यु जरा व्यानध. Sankaracharya gives big description. ha- ha- hoo -hoo so
things I lost money I lost son I lost so and so. Thus loss and disease and all of
them.
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One day the सत्व गुण starts working. And he begins to make an enquiry. What
enquiry? Who am I? What is happening? And how will the जीव enquire? That also
परमात्मा visualizes. Before entry itself what will be type of enquiry which will be
done by the battered जीवात्मा after going through several life experiences. And
what will be the thinking.
स ईक्षत परमात्मा visualized the enquiry of जीवात्मा later. So यहद वाचा अनभव्याहृतं first he
will ask the question, am I any one of the sense organs? Then he will find that
sense organs are instrument of knowledge? Instrument cannot be myself. Why? I
am the user of the instrument. User of the instrument has to be – do you have
doubt? You are the user of the pen. You may the சபண். But you are not the pen.
Tamil pen. சபண் means lady in Tamil. So whatever instrument one uses, that one
is different. So using this logic he asks the question, who am I? If sense organs are
instruments avidyakritam. यहद प्राणेि अनभप्रान्णतं if प्राणा is another instrument by
which I breathe and live. यहद चक्षुषा दृिं. For Sanskrit grammar students each one is
तृतीया ववभवक्त. In Sanskrit grammar the third case indicates the instrument. And the
instrument user is used in प्रिमा ववभवक्त. Therefore तृतीया ववभवक्त cannot be प्रिमा so
चक्षुषा if eye is another instrument यहद श्रोरेण श्रुतं ear is instrument for hearing. यहद
त्वचा स्पृिं if skin is an instrument of touching. What about mind: I am not the mind
also because mind is an instrument for thinking knowing reporting etc. यहद मिसा
ध्यातं if the mind is an instrument for thinking. यहद अपािेि अभ्यपानितं if apana is an
instrument, for apana for removal of excretion यहद नशश्नेि ववसृिम ् if the organ of
procreation again an instrument for that. In short, body, mind, sense organs, प्राणा,
all of them are different instruments I use. I am none of the instruments. Then
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who am I? This question the जीवात्मा will ask sometime after going through संसार
after a very long time. And because of some पुण्य interest in spirituality comes. So
from मोक्षा diamond shop to मोक्षा उपनिषत ् shop. Big jump from one shop to the
other. Shoppo shop பண்ணண்டு

ீ இருக்றகொம் இல்வலறயொ அதுறலந்து
when will we come to original purpose of life. Therefore परमात्मा thought provision
is there. सत्व गुणा is there for enquiry. Then वेद शास्त्रा is there. Then the जीवात्मा can
escape; the route is available after making sure the escape route is there. Then
परमात्मा entered. That is said here. स that परमात्मा, after making sure that the
escape route is there. एतमेव सीमािं ववदायै so here on the top of the head there is
the combination three bones. The skull is there. In the middle there is an aperture
gap is there. Not a visible gap. But there is a thin skin covering it. It is called in
Tamil உச் ி தவல - உச் ி means top portion top of the crown एतमेव सीमािं ववदायै
piercing open that aperture on the top of the head, ववदायै means piercing. ववदायै.
एतया द्वारा through this special aperture which will be given, different names later.
प्रापद्यत entered. But you should remember these are all dramatization. Nothing
should be taken literally. Not that the waker is piercing the head of the dream
body and he doesn’t enter slowly and all. Therefore it is only a dramatization.
There is no travel involved for the waker to enter the dream. To remember another
example when we says a person creates a pot, the maha akasa the total space
enters the pot as pot space. And when you talk about total space entering pot
space what travel is involved. Entry means what? Total space is available within the
pot.
Similarly entry is not physical entry involving travel, movement etc. The final
message is परमात्मा is available in every one of us as what? I the जीवात्मा. So when
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you say I am, the meaning of the word I am is परमात्मा. But the problem is what?
We have successfully forgotten that. Having forgotten we identify with body.

Therefore I am human being male female husband young old. Then after I am:
whatever you add is confusion. If you stop with I am, you are liberated. But none
of us will stop with I am. Therefore there is confusion. And what is the name of
that special aperture? सैषा ववदृनत िाम ववदृनत means sacred aperture or hole.
Opening. Can be translated as opening aperture, hole etc. Sacred because it is the
door through which परमात्मा entered. Therefore it is ववदृनत is one name. ववदृनतन्त्िामव
द्वा: द्वा means door gate way. And तदे ताि ् िान्त्दिम ् there is another name also
िान्त्दिम ्. िान्त्दिम ् means source of happiness. The source of happiness or means of
happiness. This title is given आिन्त्द हे तु िान्त्दिम ् means आिन्त्द हे तु: and this is based
on the िम मुवक्त topic. I hope you have not forgotten the िम मुवक्त.
When the उपासका attains मोक्षा, उपासका will attain by using a special method. What is
that? He meditates on ईश्वरा for the sake of मोक्षा that is very important निष्काम भवक्त.
And not only has he practiced उपासिा throughout life; at the time of death also
remembering God seeking मोक्षा he dies. He has practiced योग and all for that.
When the उपासका dies, remembering the ईश्वरा, that उपासका जीव will go out of the
body through which aperture? The same aperture. And from here, where will he
go? If you remember he will go to ब्रह्म लोक and from ब्रह्म लोक he will get knowledge
and मोक्षा. मोक्षा means आिन्त्द; Since for the उपासका, this is the gateway for मोक्षािन्त्दा
this is known by the name िान्त्दिं. Gateway to िम मुवक्त. Gateway to आिन्त्द: So the
second word for this sacred aperture is िान्त्दिं.
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And in तैनतरीय उपनिषत ् another word is used. So many Sanskrit words. That words is
इन्त्द्रयोनि: सेन्त्द्रयोनि:| यरासौ केशान्त्तौ वववतवते |व्यपोह्य शीषवकपाले| In Taittariya upanishad
Seekshavalli it was mentioned. Therefore what is the third name? इन्त्द्रयोनि: So
ववदृनत: िान्त्दिं इन्त्द्रयोनि: Then a fourth name also. Fourth name is ब्र्ह्मरन्त्द्रं . रन्त्द्रं means
aperture. ब्रह्म means for reaching ब्रह्म. So through that sacred aperture परमात्मा,
entered the body and became जीवात्मा.
And once I become जीवात्मा the संसार starts. And what is संसार? Going up and down
through three states of experience. Constantly going through three states. What
are those three states? जाग्रतवस्िा(JAV), स्वप्िावस्िा (SVA) and सुषुनप्त अवस्िा. In JAV
we faced what: waking problem. In ववदृनत waker’s problem have gone. But in
dream I see myself stranded somewhere, suit case stolen, nobody is there and
stranded. No water. You may say it is all unreal. But remember during dream they
are all maha real. And temporarily we get rest in सुषुनप्त. So that we can take rest.
Taking rest for what? To come back and get fresh experience. So these are called
three houses of the जीवात्मा. That is said in the following portion, we will read.
तस्य रय आवसिा: रय: स्वप्िा:| अयमावसिोsयमावसिोsयमािवसि इनत |
So तस्य for that experiencer जीवात्मा who is none other than the creator परमात्मा but
which fact has been now concealed by आवरण शवक्त. So this जीवात्मा goes through रय
आवसिा: आवसिा means abode or field of functioning. So waking state is one field
where the जीवात्मा gets identified, even though जीवात्मा has no connection with
that. He identifies with waking state. And he gets the name waker and in Tatva
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Bodha, what is the technical name for waker? Identified with waking state? ववश्व.:
and then he dis-identifies from the waking world, waker’s body also and then
enters the dream world there also fresh family is waiting. Remember your spouse
in dream you create. He is somewhere sleeping. But he creates the spouse afresh
and argues. Therefore a fresh family, fresh world everything and enter there. And
identify with dream world and dream body. I become dreamer and what is the
technical name? तैजस: So ववश्व endless problem. तैजस unending problem.
And then what happens. The third state called सुषुनप्त which appears a blank state.
But the blankness in सुषुनप्त is both waking and dream in potential form. Dormant.
Therefore problems are not visible. Problems are not absent. Very careful.
Problems are not visible. When will they become visible? The moment we wake up.
That is called सुषुनप्त अवस्िा. Identified with सुषुनप्त I become प्राज्ञ: through ववश्व तैजस
प्राज्ञ. Get battered in stage one. Get battered in stage two. Take some rest. And
again come back fresh for getting fresh battering; this is the lot of जीवात्मा not
knowing that I am none other than परमात्मा; never affected by all these dream like
dramas. Remembering the 4th capsule of वेदान्त्ता, I am the आत्मा the consciousness
principle. Never affected by any event that happens in the material world or body
or mind. This he doesn’t know. And all these states are real or unreal if you ask,
the वेद calls all the three are स्वप्िा. रय: स्वप्िा. Normally we talk about one स्वप्िा,
one जाग्रत ्. But according to वेद all the three अवस्िा: are स्वप्िा only. All these three
are नमथ्या only. They cannot exist without my lending the existence. स्वप्िा doesn’t
exist now. Why? Because I don’t lend existence. जाग्रत ् exists now because I am
lending. The moment I go to स्वप्िा what happens to this world? This world as far
as you are concerned it is not there. Those details we will see in the next class.
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06 Aitareya_upanishad Section I-3 (notes) 02-11-2015
श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम| ऋतं वहदष्यानम| सत्यं वहदष्यानम
|तन्त्माववतु तद्वक्तारमवतु| अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: ||
परमात्मा page 46 last परमात्मा at the bottom
तस्य रय आवसिा: रय: स्वप्िा:| अयमावसिोsयमावसिोsयमािवसि इनत स जातो
भुतान्त्यनभव्यैरव्यत ्, हकनमहान्त्यं वावहद(ष)ष्याहदनत | स एवमेव पुरुषं ब्रह्म
ततममपश्यहददमदशवनमनत ३ | तस्माहददन्त्द्रो िामेदन्त्द्रो ह वै िाम | तनमदन्त्द्रं सन्त्तनमन्त्द्र
इत्याचक्षते परोक्षेण | परोक्षवप्रया इव हह दे वा:, परोक्षवप्रया इव हह दे वा: | परोक्षवप्रया इव हह दे वा: ||
इनत ऐतरे योपनिषहद प्रिमाध्याये तृतीय: खण्ड: ||
In the first two sections and in the third section up to this portion, the उपनिषत ् has
covered two important topics. One is the creation of this universe out of ब्रह्मि ् or
ईश्वर. श्रॄवि is one topic and the second topic is the very same creation ब्रह्मि ् entering
everybody and mind or being available within everybody and mind as the
experiencer जीवात्मा. Thus creator परमात्मा, being available with every individual as
the experiencer जीवात्मा, is called अिुप्रवेश: So श्रॄवि topic is over, अिुप्रवेश topic is over
Now the परमात्मा the creator is available in the universe as the experiencer जीवात्मा
and परमात्मा creates this whole universe and enters every body with the help of
माया शवक्त without माया शवक्त, परमात्मा by itself cannot do anything. नशव:; शक्त्या युक्त::
यहद भवनत शक्ता: प्रभववतुं in सौन्त्दयव लहहरी of Sankaracharya the first verse first line is
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without शवक्त परमात्मा cannot do anything. And that शवक्त is named माया शवक्त. And this
माया शवक्त has two powers. One is called the power to create. Another is the power
to conceal or cover. Creative power is called ववक्षेप शवक्त. Concealing power is called
आवरण शवक्त: So the creation and अिुप्रवेश takes place because of the ववक्षेप शवक्त. शवक्त
of परमात्मा. And once the परमात्मा the creator is available within the body as
experiencer जीवात्मा, what happens is the आवरण शवक्त of माया takes over. And what is
the job of आवरण शवक्त? Concealing. Concealing what? Concealing the fact. And what
is the fact? I the experiencer जीवात्मा available within the body as none other than,
fill up the blanks. Creator परमात्मा. Remember these words. Experiencer जीवात्मा-I is
none other than the creator परमात्मा that fact is concealed just as in dream we do
not know the fact that we have created this dream.
As I have often said what is my favorite statement? For a dreamer, dream is not a
dream, in dream. Are you in dream? Hope not. For a dreamer dream is not dream
in dream. He doesn’t know what I am experiencing is dream. And he also doesn’t
know that I have created this dream. The dreamness of the dream is not known
the creatorship of me also is not known for whom? For the dreamer in dream.
Similarly we are also in dream no 2. And we do not know the dreamness of the
second dream called the world. Why? मायया; concealment. And the second equally
important fact, I the experiencer जीवात्मा am comfortably lying down I am the
creator परमात्मा. Therefore the जीवात्मा gets into soup. जीवात्मा gets into a mess.
जीवात्मा gets into a problem. That problem is called संसार which is purely concealed
by these two facts. Fact no 1, this world is another type of dream only. It has got
ETU. ETU experinceability, transactability and utility it has got, But doesn’t have a
reality of its own. So this fact about the world is concealed. And I am the one, who
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am projecting and lending existence to the world. That fact also I do not know.
Such an ignorant जीवात्मा is tapped in the नमथ्या प्रपञ्च. And the dreamer by
traveling within dream, he can’t reach the waker. The dreamer by traveling in
dream by flight which flight? By dream flight, by helicopter, by ship the dreamer
may do any no things. He will be hovering around the dream only without knowing
the fact travel will not solve the problem. Only thing that solves the problem is the
dream गुरु has to educate and help him, wake up. The dream गुरु has to help him.
Educate him and help him wake up. Other than waking up what we do will be only
shifting the problem from one type to another type. As a bachelor I had bachelor-
centric problem. And as householder I have householder-centric problem. As a
samsari problem solutions are in the form of replacing the problem. கத்தி
றபொச்சு ைொலு ைந்தது - that alone we have been successfully doing. The only
solution is waking up which requires a गुरु and which requires enquiry which
requires शास्त्रं they are all provided. But we have to utilize them. Unless we choose
to utilize we have to go through पुिरवप जििं पुिरवप मरणं.
Now the उपनिषत ् briefly mentions the संसार experienced by the ignorant, जीवात्मा.
Who is in fact the creator परमात्मा. And the उपनिषत ् says the जीवात्मा moves within
the current life. The जीवात्मा moves in three different abodes. Shifting from one
place to another. Like sometime in Chennai and sometime in another place. Like
some parents going from one child to another. 3 sons are there in 3 different
places. Swamiji, I live with my son for 4 months; second son for 4 months; third
son for 4 months. Like that the जीवात्मा shares its life in three types of abodes. रय
आवसिा::
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This the portion we were seeing in the last class. Can you locate that portion? Page
no 46 ऐतरे य उपनिषत ् at the bottom तस्य तस्य means for the ignorant जीवात्मा, रय
आवसिा:: three abodes are there called अवस्िा रयं. So आवसिा:: literally means
abode. And the word आवसिा: we are going to give two different meaning. One
meaning is अवस्िा रयं which is with reference to the current life. Then we are going
to give another meaning शरीर रयं which will be after death. In the current life with
reference to the three abodes. अवस्िा रयं after the dropping of the body the very
same जीव will go through another three abodes. Posthumous; another three
abodes which will be called शरीर रयं which we will see in the next chapter.
Now we will take meaning of the word अवस्िा रयं and in the last class I said , अवस्िा
रयं is जाग्रतवस्िा in which I am identified with the current जाग्रत शरीर, and I get the
name ववश्व the waker. जीवात्मा plays the role of ववश्व. ववश्व means the waker जीवात्मा.
And then thereafter the second son. Second son-स्वप्िावस्िा. And in the dream I
don’t identify with जाग्रत शरीरम ्; I identify with स्वप्ि शरीरं and get the name तैजस:
the dream. All this in माण्डू क्य we saw. प्रिम पाद हद्वतीय पाद तृतीय पाद:; all those if you
remember it is fine.
Thus I play ववश्व role and experience one type of संसार. Then I play तैजस role and
experience another type of संसार and then I got to the सुषुनप्त अवस्िा identified with
कारण शरीरं I play the role of प्राज्ञ the sleeper in which I get the temporary relief from
संसार. And that relief also is not for long because whenever have deep sleep state.
Even if we go to sleep sooner or later some dream comes. So very rarely we have
सुषुनप्त. Most of the time we are between जाग्रत and स्वप्ि only. रय आवसिा:
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And then the उपनिषत ् says all these three states, all three types of dreams only.
There is no question of waking state for an अज्ञािी जीवात्मा. Because what he calls
waking state is also really speaking another type of dream. Waking state is there
only for one. According to वेदान्त्ता, you know who is in the waking state really. ज्ञािी
the enlightened one, awakened one. य: साक्षात ् कुरुते - where does it come?
Dakshinamurthy stotram प्रपोध समये, ज्ञानि alone is the waker. अज्ञानि is all the time
स्वप्ि 1 स्वप्िा 2. स्वप्िा 3. Therefore the उपनिषत ् says रय: स्वप्िा:: all these three are
dream like.
And why are they compared to dream. You should know the logic. All these three
are नमथ्या. They do not have an existence of their own. जाग्रत शरीरं and जाग्रत ् प्रपञ्च
are नमथ्या स्वप्ि शरीरं and स्वप्ि प्रपञ्च both are नमथ्या. सुषुनप्त sareeram and सुषुनप्त प्रपञ्च
they are all नमथ्या. Because whatever I experience is नमथ्या. All these based on
माण्डू क्य I am taking for granted. Then what is the सत्यं? If whatever I experience is
नमथ्या who is the सत्यं? I experience अवस्िा रय सान्क्ष सत्यं alone is सत्यं. I alone lend
existence to all these three अवस्िाs. रय: स्वप्ि? But all these the जीवात्मा doesn’t
know. And because of whose power? माया . In Bhagavad Gita
वरनभगुण
व मयैभाववैरेनभः सववनमदं जगत ् |
मोहहतं िानभजािानत मामेभ्यः परमव्ययम ् ||७- १३||
दै वी ह्येषा गुणमयी मम माया दरु त्यया |
मामेव ये प्रपद्यन्त्ते मायामेतां तरन्न्त्त ते ||७- १४||
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माया will not allow us to come to this knowledge. माया’s job is what? To keep us all
the time. This is where जाग्रत ् प्रपञ्च or स्वप्ि प्रपञ्च –அவத ைிட்ைொ றைே என்ன
தூங்கி றபொயிடுைொன்- सुषुनप्त. It will never allow me to come to ज्ञाि मागव.
Then the उपनिषत ् define the three अवस्िा:? अयं आवसिा अयं referring to the जाग्रतवस्िा
which is known to us. अयं indicates which is very familiar. The familiar जाग्रतवस्िा
and अयं आवसिा: The familiar स्वप्िावस्िा and the third time अयं आवसिा the familiar
सुषुनप्त अवस्िा. These are the three, abodes. And the जीवात्मा travels and then what
happens? Die. And then takes another body and there also what अयं आवसिा, अयं
आवसिा अवस्िा रयं again die. पुिरवप जििं पुिरवप मरणं is goes on in संसार. That is what
happened. Inspite of his or her, people do some noble कमाव. And the noble कमावन्ण
done in several जन्त्मा:, fructify in a particular जन्त्मा, and when the पुण्यम ् fructifies,
दल
ु भ
व ं रयमेवैतद्रे वािुग्रहहे तुकम ् मिुष्यत्वं मुमक्ष
ु ुत्वं महापुरुषसंश्रय: in some rare जन्त्मा with all
पुण्यम ् with compound interest fructifies and he takes मिुष्य जन्त्मा in a culture where
this knowledge is available. Where गुरव: are there सतसंगा: are there scriptures are
there. And because of पुण्या, this जीवात्मा gets exposed to सत्संग, and there he learns
about something called मोक्षा: In a materialistic society the word मोक्षा and
spirituality will have absolutely no relevance even if you use that word, others will
frown at you. What has happened to you? Are you sane? In a culture where the
word मोक्षा, गुरु, शास्त्र, सत्संग etc. are relevant, Sankaracharya mentions all of them in
his commentary. And then once he develops a values for मोक्षा then the scriptures
will talk about कमव योग, PMK, उपासि योग etc. Whatever be the साधिानि, by practicing
those साधिानि to the known extent, we get a desire and opportunity to come to
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वेदान्त्ता class. என்ன पुण्यम ् பண்ணி இருக்கணும். I want you to feel proud.
Because the others are going to make you feel sad for coming to class. So at least
let me tell you, you should feel proud. Because many have desires, no
opportunities. Many have opportunity no desire. When both of them join together
the result is Gita study, उपनिषत ् study; what do you call प्रकरण ग्रन्त्िा study िवयोगी
संवाद study all of them. And once he comes to गुरु शास्त्र उपदे श the awakening process
has started. And how that awakening happened the उपनिषत ् wants to talk about.
Up to his it is called अध्यारोप प्रकरणम ् here after it is going to be called अपवाद प्रकरणम ्.
That the उपनिषत ् starts now. So up to रयमावसिा: इनत is the description of संसार
called अध्यारोप प्रकरणम ्.
Now from स जाता: onwards the process of awakening. So you have to supply that a
student has done all the साधिानि and he has come to and he has come to शास्त्र ववचार
and he has studied the first chapter of ऐतरे य उपनिषत ्. All this you have to supply. So
what does he do?
भूतानि अनभव्यैख्यत ् he makes an enquiry into the nature of the entire creation.
भूतानि represents what? All the things and beings. अनभव्यैख्यत ् means what? makes
an enquiry. अनभ वी +आ +ख्य दातु which means to know, to enquire and to study.
And the study is not independent study, but study with the help of गुरु and शास्त्रं.
And who makes the enquiry. स: जात: जात: means the परमात्मा who now comes down
in the form the experiencer जीवात्मा. Everyone of us is an अवतारं only. Because
परमात्मा available in the body is जीवात्मा. Therefore every one of us is a अवतारं . Not
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only Lord Krishna. You can say that. If we tell outside nobody will believe that. They
will take in the opposite meaning அைதொரம் ைந்து ற ந்துது ச ொல்லுைொ- but
really speaking every one of us परमात्मा descending or fallen down in the form of
जीवात्मा is called जात: So जात: means शरीरे प्रनतिा:. जीवात्म रूपेण वतवमाि: अनभव्यैख्यत ्.
And when he makes an enquiry what is the first thing he understands? The entire
universe is a कायं. कायं means a product. An effect. And there must be a कारणं. And
from the शास्त्र he understands what? परमात्मा the creator is the कारणं. So परमात्मा is
कारणं. प्रपञ्च is कायं. And from this what does he understand? कारणं has 4 features.
एक, सार, नित्य सत्यं. कारणं alone is real, existing independently. Whereas all the
कायावन्ण are what? They are really not substances at all. They don’t have a
substantial existence. Then they are nothing but what? Weightless िाम and रूप.
Not only they are असारं , अिेक, असार, अनित्य ,असत्यं. They borrow existence from the
कारणं. That means the world is असत्यं, seemingly existent but it doesn’t have an
existence of its own. Exactly like स्वप्ि. Dream is seemingly existent; but he doesn’t
have an existence of its own. And when we get a doubt with this profound
teaching we should remember the example. What is the example? Many examples
you can take. There is a desk in front of me. Is there something called desk? What
will be your immediate answer? Yes, there is a desk in front of you. Why are you
doubting that? ? There is a desk. And not only that you are using that also. Book is
there, clock is there, so many thigs are there. Why do you doubt its existence?
Then वेदान्त्ता says, on enquiry there is no such thing called desk. Desk is nothing but
what? Name and form only. Then what is existent rally? Wood. The कारणं alone is.
Desk is word, not a thing. Similarly world is also - remove the L. World is also is
nothing but a word. There is only one substance. That substance is कारणं which I
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called परमात्मा in the beginning of the Aitareya Upanishad. How did the उपनिषत ्
start? I am talking about ऐतरे य. How does the उपनिषत ् start? आत्मा वा इदं एकं एव अग्रे
आसीत ्. That परमात्मा was, that परमात्मा is that परमात्मा alone ever will be the world is
temporary name and form. Appearing and disappearing. All this who understood?
The ignorant जीवात्मा by going through श्रवणं and मििं he understood this fact.
Look at this. Very cryptic statement. ऐतरे य doesn’t elaborate very, very cryptic
statement. हकं इह अन्त्यं वावहदष्यं इनत. Or वावहदष्यात ् इनत,. Two readings are there.
That is why that ष is put in the middle in bracket वावहदष्यात ् is one reading वावहदष्यत
is the second reading.
And what does it mean? What world is there, or what object is there, other than
ब्रह्मि ्. What object is there other than ब्रह्मि ्? Which is not a question. It contains the
answer. What is there other than ब्रह्मि ् means nothing else is there. Everything is
nothing but name and form. Even that name and form, doesn’t have a existence of
its own. So when you say bangle IS; the ISness doesn’t belong to the bangle. The
ISness belongs to the gold. How do you prove it? At the end of the class, you give
me the gold and take away your bangle only. பண்ணுறைளொ? You can never wear
the bangle if you have segregated the gold. Therefore the student asks the
question, what is there other than ब्रह्मि ्. That means there is nothing there. It only
seemingly exist, whatever seemingly exist, is called नमथ्या. And what is the meaning
of the word seemingly? Seemingly means available for ETU. Seemingly = ETU is
available. So हकं इह अन्त्यं वावहदष्यात ् इनत. So what is the first lesson? ब्रह्म सत्यं जगि ्
नमथ्या.
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Now the second part of enquiry is what? Where is that ब्रह्मि ्? Where to see? Like
the dreamer looking around for the waker. Which room? Dream room. Room after
room he opens and asks the question where the waker is? Some गुरु says, some
waker. I don’t see, that is rationalist asking the question where is God? So
searching for God is exactly like dreamer searching for waker in dream. And not
only has he searched. And after search for years he says now I am convinced there
is no waker. The dreamer says. கைவுள் இல்வல. இல்லறை இல்வல.
கைவுவள நம்புைன் கொட்டு மிரொண்டி. It is our local. Tamilnadu case. So if
dreamer negates the existence of the waker, how foolish it will be. Similarly the
जीवात्मा looks for the परमात्मा, and says கொறணொறம . I don’t. And then the गुरु has
to tell. What? अिुप्रवेश:. And what is that अिुप्रवेश? That you won’t get the waker, O
Dreamer you will never meet the waker. When you wake up, you will understand
what? I am the waker. Waker is not to be met with. Waker is to be claimed as I am.
By awakening. Waker is to be claimed as I am, by awakening. Similarly the sishya
also, after enquiry discovered that परमात्मा I am. जीवो ब्रह्मैव िा पर; that is the
महावाक्यं.
Look at this portion. स: स: means that enquiring जीवात्मा. Previously we qualified
ignorant जीवात्मा. Now he has reached higher status. Now also ignorance only.
Enquiring जीवात्मा is better than, ignorant जीवात्मा. Why? Ignorant जीवात्मा will
continue to be ignorant. But enquiring जीवात्मा will soon become wise जीवात्मा. So
स: एतमेव पुरुषं अपश्यत ्. He discovered the experiencer जीवात्मा himself. That is I, the
जीवात्मा myself, एतमेव पुरुषं here पुरुष means experiencer जीवात्मा. अवस्िा रय सान्क्ष
चैतन्त्यं. What did he discover? ब्रह्म अपश्यत ्. Discovered as, understood as, ब्रह्मि ् the
creator परमात्मा. The only difference between the regular awakening from the
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regular dream, and spiritual awakening from this dream, there is a small
difference. Both are awakening. One is local awakening where dreamer discovers I
am the waker. In spiritual awakening जीवात्मा discovers I am परमात्मा. In both there
is self-discovery. But there is a light difference between awakening from dream 1

and awakening from dream 2; this world. What is the difference?
In the regular awakening, when I awaken and know that I am the waker, the
dream world physically disappears. That means he doesn’t experience the dream.
He only remembers I experienced, it is past tense. I experienced the dream. The
dream was born out of me. मै एव सकलं dream जातं. मै सवं dream प्रनतवितं मै सवं dream
लयं यानत he understands. But he says I experienced the dream. It is past tense.
Because the dream disappears. But in the case of spiritual awakening there is
slight difference. Because of the state of जीवि ् मुवक्त, there is a state called जीवि ् मुवक्त
in which the awakened ज्ञानि knows, I am the original waker. What waker? Creator
परमात्मा. And he says मै एव इदं सवं जातं मैसवं प्रनतवितं. He clearly understands. But the
experience of the dream 2, experience of this world continues. But a ज्ञानि knows
what? This is like dream. Because it doesn’t have existence of its own. Other than
me the observer. And when he says, I am the observer, what is the meaning of the
word I? ववश्व, तैजस, or प्राज्ञ? ? ववश्व, तैजस, or प्राज्ञ? When he uses the word I, he
doesn’t mean the waker, dreamer or sleeper. He means the pure consciousness
which we saw, in the 7th मन्त्रा of माण्डू क्य उपनिषत ्. िान्त्त:प्रज्ञं ि िहहष्प्रज्ञं िोभयतः प्रज्ञं etc.
I am the pure consciousness principle he understands. Therefore
ज्ञानि’s awakening if you want to understand, you will have to think of a
hypothetical situation. You can guess. If you want to understand a ज्ञानिि: life, you
have to visualize a hypothetical situation. What is that? You wake up and

understand the dream, and after understanding imagine, the dream continues.
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That means what? You continue to dream, after understanding the dream as
dream. Visualize. You are in the dream. And you know what. I am lying down. I am
comfortable. Whatever is happening is my own projection of वासिा:. I have got a
mind. In that mind, वासिा: are there. And they are only projecting the chasing tiger.
And that only has projected the dream body also. And all the transactions are
nothing but my own mental projection. With this knowledge suppose the dream
continues. Normally it doesn’t happen. But suppose. You imagine. That is called
जीवि ् मुवक्त. And that is said here. एतं एव पुरुषं त्वं पद लक्ष्यािं. ब्रह्म, तत्पद लक्ष्यािं. अपश्यत ्.
He recognizes. In short अहं ब्रह्म अन्स्म. And what type of ब्रह्मि ्? ततमं. ततमं means all-
pervading. ततमं is the Vedic usage. But the original Sanskrit word for Sanskrit
words is तत तमं. Three त are required त त तमं. तत means pervading. तमं means
maximum. Infinitely तत ततं means infinitely pervading all-pervading is the
meaning of ततमं. Which is an adjective to ब्रह्मि ्. सववगतं ब्रह्म अहं अन्स्म. Thus he
understands. And then he declares I have discovered the truth. Like Archimedes
saying that, I have discovered. He took अवधूत सन्त्यास. Therefore he also took
सन्त्यास. Just ran. Discovery of the truth gave him so much joy. Here also the student
jumps saying इदं अदशं इनत. So you have to supply ब्रह्म. ब्रह्म इदं तय अदशं. I have
discovered the truth as myself. So ब्रह्म means the truth the creator. I have
discovered. How? Not as one of the objects of creation. But as इदं . इदं means अपरोक्ष
तया. अहं ब्रह्म आदशं. इनत and after इनत no.3 has been put. That three indicates
elongation. Elongation means आदशंmmm!!!. That indicates wonderment. I
thought myself to be small. Now I discover I am all.
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Dayananda Swami says, first SMALL. Then after ज्ञािं, S and M are removed. What is
left out? All. I am all. So I am not within the creation. The creation is within me. The
whole table is turned. What a vision?
Now what do we think? I am a speck of matter in the huge cosmos consisting of

millions of galaxies. One galaxy is milky way. Where there are so many stars. One
star is our sun. And around the sun so many planets are moving. And one planet
and ordinary planet is earth. In the earth so many continents are there. One is
Asia. There is so many countries. One is India hanging to the Indian Ocean. There
one corner Chennai. And there is a road. Then Sankaralayam and in that hall ஒரு
ஓரமொ I am sitting. I am so small. This is our picture. वेदान्त्ता says you are not at all
small. You are so big, that all the galaxies occupy only a corner of you. पादोऽस्य॒
ृ ॑ं हद॒ वव ॥ You are infinite ब्रह्मि ् and on the galaxies are

ववश्वा भू॒तानि । वर॒ पाद॑ स्या॒ मत
existing िाम रूप. In a part of you.
So therefore ब्रह्मि ् gets a name. इदन्त्द्र: तस्मात ् इदन्त्रो िाम:. इदन्त्र; : means what? Seen
as myself. इदं means myself. द्र: means seen or discovered. What is the title of ब्रह्मि ्?
ब्रह्मि ् is that which is discovered, as myself. Therefore इदन्त्र;: िाम . And the उपनिषत ्
emphasises इदन्त्रो ह वै िाम. It is indeed known as इदन्त्र;: which is to be discovered
as I myself. Then तं इदन्त्द्रं सन्त्तनमन्त्द्र इत्याचक्षते परोक्षेण. Then the उपनिषत ् talks about
one convention. In our culture anyone that is revered, adorable, we should not
refer to by the original name. You are not supposed to tell the name of your own
parents directly. And according to शास्त्रा even husband and wife are really adorable.
We are not supposed to directly call by that name. Similarly दे वता: are also should
not be referred to by their name. Similarly ब्रह्मि ् also the most revered one.
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Therefore what do you do. You have some alternative name. And इदन्त्द्र is
shortened to इन्त्द्र: So the word इन्त्द्र is one of the names of परमात्मा. And what इदन्त्द्र?
Modified form. What is इन्त्द्र? Modified form of इदन्त्द्र is इन्त्द्र: and why we have
modified? परोक्षेण. To name ब्रह्मि ् in a different form. Because परोक्ष वप्रया इव हह दे वा: all
the Gods want themselves to refer to only by an indirect name. Since the gods love
to be addressed through indirect name nor direct name. Therefore what do we
say? परमात्मा’s original name is इदन्त्द्र. And what do we say? इन्त्द्र: so परोक्ष वप्रया इव हह
दे वा: परोक्ष वप्रया इव हह दे वा: Repeated. To indicate the end of the first chapter. With
this अपवाद प्रकरणम ् is also over. The world has been negated. What is there is only
ब्रह्मि ्. And that ब्रह्मि ् is myself. So Chinmayananda says: If you say, I am alone. It is
संसार. If you say I alone am. It is मोक्षा. Very nice you know. I am alone means what?
I am a small one. And I don’t have anyone to support me. I am lonely. That
loneliness is called संसार. Aloneness is called मोक्षा. What is aloneness? I alone am.
Because there is no second thing other than me. अद्वै तं ब्रह्म अहं अन्स्म. मत्तो िान्त्यत ्
हकन्न्त्चतरान्स्तववश्वं सत्यं िाह्यं वस्तुमायोपहित्तं आदशावन्त्तभावसमािस्य तुल्यं मनय अद्वै ते भानत
तस्मात ् नशवोऽहं . Sankaracharya writes in अद्वै त पञ्चकं. Therefore what is संसार? I am
alone. What is मोक्षा? I alone am.
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07 Aitareya_upanishad Section II-1 (Notes) 09-11-2015
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: ||
In the last class, we completed the first chapter of ऐतरे य उपनिषत ् consisting of 3
sections. And in the first chapter, the entire vedantic teaching was presented,
through two methods known as श्रॄवि प्रहिया and अिुप्रवेश प्रहिया. Through श्रॄवि प्रहिया
the topic of creation. The उपनिषत ् conveyed ब्रह्मि ् the कारणं is सत्यं. And the entire
world the कायं a product is नमथ्या. Because कायव प्रपञ्च doesn’t have an existence in
dependent of कारणं. Thus through श्रॄवि प्रहिया ब्रह्म सत्यं जगि ् नमथ्या is revealed. Then
the उपनिषत ् used the second method of अिुप्रवेश or entry. And through the अिुप्रवेश,
the उपनिषत ् pointed out that परमात्मा the creator alone is available in every body as
the जीवात्मा, the experiencer. Exactly like what example? The waker creator alone,
is available in the dream body as the dreamer experiencer. Therefore the जीवात्मा
obtaining in this world is none other than परमात्मा. जीवो ब्रह्मैव िा पर: the teaching is
over.
And thereafter we saw, that even though every one of us the जीवात्मा is none other
than परमात्मा, we are not aware of this fact because of the आवरण सवक्त of माया. माया
has got 2 powers, the creative power and the concealing power. The creative
power creates the universe. The concealing power is waiting. Because the
concealing power cannot conceal the परमात्मा. The concealing power can act only
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upon the जीवात्मा. Therefore because of the आवरण सवक्त जीवात्मा the experiencer,
doesn’t know the fact, that I am the creator परमात्मा. And this self-ignorance
becomes the cause for संसार, because the जीवात्मा identified with the body mind
complex which is a product of what? माया. And because of ignorance and self-
misconception, the जीवात्मा goes through the संसार. And the संसार is described in 2
ways. In the form of three abodes. Through which the जीवात्मा constantly moves.
So संसार is resident shifting job. संसार is resident shifting job. The resident shifting is
of two types. One is in the current life and another is after death. And in the
current life what are the three residences. We all saw that. I am just summing up
the first chapter. Therefore you should not hear it as afresh. I am supposed to be
reminding you. And three residences or abodes the उपनिषत ् calls रय आवसिा:
आवसिा: means residence or abodes. And in the current life what are the three
abodes we saw? The आसिा: जाग्र्तवस्िा is one abode in which the जीव suffers from
जाग्रत ् संसार. Waker’s problem. And then he shifts to स्वप्िावस्िा, and there also
what? Problem, the dreamer’s problem. And then he shifts to सुषुनप्त अवस्िा where
the जीवात्मा gets a temporary respite or freedom from संसार. And it is not a very
good news because the freedom is only temporary. The संसार is waiting there for
us to wake up. संसार is waiting. You get up. Let me see. So रय आवसिा:; रय स्वप्िा: it
is one type of संसार.
Thereafter, I said the second type of संसार which happens after death, which is
called शरीर रय संसार: shifting from one body to another. They are also called three
आवसिा: only. But that was not explained in the first chapter. We had only three
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residences in the form of three आसिा: Three residences in the form of three
शरीरान्ण was not given in the first chapter.
Therefore the second chapter is going to focus on शरीर रय रूप आवसिा: रयं. The
three residences in the form of three शरीरान्ण. जीवात्मा goes to residence one. Stays
there for some time. Then travels to next one which is called first birth. And then
shifting from residence 1 to residence 2 is considered to be प्रिम जन्त्मा, first birth.
Shifting from residence two to residence three is considered to be second birth
हद्वतीयं जन्त्म. And shifting from third residence to back to another first residence is
considered to be जििम ्. One to two. Two to three. Three to one. So this is going to
be described. This is संसार वणविं.
So second chapter is a description of संसार. Under what conditions? If we allow the
ignorance to continue. Bhagavan has given us a choice. What is the choice? You
can stop this travel for which I have made provision. What is the provision? The
जीवात्मा should enquire into who am I? The enquiry was mentioned in the first
chapter सजात: भूतानि अनभव्यैख्यत ्. हकनमहान्त्यं वावहदष्यात ् इनत. If the जीवात्मा manages to
enquire, the जीवात्मा will discover what? ब्रह्म सत्यं जगि ् नमथ्या. And not only that.
That ब्रह्मि ् is none other than myself and a special title was given to ब्रह्मि ्. इदन्त्द्र? Do
you remember. इदं द्र. इदं तय दृि: इनत इदन्त्द्र: he discovers ब्रह्मि ् not as an object, but
as I myself, so if we make enquiry now itself, the journey can be stopped. If we are
busy with all other things. Deepavali பக்ஷணம் எல்லொம் பண்ணனும். So if give
excuses and don’t come to class. I don’t know I should tell. Student should not feel
I don’t want to hurt them. If we don’t hear at least the CD- let me say like that-
directly or indirectly we don’t listen then we won’t get the knowledge. Then what
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will happen? Residence one to two to three. So the second chapter is going to
highlight संसार. This chapter will highlight the method of enquiry. And before
going to the actual text, I will just give you the gist of the subject matter.
And to remember the subject matter, if we remember, a topic discussed in मुण्डक
उपनिषत ् it will be useful. But remembering Mundaka Upanisad title itself is a big
thing. How can we think of the contents of the Mundaka Upanishad? So there, we
discussed the journey of जीव, after death. तस्मादन्ग्ि: सनमधो यस्य सूय:व , सोमात्पजवन्त्य
ओषधय: पृनतव्याम ् | पुमाि ् रे त: नसञ्चनत योवषतायां, िह्वी: प्रजा: पुरुषात ् शंम्प्रसूता: || ५ ॥
Mundaka Upanisad second chapter first section the middle portion. I don’t
remember the mantra number. The जीवात्मा at the time of death drop this physical
body. And even while dropping the physical body the जीव collects the next physical
body in a very, very, very, minute form. Therefore the next शरीरं the जीव carries with
itself. But that body is so minute that it cannot be used by the जीव. That body has
to be expanded. Only then it can be used for transaction. Therefore the जीवात्मा has
to go through 5 stages called पञ्च अग्िय: and in each stage, the physical body to
be used in the next जन्त्मा will gradually evolve. And those five stages we saw in
Mundaka Upanisad. And those 5 stages are स्वगव, मेघ, भूनम,पुरुष िारी. स्वगव, मेघ, भूनम,
पुरुष िारी., स्वगव means what? स्वगव, the जीवात्मा first goes through स्वगव. But the
जीवात्मा cannot enjoy the स्वगव because the body is not a full-fledged one. Therefore
there it goes not for स्वगव अिुभव bit only for the first stage of body evolution. And
once the body goes through the first stage like an assembly line. A car goes
through several assembly line and each line something is added. One packing.
One stamping etc. Like the body develops. From स्वगव the जीवात्मा comes to मेघ. मेघ
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means clouds where the शरीरं goes through the second stage of evolution. But still
it cannot use the body. It is non-useable. And then from there it comes through
the third stage. Through the rain hitchhike. Through the rainy waters the जीवात्मा
descends down to the earth. So पृनिवी is the third stage. Then also it cannot use the
body. Then from the earth, through अन्त्िं, through the food, the जीवात्मा reaches
the body of the male. The पुरुष:. पुरुष: means here the male human body. Assuming
we are talking about the human body. So स्वगव मेघ, भूनम पुरुष we have come to. And
from the पुरुष it is transferred at the time of conception, it is transferred to the
mother’s body. This is the fifth stage. And in mother’s body also the जीव cannot
fully use the body. That is why mother has to through umbilical cord has to supply
everything. Supply line. And during the ten months, the body goes through the 5 th
and final stage of evolution. Only after ten months or nine months, in the womb of
the mother the शरीरं has become full-fledged. That जीवात्मा can use the body for
transaction. And once the body is ready, automatically भगवत: श्रॄवि, it cannot stay in
the womb of the mother. Like some tenants not vacating. Imagine the baby tells it
is so comfortable I won’t vacate. You cannot take legal action. So no such
arguments court or anything. When the right moment comes the baby is pushed
out. Therefore the जीव gets the full-fledged body. Of these 5 stages ऐतरे य उपनिषत ् is
talking about the 4th and 5th stage of the जीव going to the पुरुष शरीरं . And then स्त्री
शरीरं . And then making use of स्व शरीरं . स्व means its own body. So in the next जन्त्मा
the जीवात्मा has got three abodes. First one is पुरुष शरीरं . The next one is स्त्री शरीरं . You
can call it वपतृ शरीरं and मातृ शरीरं . Body of the male, the, would be father. Body of
the female; the would be mother and when it comes out of the mother’s body the
जीवात्मा has come to its own well developed body. And from the birth onwards, the
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body itself will grow and develop all the faculties. This is the third residence. And
shifting from father’s body to mother’s body is called first birth. Shifting from
mother’s body, taking its own body, developed body is second birth. And then
after losing this body, going back to next father’s body. Next श्रॄवि., next जन्त्मा.
Going to next father’s body is third जन्त्मा. So thus the second chapter of ऐतरे य will
talk about three आवसिा: and three जन्त्मा of जीवात्मा. With a warning if you don’t
study वेदान्त्ता, this will be going on and on and on. Up to twelve o clock I can tell. It
will be going on and on. The choice is yours. It is like giant wheel whose switch is
वेदान्त्ता. Switch off is ज्ञािं. That switch is provided. Whether we use it or not is our
choice.
With this back ground we will enter into second chapter of ऐतरे यउपनिषत ्. Page no
59.
[अपिामत(न्त्तु) गनभवण्य:] पुरुषे ह वा अयमाहदतो गभो भवनत यदे तद्रे त:
|तदे तत्सवेभ्योsनगेभ्यस्तेज: संभुतमात्मन्त्येवात्मािं विभनतव:; तद्यता न्स्त्रयां नसञ््त्यिैिज्जियनत;
तदस्य प्रिमं जन्त्म| 25
So in this book the whole section is printed together as one para. In some other
group this para is divided into several मन्त्रा:. Up to this portion is mantra no 1.
According to some book. Now here the उपनिषत ् makes a note. अपिामत(न्त्तु) गनभवण्य:
so if there are ladies students, who are गनभवणी –गनभवणी means pregnant they are
requested to skip the second chapter of ऐतरे य. If they are asked to skip the second
chapter, it means they are allowed to listen to the first chapter and third chapter.
Since the second chapter is talking about gharbha related topics, the उपनिषत ् says
गनभवण्य: अपिामत. Let them not get disturbed. So from this it is clear, that वेद and
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उपनिषत ् were studied by women also. So अपिामत or अपिामन्त्तु. Now the उपनिषत ्
describes the first abode of the जीवात्मा. पुरुषे ह् वा अयं; the जीवात्मा. अयं means the
जीवात्मा. पुरुषे आहदत: गभव: भवनत. Remains in the body of the male, the father, in the
form of पुरुष िीजं which is called गभव: no 1. So according to the उपनिषत ्, the male also
is pregnant with a baby. Not visibly pregnant. Bit invisibly pregnant, carrying the
seed of the baby to be born. So गभो भवनत is the seed or baby. पुरुषे in the abode
one. पुरुषे referring to the abode one. And in what way the jiva remains in the body
of the father? यदे तद्रे त:; it is in the form of रे तस ्. रे तस ् means िीजं or seed. The seed of
the would be baby. And how is the seed, form in the body of the father. The seed is
an extract, naturally done by the nature itself. The extract taken from every limb of
the male body. That is why the seed will have the DNA for all the limbs of the baby
to be born. The type of hand, the type of legs, the type of nose. So therefore all of
them are extracted from, every, limb of the male body and then, Chandogya
उपनिषत ्, 7 stages are said, before the रे तस ् is extracted. िव सप्ता धातु: िव पञ्चकोस:
the 7th stage of extract is considered to be the पुरुष िीजं in the father’s body.
Therefore सवेभ्य: अनगेभ्य: अनगं means what? Limb of the father. Now the mother
has not come to the picture at all. What happens in the father that is the discussion
now. So सवेभ्य:: पुरुष अनगेभ्य:: तेज:.तेज: means what? Essence is extracted. Not that
the father knows that. They all will happen automatically. This is the glory of the
creation. So तेज: संभूतं तदे तत ्. That is called pregnancy or गभाव धािं on the part of the
father. So तेज: means the essence, the सारं . संभूतं means it is collected, extracted.
And the father आत्मि एव आत्मािं ववभनतव. Thus the male carries his own essence in
his own body. So आत्मि एव means in his own body. आत्मािं means his own
essence in the form of the seed, he is carrying. Because it doesn’t come from
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outside, but it is from himself only. Here the word आत्मा means शरीरं the body not
सन्त्चदािन्त्द आत्मा. So in his own original body, he carries the extracted body
essence. And this is the first stge. And thereafter, when he becomes adult and
decides to be a father and when there is consumption takes place, at that time he
transfers the पुरुष िीजं into his wife or female body that is said here तद्यता - तद्
means that पुरुष िीजं यता means गभावधाि काले. At the time of consumption after
marriage. न्स्त्रयां नसन्ञ््त he transfers the पुरुष िीजं into स्त्री-योनि – In the womb of the
mother. अिैिज्जियनत he has caused the जन्त्मा of the baby. The first जन्त्मा of the
baby which is transference into the female. तदस्य प्रिमं जन्त्मा. The transition is
called जन्त्मा. शरीरं is called the abode. The transition is called जन्त्मा. Abode is one.
Transition is involves two from वपतृशरीरं to मातृ शरीरं is जन्त्मा no 1. Therefore the
उपनिषत ् says तद्अस्य –अस्य means for the travelling जीव. प्रिमं जन्त्मा is the first जन्त्मा.
Then what happens to that transferred जीव the पुरुष िीजं. That is described in the
second मन्त्रा. Next part.
तत ् न्स्त्रया आत्मभूयं ग््नत, यिा स्वमनगं तिा; तस्मादे िां ि हहिन्स्त; सान्स्यतमात्मािमर
गतं भावयनत |
That पुरुष िीजं in the second abode called स्त्री शरीरं , or the womb of the mother, the
पुरुष िीजं in association with the egg or ovum in the body of the mother, the िीजं
gets converted into a foetus or a baby body. So पुरुष िीजं in association with स्त्री
शोन्णतं, becomes a small foetus which is going to be 90 kg later. OK. Remember
sumo wrestler of japan. Sumo wrestler of Japan if you see ஆவன குட்டி மொதிரி
இருப்பொ. Therefore that is formed in the mother’s womb. And what is the wonder
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of nature? Even though this body is an extraneous body which has come from
outside from the father’s body, the body of the mother, doesn’t treat the baby as
an external thing. Because body has got an immunity system.
And what is the job of the immunity system? Anything coming from outside it will
reject. That is why when the kidney transplant is done eventhough we are
replacing one kidney by anther kidney and coming from the closest relative also.
But still the body treats the kidneys as an external body. Therefore it struggles to
push it out. And therefore it is a very big problem. And therefore what do the
doctors do? The pushing power has to be reduced. And the pushing power is
meant for that. It is immunity for the body. Because immunity has to push
anything outside. Therefore they have to give what? Special medicine suppressing
the immunity- immnuno suppressant. It is a blessing or a cure if you ask. From the
stand point of kidney it is blessing because it will not push it out. But the problem
is immunity becomes low. Therefore there is a potential problem with transplant
person is vulnerable, susceptible to any disease that is hanging round. Now we are
all successfully sitting here because our immunity saves. For those people lot of
care is required. Don’t go to crowded place. If there is rain don’t go out. Imagine
when the baby is transferred to the mother’s womb if the immunity is going to
reject the baby, abortion will be the immediate result. But the immunity system
somehow recognizes that this is நம்ம ஆளு தொன். Somehow the immunity not
only doesn’t push the baby out, it also supports the baby. All these the उपनिषत ्
says. This is called gynecology उपनिषत ्. Gynecology and obstetrics उपनिषत ्. In fact
there is a separate उपनिषत ्- गभोपनिषत ् is there giving the details of the growth of
the baby. Here we get a mini गभोपनिषत ्. So तद्, that foetus kriya with the mother’s
body, आत्मभूयं ग््नत. It becomes one with the body as though it is another limb
of the mother. Therefore when the mother eats food the nutrition is given not only
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for mother’s limb the nutrition is supplied to the baby also treated as a good host.
Good guest OK. Good guest it is treated. So आत्मभूयं ग््नत means शरीर भावं. Here
for the word आत्मा सन्त्चदािन्त्द आत्मा should not be taken. शरीर भावं ग््नत. It
becomes one with the body of the mother. Like what? The उपनिषत ् gives an
example यिा स्वमनगं just as the mother has got so many limbs of her own, exactly
like that the baby also will become a temporary extra limb. Ten month posting.
And तस्मात ् एदािां ि हहिन्स्त. Mother’s body doesn’t hurt the foetus in the body. In
the same way, the foetus also doesn’t harm the mother. Like other things as they
enter it will create the problem. The foetus, also doesn’t hurt the mother. तस्मात ्
एदािां ि हहिन्स्त - ि हहिन्स्त doesn’t injure afflict harm एिं means the mother which
is the second abode, now we are seeing the second abode.
And what does the mother do? सा अस्य, एतं आत्मािं भावयनत. The mother is carrying
the िीजं the baby which has been transferred by the husband. Therefore it is called
husband‘s own body. Because it is an extract from the body. Therefore husbands
own body the wife is carrying. Hosting. Therefore सा, the wife, अस्य, of the husband
एतं आत्मािं the second extracted body, the second body of the husband, the
extracted body of the husband, the mother hosts in her own womb .अर गतं भावयनत
- भावयनत means takes care of carefully by following several rules of pregnancy.
Proper food, proper nutrition, and certain chemicals are avoided. Even if the
mother is sick she doesn’t take blindly the medicines certain drugs are avoided
because they will go to the baby and harm. Thus at the cost of her own discomfort
or comfort the mother protects the baby. Therefore सा भावयनत. भावयनत means
protect , takes care. And since the mother is taking care of the body, the baby’s
body which has come from husbands body. Therefore husband is indebted to the
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wife. Why? Because the husband understands that the wife carrying the second
body of myself. Because the पुरुष िीजं is an extract of the पुरुष शरीरं . Therefore my
wife carries myself or my own image. Since she is taking care of my interest, I have
to take care of. Mutual scratching each other’s back. Therefore सा भावयनत so that
wife who is helping the husband by carrying the child, भावनयतव्या भवनत. Should be
taken care of by the husband by providing all the comfort. So भावनयतव्या means
should be taken care of. And many rituals are there praying for the health also
indicating the husband taking care of the wife called शीमन्त्त उन्त्ियिं etc. are basic
rituals where the husband’s responsibility is reminded? So भावनयतव्या भवनत and
protected by the husband, supported by the husband, the wife carries the foetus.
So तं गभं स्त्री ववभनतव. And while the mother is doing this job of taking care of the baby
I the womb the husband or the would be father also has to contribute his own for
the welfare of the baby. Two fold jobs he has to do several things to take care of
the mother or wife. And he has to do several things for the baby also. Several
rituals are prescribed for the health of a healthy baby .a religious baby. A spiritual
baby. For that the पुंसविं, पुंसविं is a ritual where there is a prayer for the healthy
baby. Because life is such a mystery when the baby is born all there is tension, the
entire family prays the baby must be born without any damage; all the limbs must
be intact. And now they are doing so many tests also, taking the ambilotic fluid
they want to find out whether the baby will have certain diseases. Therefore it is a
very high tension job. And even after the birth of the baby with all limbs intact
there is further worry.
All the sense organs must be intact. கொது றகக்கேதொ? கண் ரியொய்
சதரியேதொ whether legs are ok. At the appropriate age speech must come.
Whether the baby will speak or not. And the people don’t keep quiet they will say
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at this particular stage the first word should come there are books and books.
They mention in how many months what all things should happen. They will say
that the first word should come at such and such stage. And one month delayed,
to months delayed, because these are all statistics made study, in all the babies, it
need not happen in the same way. Delay means what? So many प्रायन्श्चत्त पररहारं
special िमस्कारा: to all Swamiji this and that. Otherwise how will we know?
Therefore all prayers and prayers. How much tension? A very, very big thing that
we are all available and functioning and our organs including brain, autism etc. are
the problems. The brain doesn’t develop properly. And now a days the research
has created more problems than solutions because 100 of syndrome they talk
about. If we are coming it is अिेक जन्त्म ज्ञािं संनसि: because you require a िुवि to
understand the उपनिषत ्. Otherwise swamiji, your speech is very good. But what
you said I don’t understand. So therefore अिेक जन्त्म पुण्यं is required. Therefore
father prays, even in the initial stages. Those details we will see in the next class.
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08 Aitareya_upanishad Section II-1 (Notes) 23-11-2015
श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम| ऋतं वहदष्यानम | सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु| अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:
Page 59 chapter 2, section 1, 4th line
तत ् न्स्त्रया आत्मभूयं ग््नत,यिा स्वमनगं तिा; तस्मादे िां ि हहिन्स्त; सान्स्यतमात्मािमर
गतं भावयनत
सा भावनयरी भावनयतव्या भवनत | तं स्त्री गभं विभनतव; सोsग्र एव कुमारं जन्त्मिोsग्रेsनध भावयनत,
स यत ् कुमारं जन्त्मिोsग्रेsनध भावयनत, आत्मािमेव तद्भावयनत, एषां लोकािां संतत्या एवं संतता
हीमे लोकास्त्दस्यहद्वतीयं जन्त्म |
In this second chapter, the उपनिषत ् is describing the संसार of a जीवा. If the जीवा
doesn’t attain the knowledge mentioned in the first chapter. And the संसार is
described in 2 different ways. One is in the form of a continuous travel in 3
different locations within the current जन्त्मा itself. And each location is called one
आवसता:; आवसता meaning abode. And the three abodes of the current जन्त्मा, we
saw in the first chapter itself and what are they? Do you remember? The three
अवस्िा: are the three आवसता: so from जाग्रत ् to स्वप्िा. स्वप्िा to सुषुनप्त,सुषुनप्त to जाग्रत ्.
Thus the जीवा helplessly goes through these abodes. And in each abode the जीवा is
identified with the relevant body. And therefore there is a relevant ahamkara and
mamakara. And consequent संसार also. This is the आवसता रयं of the current जन्त्मा.
And not only that. After the death also, the जीवा will repeatedly go through three
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abodes. Dropping this body, and going through different other bodies. And what
are those three locations? Is described in the second chapter. And do you
remember? Three शरीरान्ण are mentioned. The first one is वपतृ शरीरं . The second one
is मातृ शरीरं . The third one is स्व शरीरं ones one body. Of these the first two are being
described we were seeing. In the body of the father, the जीवा remains with a very,
very, very minute शरीरं , which the जीवा will have to use after जन्त्मा. Until then the
जीवा will have the next body in a very, व ्ery minute form. And this body will have to
gradually evolve. And only after final evolution, the body can be used by the जीवा.
We talked about the first one in the form of वपतृ शरीरं . And there the जीवा lives for
some time. But here जीवा cannot exhaust the कमाव. Because for exhausting the कमाव
the body must be ready. In वपतृ शरीरं it is not ready. And then the male transfers
that जीवा, with its minute body to the second abode which is called मातृ-शरीरं . At the
time of conception, at the type of गभाव धािं. The जीवात्मा is transplanted. Just as the
farmer transplants the sprout, here also जीवात्मा is transplanted to the mother’s
body. The mother’s body the fetus of the जीवा gradually grows. And the female the
mother is taking care of the body. And the male is indebted to the female because
the body is originated, born out of male’s body itself. Therefore the male
reciprocates by taking care of the female. Thus both of them in a cooperative
endeavor protect the body of the baby. That is what we are seeing. सा भावनयरी
भावनयतव्या भवनत. That female who takes care of the baby must be protected by the
male the husband. तं स्त्री गभं विभनतव and the mother’s contribution, the females
contribution is direct because from the mother’s body alone all the required
nutrition etc. goes to the baby. Therefore mother very carefully tends and
nourishes the baby. And in the modern days it is advanced. Every month one test
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or the other. Varieties of medicine, varieties of scan etc. All these are done. That is
the contribution of the female. The male also has to do through varieties of rituals
like पुंसविं शीमन्त्तोियिं etc. Are the rituals. Through the rituals, not only he takes
care of the wife but also the baby he takes care of. And not only that during these
rituals, several मन्त्रा: are chanted. So that the baby should be born without any,
what do you call, congenital defect. Prayers are chanted. And not only that. The
baby should grow into a full-fledged human being. Body must be well developed.
Sense organs should be well developed. Mind of course must be well developed.
And there must be faith in our cultures and scriptures. Imagine the child ends up a
िान्स्तका. What to do? Therefore prayers are chanted that everything goes through
smoothly. Therefore स: अग्रे एव जन्त्मि: अग्रे अनध भावयनत. So there are two अग्रे. जन्त्मि::
अग्रे. And अनध so सोsग्र एव one अग्रे is there. And जन्त्मिोsग्रे another अग्रे is there. Then
अनध is there. They indicate three different times. Several months before the birth
of the baby, the father does everything required. And second अग्रे refers to
immediately before the birth of the baby. When the pains have started and the
delivery has to take place, immediately before also the father does special मन्त्रा:. A
special prayer is offered to वायु दे वता, it is called प्रसूनतका वायु. It is supposed to be a
special वायु, which becomes operational in the body of the pregnant woman just
before the birth of the baby. Because at the right time the baby should be pushed
downwards. Some movement they talk. I don’t remember. Because of that
movement. Stomach contraction takes place which pushes the baby. And this is
supposed to be done by a special वायु दे वता, called प्रसूनतका वायु: and the male just
before the birth of the baby, prays to वायु दे वता, that the contraction should happen,
properly and the baby should come out properly. Thus there is lot of work done by
the male also. And not only that. Immediately after the birth of the baby, cutting
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of the umbilical cord has to be done. At the time also, the male is supposed to be
present. And at that time also a ritual is offered, called जातकमाव. Nowadays they do
the जातकमाव much later. But it is supposed to be done immediately after the birth of
the baby. And again various are prayed to so that now that the baby is separated
from the mother, the baby must be able to survive, independently. And thereafter
also several rituals, some of them we saw in Brihadaranyaka Upanisad. How first
time when the baby is to be given the milk from the mother. At that time also the
father prays to Saraswathi Devi, pointing out that Saraswathi at that time, when
the first time milk is given to the baby, prayer to Saraswathi. O Saraswathi, you
should enter my wife’s body and you should reside in the milk and because of the
nourishment and Saraswathi is blessing the baby must have good health. The baby
must have prosperity and baby must have ultimately buddhi to understand अहं
ब्रह्मान्स्म. Up to that several Saraswathi prayers are chanted. That is indicated here.
So अग्रे अनध भावयनत. And when he does protect the baby, the father does it with all
commitment because he knows; the baby is none other than his own image only.
In fact, it is the extension of the परम्परा oft the child. And therefore स यत ् कुमारं
जन्त्मि:: अग्रे अनध भावयनत. अग्रे means before. अनध means after. Both before and after
whatever help he offers, आत्मािम ् एव tat भावयनत. He is only taking care of himself,
because he alone is in the form of the baby. And what is the intention? He was to
protect the परम्परा of the family. The aim is वंस वृवि:: because in Vedic tradition,
culture is transferred only through family. Culture is transferred, only through

families. And the child must get the religious culture within the first five or ten
years. Therefore they were extremely careful. About the first few years within the
family. And in next few years in the गुरुकुल: Thus about 5 years in the family and
another, 10, 15 years in the गुरुकुल:, under the protection of माता, वपता and गुरु; the
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child’s cultural personality must be nourished. Physical body can be nourished

anywhere in any hospital you give appropriate protein carbohydrate body will
grow. Therefore nourishing the body is not a big thing. Nourishing the culture,
religious, spiritual internal personality is important. And for that, family परम्परा, वंशा
has to continue. Therefore he was very particular about the perpetuation of the
वंशा. So आत्मािम एव तद्भावयनत, एषां लोकािां संतत्यै. लोकािां here refers to children the
प्रजा. संतनत means perpetuation. And every family has got several types of पञ्च महा
यज्ञा:. which are contributions to the society. Taking care of a particular village
temple. The villages and all. There will be a temple. And during the उत्सवं of the
temple, during that that main festival, only different families will take care of the
running of the function. Today is our contribution. Somebody does something or
the other. Every family was particular. Not only we should do everything. After our
generations our children also must do the same thing to the village temple. Even
now that practice is there in many families. They must have left the village. They
might be settled in California. Somewhere or the other. But they are very particular
that our village deities function comes; at least we should visit once in a while or
send the appropriate amount for the upkeep of the temple. Thus family
perpetuation is धमव perpetuation
कुलक्षये प्रणश्यन्न्त्त कुलधमावः सिातिाः |
धमे ििे कुलं कृ त्स्िमधमोऽनभभवत्युत || १- ४० ||
कुल nourishment is धमव nourishment. Considered extremely important. And that is
why choosing the bride or groom also was not from the standpoint of personal
compatibility. Personal compatibility between husband and wife is one important
factor. But that alone is not enough because the married couple should have a
value for family functions. Village functions. And therefore compatibility was
looked from the standpoint of cultural preservation also. That is why the choice of
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the bride was not only on the concerned boy or girl; the whole family was involved
because धमव is the most important thing. Money will come and go. House will come
and go. Car you may have BMW or BENZ. That may come and go. What is valuable
is culture, धमव, and faith in god. Faith in scriptures. Faith in sanyasis. All these are
not easy. Therefore एवं संतता हह इमे लोका:. In this manner alone. The perpetuation
of the प्रजा is accomplished. तदस्यहद्वतीयं जन्त्म.
So what is हद्वतीयंजन्त्मा? Transference from मातृ शरीरं to सुव शरीरं is हद्वतीयं जन्त्म. So you
should not mix up the 3 abodes and the three जन्त्मा: Three abodes are वपतृ शरीरं , मातृ
शरीरं and स्व शरीरं what are the three जन्त्मा? Transference from वपतृ शरीरं to मातृ शरीरं
is जन्त्मा-1. And from मातृ शरीरं to come to one’s own body स्व शरीरं is हद्वतीयं जन्त्म, the
तृतीयं जन्त्म is after the fall of this body, going to another वपतृ शरीरं is the third जन्त्म.
don’t get confused. So तदस्यहद्वतीयं जन्त्म.
Continuing.
सोस्यायमात्मा पुण्येभ्य : कमवभ्य: प्रनतधीयते | अिास्यायनमतर आत्मा कृ तकृ त्यो वयोगत: प्रैती; स
इत: प्रयन्त्िेव पुिजावयते : तदस्य तृतीयं जन्त्म |
सोस्यायमात्मा –and this child which is grows nourished by the male, the father which
is none other than his own आत्मा. So the वेदा calls पुरा as the आत्मा of the father
himself. Therefore अयं आत्मा this आत्मा of the father, who is in the form of the child,
पुण्येभ्य: कमवभ्य: प्रनतधीयते once the child has to become an adult and also he has to
get married, and only after marriage the child is qualified to do most of the Vedic
rituals. And therefore once the child is grown up and married the aim of the
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parents is handing over the responsibility. Not only family responsibilities,

religious responsibilities, social responsibilities, cultural responsibilities. All these
responsibilities are transferred to the child. So that the father can quit grihastha
ashrama and enter which आश्रमा? Old age home आश्रमा. That is the आश्रमा now.
Doesn’t matter. Wherever he goes, vanaprastha आश्रमा so that he can spend time
on more श्रवणं, मििं and निहदध्यासिं.
And therefore the parents withdraw. So, पुण्येभ्य: कमवभ्य: means for the continuation
of the noble activities of the family प्रनतधीयते the son is in charge. That is why they
had few children. Instead of one or two they had some few children. Why? If one
son is not interested another will be or daughter. Somebody or the other must be
interested. Now நொம் இருைர் நமக்கு அவர. So நொம் இருைர் நமக்கு
இருைர்.. நொம் இருைர் நமக்கு ஒருைர். நொறம குழந்வத நமக்றகன்
குழந்வத - Now no children; even if children are there they are one or two and if
he happens to be िान्स्तका or not interested in getting married. Or even if married
not interested in any one of these things the whole परम्परा will be broken.
Therefore they had a few children. Everything is gone now. And Therefore पुण्येभ्य:
कमवभ्य प्रनतधीयते प्रनतधीयते means he is made in-charge.
And अि: अस्य अयं इतर आत्मा. Now the senior आत्मा, like the junior and senior bush.
Like the senior आत्मा now कृ तकृ त्यो वयोगत: he has become old also. But there is a
satisfaction that children are coming up well and responsible. And with that
internal satisfaction प्रैती; the father dies. And later the son also does the same
thing. He has to get married and he should get a child. And he should transfer the
responsibilities to his children once the responsibility is transferred what happens
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स इत: प्रयि ्. After dropping the current physical body. पुि: जायते. According to the
type of कमाव, the जीवा will go to another parental body. Another वपतृ शरीरं it goes to.
And going to the next वपतृ शरीरं , is considered to be the तृतीयं जन्त्म. तदस्य तृतीयं जन्त्म.
With that the संसार वणविं is over. And now the उपनिषत ् wants to conclude this
chapter with a positive note. What is that?
Most of the people will be going round these आवसता: repeatedly. पुिरवप जििं पुिरवप
मरणं. Most of them are stuck in संसार. But there are some rare people, when they
get an opportunity to be born human being, and that too to be born in a Vedic
culture. Where मोक्षा is highlighted. Some जीवा: get attracted towards मोक्षा. Many of
them are after धमव अिव and काम. But some rare ones will develop an interest in मोक्षा
because of the पुण्यं of अिेक जन्त्म पुण्यं. And once interest in मोक्षा comes, then the
preparatory things will start. Starting with कमाव योग, Pooja Meditation Yoga are to
be done. And वववेक, वैराग्यम ्, मुमक्ष

ु ुत्वं all these are nourished. Then he practices
उपासि योगा by the practice of उपासिा, शमाहद षड्ग संपवत्त: शम दम उपरम नतनतक्षा -
which book? Tatva bodha. Therefore all the qualifications he gathers and then
because of the very पुण्यं, he gets a गुरु also as I have often told. Desire for वेदान्त्ता is
very rare. Opportunity to study is also rare. Some people have neither desire nor
opportunity. Some people have desire but no opportunity. Some people have
opportunity but no desire. But some rare people get both desire and opportunity
and they come to वेदान्त्ता श्रवणम ् मििं निहदध्यासिं and once they get the knowledge
then of course they get liberation from the cycle. But sometimes a rare event
happens. ऐतरे य is talking about an extraordinary case.
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Sometimes a person comes to वेदान्त्ता and studies वेदान्त्ता and understands अहं
ब्रह्मान्स्म very, very clearly also. And able to explain how I am ब्रह्मि ्. स्िूल सूक्ष्म कारण
शरीरात व्यनतररक्त: तव पद लक्ष्यािव:. तत ् पद लक्ष्यािव: - all he has understood very well
but somehow because of some invisible obstacles or other the knowledge remains
purely academic knowledge. Not able to claim, अहं जीवि ् मुक्त: अन्स्म. Not able to
claim. As I often say, it should try an experiment. Mark in the chair जीवि ् मुक्ता: So
students who are जीवि ् मुक्ता can occupy one group of chair. Others can occupy the
other chair. Suppose I do an experiment and watch the students. What do they do?
Many people will say Swamiji I understand. We are able to clearly understand. But
still we don’t have the confidence to claim, that अहं मुक्त: अन्स्म. What is the reason
also we do not know. If there are at least doubts we can solve the doubts. But
doubts are also not there. उपनिषत ् is also clear. This is called अदृि प्रनतिन्त्ध: invisible
obstacle. Therefore such people die with knowledge. But what type of knowledge?
सप्रनतिन्त्धक ज्ञािं. सप्रनतिन्त्धक means with obstacles. And as long as obstacles are
there, ज्ञािं cannot bless a person .like bulb is bright now. Suppose you cover the
bulb with a black cloth what will happen. No benefit we can get because there is
bulb. Connection is there. It is switched on. Light is also there. Because of the dark
cloth, the room continues to be dark only. Similarly ज्ञािं will be there. The benefit of
मोक्षा one is not able to derive. Naturally that person will have to be born, no way
out, why? Because ज्ञािं is as good as not there. Because obstructed knowledge is
as good as no knowledge. Like some of our children before going to the exam
mother will ask the question. Child will reply all of them in exam all not written. So
at the crucial time it doesn’t bless. Therefore one will have to be reborn and in the
next birth whenever an appropriate situation comes, then the obstacle gets
released. Once the obstacles are gone, they are the serious people who gain
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knowledge even without guru. Even without sastra. They suddenly get
enlightenment. Some casual event or listening to some one somewhere or reading
some books like flashing point. பட்டினத்தொர் says கொதற்ே ஊ ியும் the same
even will happen in our lives. Nothing happens to us. Therefore for some people
something just triggers. And such a rare event happens to a rishi called वामदे व ऋवष:
That वामदे व ऋवष is born and he is in the womb of the mother. And वामदे व ऋवष has
got सप्रनतिन्त्धक ज्ञािं gathered from पूवव जन्त्मा. And in the womb of the mother,
suddenly, that obstacles gets released and in गभाव itself in mother’s womb itself
वामदे व declares I am not the body. I am not the mind. I am none other than ब्रह्मि ्. I
had thousands of body restricting me when I was a संसारी. Now I am a free bird.
Just as a bird breaks open the cage and comes out, I come out of the cage called,
दे ह अनभमाि. And the declaration of वामदे व ऋवष: comes in the following मन्त्रा. Let us
read.
तदक्त
ु मृवषणा – गभे िु सन्त्िन्त्वेषामवेद खण्ड:महं दे वािां जनिमानि ववश्वा शतं मा पुर
आयसीररक्षन्त्िध: श्येिो जवसा निरदीयनमनत; गभव एवैत््यािो वामदे व एवमुवाच | स वं
ववद्वािस्मा््रीरभेदादध्
ू वव उत्िम्यामुन्ष्मि ् स्वगे लोके सवावि ् कामािाप्त्वाsमृत: समभवत ्|| { यिा
स्िािं गनभवण्य:} इनत ऐतरे योपनिषद प्रिम:
गभे िु सि ् - गभाव means in the womb of the mother, I am declaring my wisdom.
Who says? वामदे व: एवं उवाच. And what is my knowledge? ववश्वा जनिमानि दे वािां एव भवनत
- repeated जन्त्मा travelling from one physical body to another physical body the
travel is done by सूक्ष्म शरीरं only. The word दे वािां refers to इन्न्त्द्रयाणां in this context.
And इन्न्त्द्रयान्ण refers to सूक्ष्म शरीरं because all the sense organs belong to सूक्ष्म शरीरं .
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And this सूक्ष्म शरीरं alone has ववश्वा जनिमानि ववश्वा जनिमानि means all the जन्त्मा. So सूक्ष्म
शरीरं drops one physical body called मरणं. सूक्ष्म शरीरं entering another physical body
is called पुिजवन्त्म thus सूक्ष्म स्िूल शरीर संयोग:; जन्त्मा. सूक्ष्म स्िूल शरीर ववयोग: मरणं both
belong to शरीरं only I am स्िूल शरीरं or सूक्ष्म शरीरं . I am neither स्िूल शरीरं nor सूक्ष्म शरीरं .
Therefore neither जन्त्मा for me nor मरणं so एषां दे वािां एव ववश्वा जनिमानि - अहं
ि जायते नियते वा कदानचि ्
िायं भूत्वा भववता वा ि भूयः |
अजो नित्यः शाश्वतोऽयं पुराणो
ि हन्त्यते हन्त्यमािे शरीरे || २- २० ||
And शतं मा पुर आयसी -100s of bodies came and went until I got this knowledge.
अध: - अध:means until this knowledge. शतं पुर: पुर: here means शरीरान्ण the physical
bodies. 100s of bodies constrained me within. Made me a finite living being. And
each body was like a strong iron cage. आयस: means Iron case. So like iron cages,
confining a bird, I the जीवात्मा bird, was confined to 100s of physical bodies in all
the पूवव जन्त्मा: Therefore always I felt trapped in the body. Especially when the body
is growing old, the very body appears a trap. That is why the prayers: O Lord
please take me quickly. Thus body is a trap for the ignorant person. And now what
have I done? श्येि: जवसा निरदीयम ् like a bird श्येि: a falcon or a bird. जवसा जवसा
means forcibly. Just as a bird forcibly comes out of the cage and flies freely in the
sky, as a जीवन्त्मुक्ता bird, in the same way I also, by the power of knowledge, I have
come out of दे ह अनभमाि. Not physically coming out. Mentally I have come out of the
दे ह अनभमाि. Bodily identification. And if I am different from the body. I am that ब्रह्मि ्
which was described in the first chapter as इदन्त्द्र:: तस्मात ् इदन्त्द्रो िाम. इदन्त्द्रो ह वै िाम:
do you feel familiar? इदन्त्द्र:: later we shortened it to इन्त्द्र: I am that इन्त्द्र-परम ् ब्रह्म. All
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these happened where? Within the गभव: गभाव एव. Our problem is even after coming
out we don’t understand गभाव एव एत््याि: So lying or remaining within the womb
of the mother. Mother itself would not have understood what is all about चयाि:
वामदे व एवं उवाच- वामदे व: declares. And now the उपनिषत ् gives the फल श्रुनत. Not only
वामदे व: whoever gains this knowledge will be free from संसार. स: एवं ववद्वाि ् - So
whoever gains this knowledge, then the next page top line. सवावि ् कामाि ् आप्त्वा. Will
have all his desires fulfilled. प्रजहानत यदा कामाि ् सवावि ् पािव मिोगताि ्. As a result of
this knowledge he will have all the desires fulfilled because he understand that
everything exists in me alone. And this is called जीवि मुवक्त”: and then come back
too previous page itself अस्मात ् शरीर भेदात ् ऊध्वव उत्िम्य- he enjoys जीवि मुवक्त”:” as
long as प्रारब्धा continues. Once प्रारब्धा is over शरीर भेदात ् from this physical body ऊध्वव
उत्िम्य he leaves as it were. He drops the body and स्वगे लोके. Here the word स्वगव
refers to ब्रह्मि ्. We are talking about ज्ञानि. Therefore the word svarga must be
understood as ब्रह्मि ्. In ब्रह्मि ् only. स्वगव लोक means ब्रह्म चैतन्त्यं. In ब्रह्म चैतन्त्यं he
merges. अमृत सम भवत ्. अमृत सम भवत ्. Becomes immortal. Not subject to पुिर ् जन्त्मा.
So therefore what is the message? Get out of the three आवसता: and claim your
higher nature.
More in the next class.
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09 Aitareya_upanishad Section III-1 (Notes) 30-11-2015.
ॐ वाङ् मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ्| आववराववमव एनध | वेदस्य म आणी स्ि: श्रुतं
तन्त्माववतु तद्वक्तारमवतु| अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: ||
In the last class we completed, the second chapter of ऐतरे य उपनिषद् in which the
संसार was described in the form of a journey. In the three states in the current life.
And after life it is a journey in the form of वपतृ शरीरं to मातृ शरीरं to सुव शरीरं . And most
of the जीवा: continue this journey preserving their ignorance. But there are some
जीवा: who come to gain the self-knowledge, and get freedom from संसार. And an
example of वामदे व ऋवष was given at the end of the second chapter. And this वामदे व
ऋवष gains the knowledge and got liberated अमृत सम भवत ् सम भवत ्. With this the
second chapter is also over.
Then the उपनिषद् gives यिा स्िािं गनभवण्य: In the beginning of the chapter it had said
that if there are pregnant women, they should skip the second chapter. Now at the
end it says, now the second chapter is over, if there are pregnant women they can
continue the study of the उपनिषद्. यिा स्िािं गनभवण्य:
Now we have to enter the third and final chapter of ऐतरे य. which has got only one
section. First chapter has 3 sections. Second chapter has one section. Third also
has only one section. Now we will enter page no 69, chapter 3 section 1.
कोsयमात्मेनत वयमुपास्महे ? कतर: स आत्मा येि वा (रूपं) पश्यनत, येि वा (शब्दं ) शृणोनत, येि
वा गन्त्धािान्जघ्रनत,येि वा वाचं व्याकरोनत, येि वा स्वाद ु चास्वाद ु च ववजािानत? यदे तद्भध्रुदयं
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मिश्चैतत ् | संज्ञािमाज्ञािं ववज्ञािं प्रज्ञािं मेधा दृविधृनतनमवतनमविीषा जूनत: स्मृनत: संकल्प: ऋतुरसु:
कामो वश इनत.-------सवावण्येवैतानि प्रज्ञािस्य िामधेयानि भवन्न्त्त|
In both the previous chapters, the उपनिषद् concluded the teaching with self-
knowledge. At the end of the first chapter also it was pointed that a rare जीवा
makes enquiry about creation and oneself. And he comes to know अहम ् ब्रह्मान्स्म
Aham Brahma Asmi (ABA). In the first chapter-end स जात: भुतानि अनभव्यैरव्यत ्, हकमहं
वाव अन्त्यत ् इनत अवहदषं इनत | स एतमेव पुरुषं ब्रह्म ततमम ् अपश्यत ् इदम ् अदशवनमनत३ in that
मन्त्रा it is said, a rare जीवा enquires, and knows अहम ् ब्रह्मान्स्म. In the same way, the
second chapter-end also, the उपनिषद् talks about the वामदे व rishi: who in the womb
of the mother itself claims अहम ् ब्रह्मान्स्म. Thus in both the chapters the उपनिषद् only
generally says, a rare जीवात्मा enquires and knows. But the उपनिषद् has not
mentioned, how the enquiry is to be done. It only says, a rare जीवा enquires and
knows. Enquires and knows is only सामान्त्यं. How does one make the enquiry? That
has not been answered. The third chapter is the most important chapter in which
the method of enquiry is presented. And the उपनिषद् introduces a few spiritual
seekers who go to a गुरु that we have to supply and then asks for self-enquiry. So
you have to supply: some seekers, went to a गुरु and asked the following question.
What is the question the students ask? आत्मा इनत वयं उपास्महे. We do talk about a
self, when we say I myself, you yourself etc., we refer to our self which is the
meaning of the first person singular I am. That self-referred to as I am is called in
Sanskrit as आत्मा. So आत्मा इनत वयं उपास्महे . उपास्महे means we constantly refer to.
Here उपासिं means constantly referring to as I myself. Even when you want to
withdraw from the bank what do you call it? What check it is? Self-cheque.
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Thus the word self is repeatedly used by all of us. अयं आत्मा. This आत्मा, this self,
this I, क:? Who is this self? Who am I? Who is this self? Then the next question
कतर: स: आत्मा? We have heard about two types of self, mentioned in the previous
2 chapters. One is the परमात्मा entering every body through - do you remember?
the top of the head. परमात्मा as though enters and it is available as the सान्क्ष चैतन्त्यं
that is one. Should we take that चैतन्त्यं as the real आत्मा. Or should we take the प्राण
शवक्त which is also very much in the physical body. Should we take that प्राण शवक्त as
the आत्मा? Because in the presence of प्राण, we are all alive and functioning. We are
able to say, I am. The moment प्राण quits the body, the individual doesn’t survive. I
am not there to say I am. And this प्राण is also called जीवात्मा, and we do talk about
the जीवात्मा quitting the body, travelling to other लोकाs etc. Thus we talk about a
travelling आत्मा in कमव काण्ड. A non-travelling आत्मा in ज्ञाि काण्ड. And when we do
श्रािं तपवणम ् etc. We are offering to whom? This जीवात्मा, which has quit this body and
which is supposed to be in some लोका, to that जीवात्मा we offer श्रािं तपवणम ्. So thus
we have got two जीवात्माs, one travelling as described in कमव काण्ड. Another non-
travelling described in ज्ञाि काण्ड especially the first chapter of ऐतरे य of these two,
which one is the real one? So कतर:; means of these two types of आत्मा, one is
called नचदाभास रूप आत्मा. Another is called नचद्रप

ू : आत्मा. One I, विम्भ चैतन्त्य रूप आत्मा.
Another is प्रनतविम्भ चैतन्त्य रूप आत्मा. Which one I is the real one?
And thereafter they started enquiry. And they took various organs which we
constantly use. And they ask the question, is this one the आत्मा? So कतर: स: आत्मा?
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Then thereafter they themselves with the help of a गुरु take each organ belonging
to the सूक्ष्म शरीरं (SKS). Because it is sukshma which quits the body at the time of
death. Therefore taking the sukshma sariram, each organ they take and ask the
question, is this the आत्मा? What is the first one? येि वा रूपं पश्यनत तत ् चक्षु: आत्मा
हकं??Is the eye with the help of which I experience the world can I claim the eye as
the आत्मा? Because we use the word eye for all of them. When the eye perceives
what do we say? I am seeing. When the ears hear, we don’t says ears are hearing.
We say I am hearing. So we use the word self, or first person singular to all these
organs. Therefore each one they take and ask the question, is this the आत्मा? So
येि वा शब्दं शृणोनत. So येि श्रोरेन्न्त्द्रयेण शब्दं शृणोनत. तत ् श्रोरं आत्मा हकं?? You have to supply
that? Is this sense organ the आत्मा? येि वा गन्त्धाि ् आनगघ्रनत, that organ of smell with
the help of which we know the smell can we call it as the आत्मा? येि वा वाचं व्याकरोनत
वाचं व्याकरोनत means the words we utter, that organ of speech with the help of
which we utter words. Can we claim that one as the आत्मा? Because when the
mouth is speaking we don’t say mouth is speaking. We say I am speaking. Then येि
वा स्वाद ु च अस्वाद ु च ववजािानत. You can understand. That organ of taste with which we
know स्वाद.ु स्वाद ु means taste, and अस्वाद.ु Tasty and not non tasty. Can we call that
organ as the आत्मा?
Then next one यदे तत ् हृदयं मिश्च ये तता. हृदयं means िुवि: ववज्ञािमय कोश:; मि:: is the
mind. मिोमयकोश: Can we take the mind as आत्मा? Because when the mind is happy
we say I am happy. When the mind is disturbed we never sky mind is disturbed.
We say I am disturbed. And therefore, mind also is called I. Therefore can I say
mind is the आत्मा? And हृदयं. हृदयं means िुवि. Can we take िुवि as the आत्मा? Thus
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one by one like panchakosa vivekha, in Taittariya, अन्त्योन्त्तर आत्मा प्राणमया: अन्त्योन्त्तर
आत्मा मिोमय:: each one they asked: am I any one of these ? And what is the reply
they arrived at. That is not said in the उपनिषद्? We have to supply. The enquiry is
presented in dots and dashes. So we will have to fill up a lot of portions. Because
the उपनिषद् assumes that we have already done how many उपनिषद्: we can’t even
count. So many we have done. So since we have done so many उपनिषद्s the
उपनिषद्: assumes we will fill up. And what is the answer they arrived at. All of them
are only instruments and medium that we use, in जाग्रतवस्िा. And which we don’t
use in सुषुनप्त अवस्िा. Therefore they are all objects of experience. They are all
instruments of interaction करण रूपं च कमव रूपं च. None of them can be I who am
behind all of them. And all these have got the 5 features? 5 features. दृश्यत्वं
भौनतकत्वं सगुणत्वं सववकारत्वं आगमापानयत्वं, they are objects of experiences they are
made up of पञ्चभूतानि etc. Therefore I use them. But I am not any one of them. And
once they dismissed everything, then how to proceed? The गुरु’s help is required.
What do we discover. Once I have negated all the objects of experience, what I will
experience is blankness. எல்லொம் றபொச்சு.. Even thoughts are gone. As in सुषुनप्त,
what do we experience? Total blankness alone. And therefore the student will
wonder, am I emptiness? Am I शून्त्यं? Am I blank the question comes? Then alone
the teacher asks the question how you know that there is silence. There is
blankness how do you know? Then the नशष्या will have to say I know it. I
experience blankness; that is why I am able to talk about blankness. What I don’t
experience I cannot talk about. That is why whether your mind is blank do I know?
I don’t know. What is happening to your mind? Is something happening? Or the
mind remaining blank I do not know. I am able to talk about my blankness
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because I am able to experience. Therefore the teacher says in the blankness,

there is an experiencing-consciousness-principle without witness you cannot talk
about blankness. That witness must be conscious or inert? It cannot be inert. It has
to be चैतन्त्य तत्वं. And ऐतरे य उपनिषद् names it as प्रज्ञािं. So thus प्रज्ञािं the चैतन्त्यं, the
नचत ्, the consciousness is the आत्मा, the real self.
Then the student asks the question, how can we recognize that consciousness?
How can we recognize that consciousness, is the next question. For that the
teacher gives a method or a clue. And what is that clue? Very important. Which is
very similar to prathibodha viditam of the केिोपनिषद्. Which we saw yesterday in
Asthika samajam. That idea is expanded here. What is that?
This one consciousness principle alone, becomes varieties of experiences when

associated with different thoughts. Consciousness alone, becomes an experience,
when it is associated with a particular thought. For example, I am a conscious
being now. Suppose I turn in the direction of the wall, until I look at the wall, there
is no specific thought in my mind when I look in the direction of the wall, mind and
the sense organs come in contact with what? The wall. When mind and sense
organs contact the wall and I register the presence of the wall. I have to register
because if I am absent minded nothing will happen? Have you heard absent
minded? What heard? It happens in class. Absent minded means my mind and
sense organs are open but nothing happens. So if the mind is not absent, and it is
looking in that direction, in the mind the thought in the form of wall, wall shaped
thought takes place in the mind which is called wall आकार वृवत्त: Until the thought
comes in my mind consciousness was there are not? Consciousness has been
already there. The moment wall thought comes, consciousness + wall thought =
wall experience. Consciousness tree thought is nothing but tree experience.
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Consciousness + anger thought is anger experience. One consciousness alone

appears as many and varied experiences, in association with several thoughts. And
as even the thoughts change, experiences also changes. If I am holding on to one
thought, only that experience will be there. The next experience cannot come.
Next experience requires what? Next thought. Thus thoughts are changing.
Experiences are also changing. And all these experiences are nothing but what?
Consciousness alone. When I say I have anger experience, it means I am
consciousness of my anger thought. I have wall experience means, I am
Conscious of wall thought and wall object. Therefore one consciousness is putting
on many, very versatile actor. Like Sivaji Ganesan- ரொமன் எத்தவன ரொமனடி. A
just as one versatile actor puts on many position, one प्रज्ञािं alone is appearing as
varieties of experience. So how to arrive at प्रज्ञािं. Simple mathematical method we
will use. Consciousness + thought = experience. Now thought you shift from left
side to right side, the fundamental maths you would have studied in school. So
consciousness + thought = experience. The plus thought when it goes to other side
will become minus. Therefore consciousness = experience minus thought.
Experience minus thought = experience. In all experiences the changing thought
you set aside. What is left behind is nothing but changeless consciousness alone.
So changing experiences minus changing thoughts = careful. Changing
consciousness if you say குட்டு. Changing experiences minus changing thoughts =
changeless consciousness. I am conscious. I am conscious. I am conscious. What I

am conscious of, varies. That I am conscious of, never varies. Even when
everything goes, I am consciousness of the blankness also. That changeless non-
variable illuminator of all the changes, is प्रज्ञािं, the real I, the आत्मा.
And now how many veshams are there. The उपनिषद् talks about various
manifestations of one प्रज्ञािं with what costume? What is the costume of
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consciousness? Thought is the costume. Wearing different thoughts it appears as

different experiences. Different forms of knowledge. Different forms of emotions.
Everything. A big list is given. First one संज्ञािम ्. संज्ञािम ् means self-awareness. I am
is called संज्ञािम ्. Which comes alongwith what thought? Self-awareness requires
what thought? I-thought is required. आज्ञािं - आज्ञािं means extended knowledge or
ESP. Extra sensory perception or knowledge enjoyed by योनगि:. योगािुिाि जनितं
ज्ञािं. Then ववज्ञािं - ववज्ञािं means ववशेष ज्ञािं. All types of specific knowledge of the
world like ordinary knowledge, chair knowledge, table knowledge, and book
knowledge water knowledge. Called ववज्ञािं then प्रज्ञािं प्रज्ञािं is प्रतीभा प्रतीभा means
the capacity to instantaneously decide. Ready wittedness. Is called प्रज्ञािं. Capacity
to decide, instantaneously. On the spot thinking. प्रतीभा. Then मेधा. मेधा means
memory power. Memory. दृवि: sensory perception. धृनत:: will power or
perseverance. धृनत:: mathi: means reflection. Thinking over a particular idea
repeatedly. मनत: मििं. Then मिीषा. मिीषा means मिि स्वातन्न्त्रयं or freewill. The
power to choose freewill. जूनत:: All in the मूलं is there. जूनत:: जूनत:: means सोह::
sorrow, sorrow also is a vesham of consciousness. What is the nature of
consciousness? आिन्त्द स्वरूपं. This आिन्त्द स्वरुप आत्मा puts on the costume of grief.
So जूनत:: Then स्मृनत:: स्मृनत:: means स्मरणं. Remembrance. Recollection. Then संकल्प::
संकल्प:: means planning, visualization etc. Dreaming. dreaming also संकल्प: Day
dreaming. Night dreaming. Then ितु:: ितु:: means निश्चय: decision is called ितु::
असु: असु: means living or life. The life function like breathing etc. प्राणाहद वृवत्त:: असु:
then काम: desire. Then वश: वश:: also means desire. But specific desire or attractions
existing between male and female. That specific desire attachment or attraction is
called वश: स्त्री पुरुष इ््ा.. कामो वश:; इनत. All these things which happens in the mind
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all the time. At the time what is changing? Thoughts are changing violently. But in
and through all the changing thoughts, changelessly the light of conscious is
there. Just as the light on the stage, it changelessly there eventhough I may move
the body. I may move the hand. A Bharatanatyam dance may be going on where
all the members are moving constantly. But what about the light? The light reveals
the changes. But the light itself doesn’t change. That light of consciousness is the
real self-called the आत्मा. Which is त्वं पद लक्ष्यािव::
So first we have to arrive at the meaning of the word जीवात्मा which is called त्वं पद
लक्ष्यािव: And then what does the उपनिषद् do? It says that this जीवात्मा, the प्रज्ञािं the
consciousness, is different from the body-mind-sense complex.
Then what is the nature of this consciousness. साक्षी चैतन्त्यं. You cannot say it is
male or female. Because gender belongs to what? Not to चैतन्त्यं. It belongs to
अन्त्िमयकोश only. You cannot say आत्मा is hungry or thirsty. Because hunger and
thirst belongs to प्राणमयकोश: You cannot say आत्मा is agitated etc. Because agitation
belongs to मिोमयकोश: You cannot say आत्मा has got several doubts because
doubts belong to ववज्ञािमयकोश: You cannot say आत्मा feels sleepy. Sleep belongs to
आिन्त्दमयकोश: Whatever features we talk about, for us, all these are really not our
features. There are features of the costume only. Therefore the question comes
what is the nature of प्रज्ञािं? And I cannot look at the प्रज्ञािं to find out that? Why? I
cannot lok at myself. I cannot look at myself. The example with the face you can
look at all the faces except one face. What? Your own beautiful face. So subject
cannot be objectified. I know I am sakshi. But I don’t know what the features are?
What is the nature of the सान्क्ष. Therefore the उपनिषद् says at the end of this section,
which is called महावाक्यं 4th line from the bottom. प्रज्ञािं ब्रह्म. So this चैतन्त्य तत्वं is
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none other than ब्रह्मि ्. ब्रह्मि ् literally means limitless. Now the question is I don’t
know what is ब्रह्मि ्. Sometimes when we look into English dictionary, I have told
you before. You do not know one word garrulous. Garrulous I don’t know. I look
into the dictionary. It says loquacious. So previously I did not know one word. Then
I look in to dictionary. Now I don’t know two words. Then I look into dictionary. It
says voluble. Now I don’t know three words. Then I looked into voluble. It gives
garrulous.
Now I want to know what is प्रज्ञािं? And the उपनिषद् says ब्रह्म. And I don’t know what
is ब्रह्म? We have to know it from other उपनिषद्: And we have seen those उपनिषद्.
तैनतरीय उपनिषद्? What is the definition of ब्रह्मि ्. यिो वा इमानि भूतानि जायन्त्ते येि जातानि
जीवन्न्त्त. यत ् प्रयं अनभसंववशन्न्त्त. ब्रह्म is जगत ् कारणम ् the cause of the entire universe.
And once I say कारणम ् more features you should remember. What are the 4
features of कारणम ्? एक, सार, नित्य , सत्यं.कारणम ् is एकं, like gold and ornaments.
कारणम ् is सार:. Gold alone is the essence of all the ornaments. कारणम ् is नित्य; gold
alone is permanent. Ornament is created and resolved. So एक, सार, नित्य, and
fourthly सत्यं. सत्यं means what? कारणम ् alone, exists independently whereas कायं
borrows existence from कारणम ्. Thus कायं is अिेक, असार, अनित्य असत्यं. कारणम ् is एक,
सार, नित्य सत्यं. That ब्रह्मि ् is this प्रज्ञािं. And what is the प्रज्ञािं? My own real nature.
Therefore what is the knowledge? अहं ब्रह्म अन्स्म. And since ब्रह्मि ् is जगत ् कारणम ् I can
say therefore I am the जगत ् कारणम ्. For everything has come out of me. पञ्चभूतानि
has come out of me. All living beings have come out of me. I am the greatest one. I
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am not the miserable जीवात्मा. But I am the most wonderful परमात्मा. This is going
to be the message. The details we will see in the next class.
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10. Aitareya_upanishad Section III-1 (notes) 14-12-2015
श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम | ऋतं वहदष्यानम | सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: ||
Page 69, chapter 3 section 1, last 3 lines at the bottom:
एतेि प्रजेिात्मिास्माल्लोकादत्ु िंयामुन्ष्मि ् स्वगे लोके सवावि ् कामािाsप्त्वामृत: समभवतमृत:
समभवत ् || इनत ऐतरे योपनिषहद तृतीयाध्याये प्रिम: खण्ड:
In this final chapter of ऐतरे य which is the most important chapter the उपनिषद्
presents the method of enquiry leading to the जीवात्म परमात्म ऐक्य ज्ञािं. In the
previous two chapters, the उपनिषद् only mentions that some rare जीवात्म starts an
enquiry and know. But there it doesn’t say how the enquiry is done. Whereas here
the method of enquiry is presented and the mv is also presented. Therefore, this
chapter by itself is a complete teaching and comprehensive teaching. We saw the
beginning part of this chapter in the last class wherein the उपनिषद् said, some
spiritual seekers join together, and make an enquiry into the real-I, the आत्मा. And
Sankaracharya says, no enquiry can be made independently. Therefore we have to
supply, with the help of a आचायव. They made an enquiry asking the question who I
am? And the method of enquiry is िेनत, िेनत. By negating whatever I am not.
And how to find out what I am not? The method is whatever is the object of my
experience happens to be an object. And therefore it is not the subject. And
therefore anything that is objectifiable I keep on negating. And these spiritual
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seekers also made such an enquiry and went on negating the अिात्मनििा. And the
उपनिषद् mentions a few of them as a sample. And what are they? The ज्ञािेन्न्त्द्रयान्ण
and the कमेन्न्त्द्रयान्ण. Sense organs are only instruments I use and I am aware of the
condition of the sense organs. Therefore they are all awared-objects only. They
serve as an instrument for me. But they are not me. Thus they negated all the
sense organs. The physical body we have to include. And thereafter they came to
the mind and intellect also, which are very, very closer and they understood that
mind and intellect also are, inner organs only. That is why in Sanskrit they are
called अन्त्त: कारणं. So mind is also an instrument. I use in the waking state and
dream state. And I set aside the mind, during deep sleep. Similarly intellect also is
now and then used instrument or rarely used instrument. That also we keep aside
during सुषुनप्त. And the intellectual conditions I am aware of. Whether I am ignorant,
whether I am knowledgeable. Whether the knowledge is clear knowledge or not.

Whether I have doubts are not I am very clearly aware. That is way I know I am
ब्रह्मि ्. Or some people say I may be ब्रह्मि ्. All these different responses indicate we
know whether we know or we doubt. From this it is clear intellect also is an object
of knowledge. And it serves as an instrument also. It is both an object and
instrument. And therefore it is not me. Thus they kept on negating. यदे दत ् हृदयं
मिश्च एतत ् सवं निवषिं . And finally they came to - here the उपनिषद् doesn’t clearly
mention. We have to take from other sources. Once everything is negated what is
left behind? We say nothing. But the उपनिषद् says: to say nothing is left behind we
must be aware of nothingness. Without witnessing nothingness you cannot talk
about nothingness. Therefore the witness of the blankness is called प्रज्ञािं and that
प्रज्ञािं which is popularly known as सान्क्ष चैतन्त्यं, witness consciousness that alone is
my real nature they understood. And not only that, they understood this
consciousness is all the time evident in the form of varieties of experiences.
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Because every experience is nothing but one प्रज्ञािं consciousness mixed with do
you remember what I said before the floods. Or it got washed off in the floods.
Consciousness become experience when it is mixed with what? Thoughts. चैतन्त्यं +
thought = experience. चैतन्त्यं is one. Thoughts are many. Experiences also are
many. Depending upon the type of thought-द:ु ख वृवत्त is there what will I experience?
Sadness. सुख वृवत्त is there I will experience happiness. Therefore experiences are
variable. Thoughts are variable. Consciousness is non-variable. That non-changing,
ever available, non-arriving, non-departing, consciousness principle is the आत्मनििा
which is my real nature. And therefore, they said, सवावन्ण एतानि प्रज्ञािस्य िामधेयानि
भवन्न्त्त. Every experience is consciousness + different िाम रूप. Consciousness
wearing the thought costume. Every thought is a costume. For what?

Consciousness to appear in different forms. When you come to the class, you
appear in different costume. But I know the costumes are variable but the student
is the same. Otherwise every class I have to start with ऐतरे य उपनिषद्. Therefore
conscious content with thought costume is varieties of experiences. Therefore
संज्ञािं ववज्ञािं आज्ञािं मेधा दृवि धृनत श्रुनत. All of them are names of different conditions
of the mind. All of them are one consciousness alone. So consciousness appears
as all mental experiences inside.
And now the उपनिषद् makes another mind boggling statement. And what is that. All
our experiences relate to external world. So when I have got wall knowledge,
corresponding to wall knowledge outside what is there?. Don’t say wall
knowledge. Outside wall is there. Thus corresponding to the inner world of
feelings, emotions, experiences, perception, there is an outer world also which
give rise to this experience. So inner world is called वृवत्त प्रपञ्च: Outer world is called
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vishaya प्रपञ्च: புரியேறதொ பொருங்றகொ.. Inner world is वृवत्त प्रपञ्च: the universe of
thoughts which are costumes for consciousness.
And now the question is what about the external world? The world of vishaya:
vishaya प्रपञ्च. And the उपनिषद् says the external world also, is the same
consciousness alone. With different costumes. Internally what is the costume?
Thought costume. Externally what is the costume or vesham or makeup? िाम and
रूप. So the same consciousness alone, outside appears as the world of objects.
Thus the inner world of thought and the outer world of objects, both of them are
nothing but, one चैतन्त्यं, playing two-fold roles. So experience also is consciousness.
Experienced objects also is consciousness. And we may wonder how it is all
possible? சும்மொ கவத ைிைே மொதிரி இருக்றக.. How can I swallow the idea
that, I-the observer, consciousness am in the form of both the experiences and the
objects. How can I swallow? And whenever we doubt, वेदान्त्ता has got the popular
example. In fact even before I start, you will say I will come there and give the
answer. You may offer to come here and give the answer. You know that I know
you know. And you know that I know that you know. So therefore what is the
answer? In स्वप्िा, I, who goes to bed alone, during dream, divides himself into not
only different experiences but also experienced objects also. The dream-tiger and
the dream-tiger-knowledge. The dream-river and the dream-river-knowledg; both
the knowledge and experience as well as the corresponding world of object is one
waker alone. Bifurcates himself into भोग्य and भोग. And he experiences both. In the
same we way प्रज्ञािं is the inner world. प्रज्ञािं is the outer world also.
Now the question is which part of the outer world? Is it Sankaralayam? Because we
will wonder I am experiencing only Sankaralayam. The उपनिषद् says not only
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Sankaralayam but the entire cosmos is nothing but that चैतन्त्यं alone. Therefore in
the following, portions which we read in the last class, the description of universe
is given. And the उपनिषद् says प्रज्ञािं alone is appearing in the form of this universe.
And what is that? Look at this.
So where are we? I will tell you. Line no 6th line. Sorry 7 th line. एष ब्रह्म onwards. एष
ब्र्ह्मेष इन्त्द्र, एष प्रजापनतरे ते सवे दे वा, इमानि च पञ्चमहाभूतानि – पृनिवी वायुराकाश आपो
ज्योनतॉषीत्येतानि, इमानि च क्षुद्रनमश्राणीव िीजानि इतरान्ण चेतरान्ण चाण्डजानि च जारूचानि च,
स्वेदजानि चोन्त्भज्जानि चाश्वा गाव: पुरुषा हन्स्तिो,यन्त्कन्त्जेतं प्रान्ण जनगमं च पतवर च य्च
स्िावरं ; सवं तत ् प्रज्ञािेरं प्रज्ञािे प्रनतनतवितं प्रज्ञािेरो लोक: प्रज्ञा प्रनतिा, प्रज्ञािं ब्रह्म |
एष ब्रह्म onwards is the description of the universe. And finally the उपनिषद् says this
universe is nothing but चैतन्त्यं alone. And what is the corresponding तैनतरीय मन्त्रा?
Worth remembering. तस्मात ् द्वा ये तस्मात ् आत्मि: आकाश: संभूत: आकाशात ् वायु:. That
is the relevant तैनतरीय मन्त्रा. Now एष ब्रह्म. ब्रह्म means हहरण्यगभव: who is the समवि सूक्ष्म
शरीर सहहत चैतन्त्यं. So ब्रह्म means हहरण्यगभव: or total subtle universe. एष इन्त्द्र: and this
इन्त्द्र, इन्त्द्र who is also one of the part of the created universe. इन्त्द्र: means दे वराज:. एष
प्रजापनत:: प्रजापनत:: means ववराट्. ववराट् means समवि स्िूल शरीर चैतन्त्यं. And एते सवे दे वा: all
these celestial beings like वरुण: अन्ग्ि: etc., all the दे वता:, the उपनिषद् goes from
higher being and gradually it comes down. The highest being is considered to be
हहरण्यगभव:. हहरण्यगभव:, ववराट्, इन्त्द्र, other दे वा:. एते सवे दे वा: इमानि च पञ्चमहाभूतानि. All the
पञ्च भूतानि and the उपनिषद् itself enumerates the पञ्चभूतानि. What are they? पृनिवी
the earth वायु: the air ,आकाश: the space. आप: waters. ज्योतींवष fire. Not given in
order. It is in jumbled manner. And not only that, ज्योतींवष इनत एतानि पञ्च भूतानि-
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एतानि be connected with पञ्च maha भूतानि. Then इमानि िीजानि क्षुद्रनमश्राणी इव. The
word िीजं refers to all the other living beings. So we have talked about celestials.
Here the उपनिषद् talks about all other living beings which are in the form of
different bodies. Human bodies’ animal body bird body. They are called िीजानि.
Why they are called िीजानि. From one body another body is generated. Therefore
here शरीरान्ण are called िीजानि. And what all bodies? क्षुद्रनमश्राणी, which includes even
minute organisms. So micro-organisms included. So क्षुद्रम ् means minute
organisms invisible ones. So नमश्राणी means alongwith. So all the living beings along
with micro-organisms, इतरान्ण च इतरान्ण च, which are of varieties. They are not
uniform like clone and animals. It is not a cloning business. Each living being is
different. In one species itself you take: two human beings they are different. Take
one human being itself. Two hands are different. Two fingers are different. Finger
lines are different. You take two eyes. One will have plus, another will have minus.
Even the eyes are not uniform. इतरान्ण. इतरान्ण means, of many and varied category.
And all these bodies are divided into 4 groups. We have seen somewhere before.
If you remember great. Otherwise ok.
The source is ऐतरे य उपनिषद्. All the physical bodies are broadly classified into 4.
Four types. What are they?
अण्डजानि those living beings or bodies born out of egg. Egg born. That means
what? They get the bodies in 2 stages. First they come in the form of egg. Then
from the egg they hatch and become. Like all types of birds and all will come under
that. So egg born.
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And जारुजानि those which are born from the womb of the mother directly as a baby.
And we all come under that only. We are not hatched from the eggs. Therefore we
come under जारुजानि. जारु means जरायु. जरायु means womb of the mother. All
mammals, including human beings come under जारुजानि.
स्वेदजानि means all micro organisms, which are born out of moisture. Moisture
born microorganisms like fungus etc. After these floods, in many houses on the
floor also many things have come did you see. I have got. Even without water
entering the flat because of the wetness things are born. So that wetness or
moisture is the cause of the arrival of those microorganisms, fungus like things.
And they are called what? स्वेदजानि स्वेद means moisture. Or wetness. So जारुजानि च
स्वेद जानि च.
And finally उवद्भज्जानि. All the plants and trees born out of the earth born. So egg-
born, womb-born, moisture born, Earth-born. These are the 4. All of them,
ultimately originate from where? प्रज्ञािं चैतन्त्यं only. Even though the immediate
cause may vary. The ultimate cause is प्रज्ञािं only. So जारुजानि च उवद्भज्जानि च.
उवद्भज्जानि that which breaks open earth भूनमं उवद्भज्य जातानि उवद्भज्जानि. And a few
samples are given as examples wat are they? अश्व: horses. गाव: cows. अश्व: is not the
example for उवद्भज्जानि. Very careful with उवद्भज्जानि general classification is over.
Then a few samples are taken. उवद्भज्जानि शाश्व you should not comment these two.
अश्व: means horses. गाव: means cows. पुरुष:: means human beings very careful पुरुष::
means not male or husbands. पुरुष:: means human beings. Then हन्स्ति:: elephants.
In short यन्त्कञ्चेतं प्रान्ण. All the living beings, any living being or every living beings.
जनगमं पतवर स्िावरं . So whether they are moving on the ground, or whether they
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are moving in the sky like the birds. Or whether they are non-moving on the earth.
स्िावरं means what? On the earth non-moving. जनगमं means on the earth moving.
And पतवर means what? Moving in the sky with wings. And what are the examples?
प्रज्ञाि जनगमं so those on the earth moving means all of us will come under जनगमं
only. Because we move on the earth. Don’t say we go by aircraft. OK that is there.
Artificial. Normally we don’t fly. Then पतवर means birds. And स्िावरं means the trees
plants etc. We are only referring to living beings. Therefore you should not
mention rock. Rock will not come under living beings. Therefore स्िावरं means
trees plants etc. So up to this is the entire universe. Where did it start? एषा ब्रह्म
onwards. Up to the स्िावरं . ब्रह्माहद स्िावर पयवन्त्तं. The whole thing incorporates the
entire cosmos. We should include other galaxies also. But because one you say
पञ्च महा भूतानि all of them are included. Ok so what? Now comes the serious
statement.
सवं तत ् प्रज्ञािेरं िेरं means कायं in this context. प्रज्ञािेरं प्रज्ञा कायं it is a product of प्रज्ञा –
प्रज्ञािं consciousness only. िीयते सत्तां प्राप्यते अिेि इनत िेरं. That which comes to
existence because of प्रज्ञा. And what comes to existence? Every product comes to
existence because of प्रज्ञा. Therefore the whole thing is a product of प्रज्ञा. And what
do you mean by: it is a product of प्रज्ञा. The उपनिषद् say product means it is born out
of प्रज्ञा. It exists because of प्रज्ञा. प्रज्ञा means I am using the word प्रज्ञा. பிரக்வை
இல்லொம றபொயிைொறதங்றகொ प्रज्ञा means consciousness. So everything is born
of प्रज्ञा. Everything survives because of प्रज्ञा. Everything resolves into प्रज्ञा. That is
said here. प्रज्ञािे प्रनतवितं. Means born out of प्रज्ञािं. ॠविकाले. ॠविकाले प्रज्ञािे प्रनतवितं.
Then प्रज्ञािेरो लोक: is in न्स्तनिकाले during its existence also it is available, survives
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because of कारणं only. So प्रज्ञािेरो लोक: Means, िेर:: means िीयते. व्यवहार योग्यतां प्राप्यते
अिेि इनत िेर:: So they are all for Sanskrit students. Others need not bother. Note
this much प्रज्ञािेरो लोक; means the world exists because of consciousness. And प्रज्ञा
pratishta means the world finally resolves into प्रज्ञा. And what is that प्रज्ञािं?
Consciousness. And what is that consciousness? Where is it? Don’t look up and
down. We have said in the beginning. It is nothing but I, who is aware of my body.
Aware of my mind, sense organs and all. Even blankness. All these are awared of
by which I, me. That I as the चैतन्त्यं. That I am the cause of the entire creation. Just
as I generate 35.30, a dream world, I sustain a dream world, I dissolve a dream

world. And temporarily I enter the dream world. I experience a dream world. And I
give reality to the dream world. Remember my favorite statement. For a dreamer,
dream is not a dream in dream. For him the dream is like waking. Means real only.
And that seemingly real dream world who has created? I have. Thus I create, I
sustain, I withdraw, I enter. I give reality and I scream. When I have nightmare in
dream. Exactly the same way, for creating the dream world, I use my निद्रा शवक्त:
वेदान्त्ता says, I myself have got a माया शवक्त. That I create this जाग्रत ् प्रपञ्च, the waker’s
world. I sustain this universe. I resolve this universe. I have entered this universe. I
give reality to this universe. And I get affected by my own creation. That we know
very well. We create our children and we are affected by the same one. If that is
possible this I also possible. We are experts in creating problems for ourselves.
Because, that ब्रह्मि ् itself has done. एवं परम्परा प्राप्तं. We create problems for
ourselves.
And therefore what? प्रज्ञािं ब्रह्म. That प्रज्ञािं, that सान्क्ष चैतन्त्यं, the real-I am none other
than ब्रह्मि ्. This is the महावाक्यं. So अहं सत्यं and entire जगत ् is नमथ्या. And what are
the 4 features of नमथ्या? C/o माण्डू क्य class. नमथ्या doesn’t have existence of its own.
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नमथ्या doesn’t have origination. माण्डू क्य काररका it was elaborately read by us. नमथ्या
doesn’t have existence. नमथ्या doesn’t have origination. नमथ्या has got appearance .
And at the time of appearance it has got ETU. When I get chance I will remind you.
I don’t know whether I should because you are all experts. What is ETU. It is
experinceable like dream world. It is transactable. And it is useful also. But it still
comes under नमथ्या category. ETU, doesn’t prove reality. Dream has ETU. Though it
doesn’t have reality this जाग्रत ् प्रपञ्च also has ETU. But doesn’t have reality.
So what is the third feature? नमथ्या has appearance. What is the 4th feature? This
appearance is because of माया or मूला अववद्या. So प्रज्ञािं ब्रह्म. With that महावाक्यं the
main teaching is over.
Then people will ask. OK what will I get out of that? After all these struggle, what is
the practical benefit out of that? Because we are all very practical people. Will it
solve any of my family problem. Will it solve any of my business problem? Will it
solve any of my health problems? What do I get out of Vedantam or it is ைேட்டு
Vedantam.
The benefit the उपनिषद् says: स; स: means a ज्ञानि. एतेि प्रज्ञेिात्मिा न्स्तत्वा. Abiding as
सान्क्ष चैतन्त्यं. प्रज्ञेिात्मिा means सान्क्ष चैतन्त्यं. Abiding we have to supply. And what do
you means abiding? Constantly remembering this fact. What is the fact? I am not
the body. I’m not the mind or sense organs. And I don’t have total control, on any
one of these things. All these are governed by law of karma. I have only
contributing free will. We have a free will. What type of free will? Contributing free
will. We don’t have controlling free will. This we have to keep on remembering.
And once I remember this, I don’t want to get attached to them. I withdraw from
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them and remember, my higher nature. Which is called आत्मनििा ब्र्ह्मनििा. ज्ञािीनििा.
And as even this ब्रह्म भाव becomes stronger and stronger, how does it become
stronger? More and more श्रवणं. More and more मििं. And more and more
निहदध्यासिं. It makes what? ब्रह्म भाव प्रभलीकरणम ्. Viveka Chudamani class. ब्रह्म भाव
प्रभलीकरणम ्. I have to strengthen. As even this becomes stronger, जीवभाव
दभ
ु नव लकरणम ्. My identification with body, mind etc. Which is called अहं कार. நொன் -
body நொன்-mind is called अहं कार. And identification with family, stronger becomes
attachment, still stronger becomes obsession. It is called ममकार. अहं कार ममकार भाव
and consequent powerful राग and द्वे ष. दि

ु चतुियं. अहं , मम, राग and द्वे ष. These are the
4 enemies which disturb the mind all the time. And these four put together I called
जीवभाव. And अस्मात ् लोकात ् means न्जवभावात ्, अहं भाव मम भावात ् उत्िम्य. He comes out
of जीवभाव. And comes to ब्रह्मभाव. During transaction he will behave जीव only. If
somebody asks who are you? Don’t say प्रज्ञािेरो लोक प्रज्ञािं ब्रह्म, अण्ड जानि, जारुजानि all
should not be said. These all must be there inside. But outside for transaction. That
is why, we are trustees of our possession. We are never owners of anything, भगवाि ्
has given things temporarily. भगवाि ् can take away anything at any time, without
seeking permission. भगवाि ् need not ask permission. why? It is his property. This
awareness must be there. I own nothing. I control nothing. When we cannot

control our own thoughts, where is the question of controlling the children? Don’t
have too much hope. Therefore surrender, give them to भगवाि ्. भगवाि ् will take
care. This is called coming out of संसार. अस्मात ् लोक is संसार. जीवभाव उत्िम्य means
coming out. सवावि ् कामाि ् आप्त्वा. At the moment, at that very moment, he fulfills all
his desires. He gets total fulfillment. All desires are fulfilled by mere knowledge
how do you say so? How can I fulfill a desire by mere knowledge? Suppose there is
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a Benz car. And I want a Benz car, and I know what is a Benz car. Will my desire be
fulfilled. I become more disappointed only. So how can knowledge give fulfillment?
It is very subtle. It is based on teaching. As long as the word-I refers to a individual,
an individual will always have unfulfilled desires. No individual, as an individual,
can fulfill, all the desires. Interview the richest person, he will have something as
an unfulfilled wish. So how does a ज्ञानि fulfill? By discarding the individuality and
claiming ब्रह्म भाव. Everything is within what? Once ब्रह्मि ् only. Just as all dream
objects are resting where? Waker’s mind only. Only when we are in the dream
world, we feel there is a distance, between desirer and desired is increased. On
waking up desirer and desired they are all within the mind of one waker. Similarly
all the desirers of world and all the desired objects are in me. Where is the
question of missing anything? In fact whatever he sees in the shop all belong to
me. He should not tell it outside. Doesn’t also. But he knows that all these are my
ववभूनत my glory only. Therefore सवावि ् कामाि ् आप्त्वा. C/o तैनतरीयं सोस्िुते सवावि ् कामाि ् स:.
And this is called जीवि ् मुवक्त, a life of fulfillment. A life without complaint. A life of
fulfillment. A life without complaint. Complaint comes only when we want things to
happen as you want. This person knows that an आत्मनििा’s behaviour is not going
to be in keeping with my norms. It will have its own behaviour, governed by the
law of karma. Expectations are either not there. Or they are non-binding
expectations. இப்படி நைந்தொ நல்லது. இல்லொட்ைொலும் ok. And therefore life
of fulfillment and life of non-complaint is called जीवि ् मुवक्त: And how long? Until the
प्रारब्ध is over. When the प्रारब्ध is over, ज्ञानिs body also falls. And then what will
happen? सवावि ् कामाि ् आप्त्वा. परान्त्तकाले, मरणकाले समये we have to supply. अमृत:
समभवत ्. ज्ञािी merges into the totality. जीवात्मा merges into परमात्मनििा. Like the
river merging into the ocean. यिा िध्य:्न्त्द्रमािा समुद्रे अस्तं ग््न्न्त्त िाम रूपे ववहाय
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तिा, ववद्वाि ् िामरुपात ् ववमुक्त: परात्परं पुरुषं उपैहद हदव्यं. Similarly the individual
न्जवात्मनििा, merges into परमात्मनििा. Which is called ववदे ह मुवक्त. Freedom from
पुिजवन्त्म. And this merger takes place at four levels. स्िूल शरीरं merges into स्िूल प्रपञ्च
otherwise called ववराट्. सूक्ष्म शरीरं merges into सूक्ष्म प्रपञ्च otherwise called
हहरण्यगभव. कारण शरीरं merges into कारण प्रपञ्च otherwise called अन्त्तयावमीor ईश्वर; and
enclosed consciousness enclosed within the body merges into all-pervading

consciousness. Like when a pot is broken, pot space merges into total space.
How does it merge? We use the word merge. But merging doesn’t involve any
travel or any transformation also. Without travel and transformation, pot space
becomes within, total space. So जीव चैतन्त्यं becomes one with ब्रह्म चैतन्त्यं. This is
called ववदे ह मुवक्त. This is the benefit of this knowledge. And therefore there is no
fear of death also. There is no fear of rebirth also. This is called ववदे ह मुवक्त. And to
indicate the end of this chapter the उपनिषद् repeats the last expression अमृत:
समभवत ् अमृत: समभवत ्. With this the third chapter ends. And Itereya उपनिषद् also
ends.
ॐ वाङ् मे मिनस प्रनतविता मिो मे वानच प्रनतवितम ् | आववराववमव एनध| वेदस्य म आणी स्ि: श्रुतं
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: |
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11. Aitareya_upanishad – Summary (Notes) 21-12-2015
तन्त्माववतु तद्वक्तारमवतु| अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त: |
Today I will give you a summary of ऐतरे य उपनिषद् which we completed in the last
class. ऐतरे य उपनिषद् is the only उपनिषद् taken from the ऋग ् वेद, among the दश
उपनिषद् or ten उपनिषद्s. And it also happens to be a उपनिषद् from which one of the
महावाक्यानि have been selected as a sample from ऋग ् वेद. And therefore considered
an important उपनिषद्. And the शान्न्त्त पाठः of the उपनिषद् also a very significant शान्न्त्त
पाठ. Worth chanting regularly. And the उपनिषद् has 3 chapters. Of which the first
chapter is divided into 3 sections. Second chapter has one section. Third chapter
has one section. So 3+1+1 tally 5 sections are there. Now we will see the gist of
each of these chapters
In the first chapter consisting of 3 sections, 3 topics are dealt with. The first topic is
श्रॄवि the creation of the universe. The second topic is अिुप्रवेश. Entry of the creator
into the universe. अिुप्रवेश: or entry. And the third topic is महावाक्यं, जीवात्म परमात्म
ऐक्यं. So श्रॄवि, प्रवेश ऐक्यं, creation, entry महावाक्यं or oneness. First we will take up the
topic of श्रॄवि. The universe came out of one कारणम ्. One ultimate cause which the
उपनिषद् introduces as आत्मा or परमात्मा. This परमात्मा alone was there, before the
universe emerged. And this परमात्मा is the creator the कारणम ्. And from this it is
clear, that this परमात्मा the creator must have the creative power. Without which
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creation is not possible. And the creative power is called माया. Thus परमात्मा, the
creator, with माया शवक्त, was alone there, before the universe emerged. And from
that परमात्मा alone, the universe emerged, in several stages. The stages of the
creation are presented differently in different उपनिषद्s. Universe came out of
परमात्मा is common to all. But the stages of creation are presented differently in
different उपनिषद्. In this उपनिषद् a particular order is given. The first one is लोका श्रॄवि.
The creation of 14 लोका:. With the help of the पञ्च भूतानि. That is not said. But we
have to understand. Through पञ्च भूतानि 14 लोका: are created. And the word 14
लोका: are mentioned in ऐतरे य. Peculiar words are used अम्भ मरीची मरम ् आप: अम्भो
मरीचीमवरमाप: these are the 4 words used for 14 लोका:.
And the next stage of creation is दे वता श्रॄवि, and इन्न्त्द्रय श्रॄवि, दे वता श्रॄवि and इन्न्त्द्रय श्रॄवि.
इन्न्त्द्रय means what? All the sense organs. ज्ञािेन्न्त्द्रयान्ण कमेन्न्त्द्रयान्ण अन्त्तकरणम ् all of
them are referred to by the word इन्न्त्द्रयं. And दे वता means the corresponding
presiding deity whose blessing is required for the sense organs to function.
Supervising deities presiding deities called दे वता. So लोका श्रॄवि, दे वता श्रॄवि, इन्न्त्द्रय श्रॄवि.
Up to this is section no.1 of the first chapter. First chapter has 3 sections. First
chapter, first section is up to the इन्न्त्द्रय श्रॄवि. Then in the first chapter second
section, श्रॄवि topic is continued. Here it talks about शरीर श्रॄवि: the creation of the
physical body which have to hold the sense organs. Sense organs cannot hang
here and there. Sense organs require a holder. And the physical body is the holder
of not only the sense organs and even the दे वता अंश. अंश means part of the दे वता are
there in every body. In every sense organs. Because the blessing of the दे वता is
required. So in my eyes सूयव अंश is also there. And in your eyes also, not only, the
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eye but the दे वता अंश. Like the representative. Central govt. representative in the
state. So शरीर श्रॄवि was also pointed out. And among all the शरीरान्ण the उपनिषद् said
the most valuable precious body is which body? मिुष्य शरीरं . And why is मिुष्य शरीरं
glorious? Don’t say that alone can do அக்ரமம். मिुष्य शरीरं alone can pursue मोक्षा
and get freedom from संसार.
So first chapter second section dealt with the creation of शरीरं which
accommodates दे वता and इन्न्त्द्रयं. And alongwith the उपनिषद् adds a note. A
significant note. When the sense organs are created भगवाि ् united each one of
them with hunger and thirst. Each one has got hunger.
Eyes have for hunger for seeing beautiful things. Ears have got hunger for hearing
beautiful words. You are wonderful you are sweet. You are very nice. Nobody tells.
Ears. And once a person tells you, you will be after that person because you always
want to hear nice things. That is why वेदान्त्ता class, is good because this is the one
place where गुरु says you are सत्यं ज्ञािं अिन्त्तं नित्यं शुिं. You can hear nice things. At
least i am not scolding you which you get plenty at home. Therefore each organs
have got hunger and thirst. Tongue has got mind hungers for love, compassion,
care. How are you? Did you eat breakfast? We all want that. And this hunger
represents apurnatvam. Hunger represents desire. Desire represents sense of
inadequacy. Therefore all the organs are associated with apurnatvam or संसार.
From when onwards? Right from birth. And by mentioning this, the उपनिषद्
conveys a very important note. What is that? All the organs belong to सूक्ष्म शरीरं .
सूक्ष्म शरीरं has got hunger and thirst. सूक्ष्म शरीरं has got desire. सूक्ष्म शरीर has got
अपुणत
व ा. सूक्ष्म शरीरं has संसार. So संसार belongs to सूक्ष्म शरीरं only which is created. संसार
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never belongs to very important corollary. Created सूक्ष्म शरीरं alone has संसार,
अपुणत
व ा. The creator, the original one what is the name given? परमात्मा is असंसारी is a
very, very important, indirect message. Problems belong to अिात्मा. Problem never
belong to आत्मा. And that means whenever ई identify with अिात्मा, ई feel problem.
Whenever ई don’t identify; ई don’t have any problem. What is the proof? Daily we
experience. During जाग्रत ् अवस्िा, waking state, I identify with my body and mind.
Therefore eternally dissatisfied. My nose is not alright. My hair is not alright. My

earlobes is not alright. Complaints. Otherwise how beauty parlours survive. Never
satisfied with my body. With my hair. And never satisfied with sukshma sariram
also. My mind. My sense organs etc. I identify, there is संसार. During sleep, I have
set aside स्िूल शरीर अनभमाि, सूक्ष्म शरीर अनभमाि. What complaint we have during
sleep? Absolutely no complaint. When we sleep neighbours might have complaint.
புரியேறதொ. But we don’t have. I mean snoring. Ok. We don’t have any complaint.
आत्मा is ever असंसारी. This is an aside note.
सं अशिा वपपासाभ्यां अन्त्व वजवत ्. सूक्ष्म शरीरं was united with hunger and thirst. संसार. So
thus in the second section शरीर श्रॄवि was talked about. Now what all श्रॄवि over? लोका
श्रॄवि, दे वता श्रॄवि, इन्न्त्द्रय श्रॄवि, शरीर श्रॄवि. With this 1-2 is over. First chapter second
section.
Now in first chapter third section, the final layer of श्रॄवि is talked about. And what is
that? When भगवाि ् gives hunger and thirst, which are natural and instinctive,
भगवाि ् himself creates the food, for hunger and thirst. Imagine भगवाि ् creates
hunger and he doesn’t provide food. We are all in desert ,let us assume. How will
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we survive? So you will find भगवाि ् has created everywhere. So in national
geographic there was a study of all desert creatures. And they were showing one
Lizard. And that lizard during night when the temperature falls here will be dew
formed on its own body. The body of the lizard. And what the lizard does is, it
shakes its tail. And the water drops is thrown out. And it captures. Can you
imagine? Try now. It shakes the tail. The tail has got the dew drops. And that drop
it captures. भगवाि ् has provided, food or water even for that lizard, in the form of
dew drops and also the chill for capturing that. Anyway that is aside note.
What I want to say is भगवाि ् has to provide food not only for the mouth but all the
organs. And that is called अन्त्ि श्रॄवि. The entire universe, the external universe is
called अन्त्िम ्. शब्द, स्पशव रूप रस अन्त्ध. Five types of अन्त्िम ्, for five types of इन्न्त्द्रयान्ण.
Having five types of hunger. And with this अन्त्ि श्रॄवि and also it talks about, the
उपनिषद् talks about the capacity to swallow the food and which is called अपाि प्राण:
अपाि प्राण; means, food consuming power. And up to this o श्रॄवि प्रकरणम ्. लोक, दे वता,
इन्न्त्द्रय, शरीर, अन्त्ि श्रॄवि – up to this is श्रॄवि प्रकरणम ्. It gets over in the third section,
page no 46, up to the first paragraph. यद्वायु: अन्त्िायुवाव एष यद्वायु: Up to that is श्रॄवि
प्रकरणम ्. So परमात्मा, is कारणम ्. The entire universe including STS, and SKS, and the
universe the food they are all products कायवम ्.
And based on this creation, we have to derive the corollary by remembering the 4
features of कारणम ्. And 4 features of कायवम ्. You are not supposed to stare at me.
When I say 4 features you should feel very, very familiar. What are they? कारणम ् is
एकं, सारं , नित्यं ,सत्यं. एकं, means what? Cause is always one. सार means what? That is
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the substance or essence. only substance. नित्यं means what? That you know.
Permanent. And सत्यं means what? Having an existence of its own. It is one. It is
substance. It is permanent. And it is independently existent. Whereas कायवम ् is the
opposite. Easy to remember. अ should be added. अिेकं, असारं अनित्यं असत्यं., अिेकं
means what? Products are always pluralistic. Products are non-substantial. And
products are अनित्यं. Impermanent. Subject to arrival and departure; birth and
death. And of the four and the most important one is असत्यं. Otherwise called
नमथ्या. असत्यं alone is called नमथ्या. कारणम ् सत्यं. कायवम ् is नमथ्या . It consists of names
and forms only. The entire universe is nothing but name and form. It doesn’t have
an existence of its own. It is an appearance. It is not an entity with existence. So
thus the corollary of श्रॄवि प्रकरणम ् is परमात्मा सत्य: प्रपञ्च नमथ्या. परमात्मा सत्य: प्रपञ्च
नमथ्या. ब्रह्म सत्यं, जगि ् नमथ्या. This is the first significant part of teaching.
Then comes the next teaching. That is entry, प्रवेश:. That is in page 46 the middle
paragraph. स ईक्षता onwards. Up to the end of that paragraph. िान्त्दिं. स ईक्षता to
िान्त्दिं is the second significant teaching. What is that? The entire created universe
is born out of माया. Born out of पञ्च भूतं. And therefore everything is inert in nature
by itself. Therefore world is जडं , अचेतिम ्. All the सूक्ष्म शरीरान्ण are जडं अचेतिम ्. Sense
organs by themselves are जडं अचेतिम ्. Even mind all of them are अचेतिम ्. Inert
body, and inert world cannot interact. And threfore परमात्मा decided what? I have
built several houses. भगवाि ् has created maximum no houses. Each body is a
house for not us. But for भगवाि ्. And therefore, भगवाि ् creator परमात्मा, entered,
every body and became experiencer जीवात्मा. Like what example? Creator-waker,
enters the dream and becomes the experiencer-dreamer. Creator-waker and
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experiencer-dreamer, are one and the same. Because waker alone experiences the
dream. How do you know? Because next day waking up we don’t say dreamer
dreamt. We say i dreamt. In the same way, creator परमात्मा, enters every body, and
becomes experiencer जीवात्मा. Of course you should not take it literally because
परमात्मा cannot physically move and all for entry. Why? Already all-pervading.
Therefore entry is only a figurative expression. Should not be taken literally. And
the उपनिषद् also talks about the path through which it enters. What is that? Do you
remember ब्र्ह्मरन्त्द्रं a special aperture on the top of the head through which he
enters. So this is the प्रवेश topic. And then what is the corollary. The corollary s since
the creator परमात्मा alone is now available as experiencer जीवात्मा, it is very clear
परमात्मा and जीवात्मा are one and the same. Only vesham is different. So this is the
corollary. जीवो ब्रह्मैव िा पर: ऐक्यं. Then comes the third topic of the first chapter
which is महावाक्यं.
From the last portion तस्य रय आवसिा: onwards up to the end of this first chapter.
परोक्षवप्रया इव हह दे वा: where does it start? तस्य रय आवसिा last paragraph in page 46.
Up to the next page end. What does it say? Even though परमात्मा enters जीवात्मा nd
is there as the experiencer, there is a problem. Then only there is a plot. What is
the problem? The moment the entry takes place, जीवात्मा, because of the आवरण
शवक्त of माया, the concealing power, the veiling power of माया, the जीवात्मा forgets
the fact. What is the fact? I am none other than creator परमात्मा. Just as dreamer, in
dream, never remembers, that I am the waker, comfortably on the bed. How nice it
will be if we know. Remember my favorite statement. For a dreamer, dream is not
a dream in dream. Doesn’t know that. So because of its ignorance of the fact, i am
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none other than the creator परमात्मा, i commit the blunder of identifying with
voraciously hungry, voraciously thirsty, body mind sense complex. I have gone
fallen there. अन्स्मि ् महनत अणववे प्रावसि ्. Every जीवात्मा falls into संसार, by mistaking
the body mind complex as myself. Like that the life goes on and on. And every
जीवात्मा, because of this ignorance, कतृत्व वं, भोक्तृत्वं, पुिरवप जििं, पुिरवप मरणं and
somehow, because of several पुण्यम ् done in several जन्त्मा:, he is born in a culture,
where the escape door is there. Without key. Door is there. But no key. And once
the जीवात्मा comes to that, जीवात्मा does कमव योग,उपासि योग and collect enough
spiritual पुण्यम ्. And once spiritual पुण्यम ् is there, and opportunity for vedantic
study. And once the study takes place the जीवात्मा knows what? अहम ् परमात्मा अन्स्म.
That is in this important paragraph. This paragraph is one of the most important
part, in the first chapter. स जातो भुतान्त्यनभव्यैरव्यत ्, हकनमहान्त्यं वावहद(ष)ष्याहदनत | .
There is no word other than ब्रह्मि ् and that ब्रह्मि ् I am. What is the learning? There is
no world other than ब्रह्मि ् and that ब्रह्मि ् I am. And since ब्रह्मि ् is known, intimately as
I am, ब्रह्मि ् is given a title इदन्त्द्र: इदम ् means intimately द्र means recognised.
Intimately recognised one. Who? ब्रह्मि ्. And that इदन्त्द्र alone, just as Narayana
becomes Nana, इदन्त्द्र: becomes इन्त्द्र. So thus श्रॄवि, प्रवेश, ऐक्यं. This is first chapter.
Now the second chapter describes संसार, if we refuse to gain this knowledge. संसार
वणविं is the description of the second chapter which has got only one section. And
how is संसार described? The उपनिषद् is संसार is continuously shifting the residence.
So every जीवा shifts residence three times every day in one life. Every जीवा shifts the
residence three times a day every day throughout the life. रय आवसता. आवसता
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means residence. And what is that? Do you remember? जाग्रत ्, स्वप्िा and सुषुनप्त. In
the waking state we reside in this physical body and go through experiences. In
dream we don’t reside in this body. We have got another tenement. Alternative
house. Winter house, summer house. And go the dream body and there also goes
through experiences. So जाग्रत ् and स्वप्िा. And third one सुषुनप्त which is the place for
relaxation. So that again come back and get battered. So जाग्रत ् स्वप्िा सुषुनप्त. जाग्रत ्,
स्वप्िा सुषुनप्त the continuous travelling putting on ववश्व तैजस प्राज्ञ. ववश्व तैजस प्राज्ञ is संसार.
And each one संसार is expressed in what form? अपुणत

व ा. And which is in the form of
complaint galore. What is the conventional expression of संसार. संसार=continuous
complaint. And if I repeat that, you will, complain. Swamiji ைந்து இப்படி
ச ொல்லிண்றை இருக்கொர்னு complain பண்ணுறைள். So complaint on
swamiji also. And it is one local abode which one likes. And after death there is
another set of abode. Like the national travel and international travel. And they are
called वपतृ शरीरं मातृ शरीरं and स्व शरीरं . So remain as a seed in father’s body. Remain
as foetus in mother’s body. Remain as an individual in one’s own body. Seed form.
Fetal form and individual form. These are the three abodes. And transition from
one to another called birth. Thus three जन्त्मा: also. Abode to 2 is one जन्त्मा. 2 to 3 is
anther जन्त्मा. 3 to next one is another जन्त्मा. This on and on and on affair is संसार.
Discussed, where? Second chapter only section. And the उपनिषद् wants to conclude
this section with positive note. Why conclude in a pessimistic note of संसार. So it
talks about वामदे व ऋवष:, a rare ज्ञानि, who had attained ज्ञािं, in the previous जन्त्मा.
But obstructed because of some कमव. Then he enters the womb of the mother and
in the womb itself that कमव gets exhausted and Therefore वामदे व ऋवष in गभव – this is
an extraordinary case, we have in this scriptures only. We don’t find anywhere
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locally. I hope you have not experienced suddenly the baby in the stomach saying
अहं ब्रह्मान्स्म. நன்னொ இருக்குறம.. So it is an extraordinary case. But thing is at the
appropriate time, ज्ञािं and nishta will come. Thus वामदे व दशविम ् is the second topic.
संसारवणविं , वामदे व दशविम ्. This is the second chapter first section. Now we have one
more chapter and only section.
So in the next chapter the वामदे व दशविम ् is the important portion. In first chapter the
last portion I said is ऐक्यं. In the second chapter the वामदे व दशविम ् I will tell you
where it comes. Page no 59, last 4 lines. तदक्त

ु ं ऋषीणां. Those three lines only. एवं
उवाच up to that is वामदे व दशविम ्. Wherever the दशविम ् of a ऋवष is presented ,पारायणम ्
of that, regular recitation of that is supposed to be spiritually elevating. Like वरशन्त्कु
दशविम ् in तैनतरीय.
Now we will the gist of the third chapter. And as I said the third chapter alone is
the most important chapter because here alone the method of enquiry is
presented. In the previous 2 chapters, the knowledge has been summarised. But
the method has not been given. The steps of the enquiry not given. Here it is
given. And what is the first step? Start with self-enquiry asking who I am with the
help of the गुरु and शास्त्र. Not sitting alone in a room and asking who am I? As
Swamiji said I am a fool, I am a fool, answer alone will come. ब्रह्मान्स्म and all will not
come. So who am I should be asked with गुरु शास्त्र सान्न्त्िध्यं. Then what is the
method? िेनत िेनत. Whatever I experience I am not. दृग ् दृश्य वववेक. दृग ् दृश्य वववेक.if
you have forgotten tomorrow I will remind you. And in this method body is an
object of experience. Sense organs. Of course the body sense organs, mind
thought even blankness all of them are experienced by me. TF they are all different
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from me. I am the experiencing, awaring, conscious principle called सान्क्ष चैतन्त्यं.
And this सान्क्ष चैतन्त्यं is available when? All the time. And how do you know it is
available? The उपनिषद् says, this सान्क्ष चैतन्त्यं alone appears as varieties of
experiences, in association with do you remember? Very important message of
ऐतरे य. This one changeless consciousness alone appears as varieties of experiences
in association with every thought that arises in the mind. Pleasure thought,
pleasure experience. Pain thought, pain experience. Every thought, gets converted
into experience, only because of its association with what? चैतन्त्यं. Thought
becomes experience. In association with consciousness. Therefore in every

thought, like in gulabjamun or Rasgulla what is there? The syrup is there. That is
the real sweet one. When you press every Rasgulla the syrup comes. You press
every experience the thought is separated. The syrup is what? सान्क्ष चैतन्त्यं. And that
सान्क्ष चैतन्त्यं I am is the first stage of enquiry.
And then what is the second stage? The I the experiencer जीवात्मा, doesn’t belong
to the body. Because body is inert by itself. Doesn’t belong to the mind or sense
organs. The experiencer जीवात्मा is none other than what? The creator परमात्मा. Like
a dreamer, becoming wise in dream. Imagine. Imagine such a hypothetical

situation. Then what will the dreamer say?. I am having just here. You know who I
am. I am in the bed. Santakaram bed sayanam etc. So, just as the dreamer knows I
am the comfortable one the waker, but playing the role of dream experience.
Every ज्ञानि says I am not an individual, part of the world. But I am the चैतन्त्य जीवात्मा
who is none other than the creator परमात्मा. प्रज्ञािं ब्रह्म. And therefore I alone am in
the form of as creator. I am एक, now as a कारणम ् I can claim. I am एक, सार, नित्य,
सत्य . How to remember. Take English word. एक-E. सार.S. नित्य N. सत्य S. ESNS. That
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means what? Essence. ESNS means essence. But swamiji essence is spelling is
wrong. Mobile spelling. In the mobile what is the spelling of essence ESNS.
Therefore I am the essence एक सार नित्य सत्यं जगत ् कारणम ् ब्रह्म. Therefore I am एष ब्रह्म
- एष इन्त्द्र: etc. Some students said I did not read this portion in the last class. OK.
We will quickly read that portion only. Because there are some people who are
particular about reading in the class. I forgot to read it seems. Being important we
will red. Page no 69. And the most important portion also 7 th line. Page 89 seventh
line.
एष ब्र्ह्मेष इन्त्द्र, एष प्रजापनतरे ते सवे दे वा, इमानि च पञ्चमहाभूतानि – पृनिवी वायुराकाश आपो
ज्योनतॉषीत्येतानि, इमानि च क्षुद्रनमश्राणीव िीजानि इतरान्ण चेतरान्ण चाण्डजानि च जारूचानि च,
स्वेदजानि चोन्त्भज्जानि चाश्वा गाव: पुरुषा हन्स्तिो,यन्त्कन्त्जेतं प्रान्ण जनगमं च पतवर च य्च
स्िावरं ; सवं तत ् प्रज्ञािेरं प्रज्ञािे प्रनतनतवितं प्रज्ञािेरो लोक: प्रज्ञा प्रनतिा, प्रज्ञािं ब्रह्म |
So this consciousness alone which is myself. Am in the form of ब्रह्मि ् appearing as
everything with different names and forms. And after revealing this महावाक्यं, the
उपनिषद् concludes saying that the result of this knowledge we can reap, only under
one condition. Claiming I am चैतन्त्यं, we have to dilute our attachment to the body
mind family अिात्मा.o attachment body mind is अहं कार. Attachment to family and
property is ममकार. अहं कार ममकार has to be diluted. Which will dilute राग and द्वे ष.
Only when these 4 are diluted, you will start reaping, the benefit of study.
Otherwise study will be there. Benefit cannot be reaped. Reaping this benefit is
called जीवि ् मुवक्त. After enjoying जीवन्त्मुवक्त: at the time of death, ज्ञानि will attain ववदे ह
मुवक्त also. With this the third chapter of ऐतरे य is also over.
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श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाधीहोराराि ् संतधानम | ऋतं वहदष्यानम | सत्यं वहदष्यानम |
तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं | ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:
ॐ पूणवमदः पूणवनमदं पूणावत ् पूणवमुद्यते ।

पूणवस्य पूणम
व ादाय पूणवमेवावनशष्यते ॥
ॐ शांनतः शांनतः शांनतः ॥
हरर ॐ, In the next class, I will introduce the next उपनिषद् namely Chandokhya
उपनिषद्.
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12. Aitereya Upanishad Verses in Devnagari
हरर: ॐ.
आत्मा वा इदमेक एवाग्र आसीत ् िान्त्यन्त्कन्त््जि नमषत ् .स ईक्षत लोका:न्त्िु सृजा इनत.
स इमांललोका:िस्रुजत ्. अम्भो मरीचीमवरमापोsदोsम्भ: परे ण हदवम ् द्यौ: प्रनतिाsन्त्तररक्षं मरीचय:.
पृनिवी मरो या अध्यस्तात्ता आप:.
स ईक्षतेमे िु लोका लोकपालान्त्िु सृजा इनत. सोsद्भभ्य एव पुरुषं समुद्भद्रत्ु य हमू््व यत ् |
तमभ्यतपत ् तस्यावपतप्तस्य मुखं निरनभद्यत यिाण्डं ; मुखाद्वाग्वाचोsगनि: िानसकेनिरविद्येतां
िानसखाभ्यां प्राण: प्राणाद्वायु: अन्क्षणी निरभेद्यताम ् अन्क्षभ्यां चक्षुस््क्षुष आहदभ्य: कणौ निरभेद्यताम ्
कणावभ्यां श्रोरं श्रोरादृस त्वन्निरविद्यत त्वचो लोभानि लोमभ्य ओषहदविस्पतय: हृदयं निरनभद्यत
हृदयान्त्मिो मिसस्चन्त्द्रमा िानभनिवरविद्यत िाभ्या अपािोsपािान्त्मृत्यु: नशश्नं निरनभद्य नशश्नाद्रे तो
रे तस आप: || इनत एत रे योपनिषहद प्रिमेsध्याये प्रिम: खण्ड:
ता एता दे वता: सृिा: अन्स्मन्त्महत्यणववे प्रापति ् तमसिा वपपासाभ्यां अन्त्ववाजवत ्| \ ता येि अब्रुवि ्
आयतिं ि: प्रजािीहह यन्स्मि ् प्रनतविता अन्त्िमदामेनत| ताभ्यो गामाियत ् ता अब्रुवि ् ि वै
िोsयमलनमनत| ताभ्योsश्वमाियत ् ता अब्रुवि ् ि वै िोsयमलनमनत| ताभ्य पुरुषमाियत ् ता अब्रुवि ्
सुकृतंितेनत| पुरुषो वाव सुकृतं|
ताभ्य: पुरुषमाियत्ता अब्रुवि ् सुकृतं ितेनत; पुरुषो वाव सुकृतं |ता अब्रवीद्यिायतिं प्रववशतेनत|
अन्ग्िवावग्भूत्वा मुखं प्राववशत ् वायु: प्राणो भूत्वा िानसके प्राववशत ् | आहदत्यश्चक्षुणीभुत्व वा अन्क्षणी
प्राववशत ् हदस: स्रौरं भूत्वा कणौ प्राववशि ् ओषहद विस्पतयो लोमानि भूत्वा त्वचं प्राववशि ् चन्त्द्रमा
मिो भूत्वा हृदयं प्राववशत ् मृत्युरपािो भूत्वा िानभं प्राववशत ् आपो रे तो भूत्वा नशश्नं प्राववशि ्|
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तमसािावपपासे अब्रूतां आवाभ्यामवपप्रजािीहहनत| ते अब्रवीत ् एतास्वेववां दे वतासु आपजामीं एतासु
भानगन्त्यौ करोमीनत| तस्माद्यस्यै कस्यै च दे वतायै हववग्रुह्य

व ते भागीन्त्यावेवास्यां अशिावपपासे भवत:|
स ईक्षतेमे िु लोकाश्च लोकपालाश्चान्त्न्त्मेभ्य: सृजा इनत | सोsपोsभ्यतपत ् ताभ्योsनभतप्ताभ्य:
मूनतवरजायत| या वै सा मूनतवरजायत अन्त्िं वै तत ् | तदे तदनभस्रुिं परानत्यन्जघांसत ् |तद्वाचान्जघृक्षत ्
,तन्त्िाशक्िोद्वाचा ग्रहीतुं| स यद्वै िद्वाचागृहैष्यद् अनभव्याहृत्य है वान्त्िमरप्स्यत ्| तत ् प्राणेिान्जक्षत ्
तन्त्िशक्िोत ् प्राणेि ग्रहीतुं.| स यद्वै ित ् प्राणेिाग्रहै ष्यद् अनभप्रराण्य वान्त्िमरप्स्यत ् त्चक्षुषान्जघृक्षत ्
, तन्त्िशक्िो्चक्षुषा ग्रहीतुं | स यिै ि्चक्षुषाग्रहै ष्यद् दृष््वा है वान्त्िमरप्स्यत ् | त्रोरेणान्जघृक्षत ्
तन्त्िाशक्िो्रोरेण ग्रहीतुं | स यिै ि्रोरेणाग्रहैष्यत ् श्रुत्वा है वान्त्िमरप्स्यत ्| तत्वचान्जघृक्षत ्
तन्त्िाशक्िोत्वचा ग्रहीतुं | स यदधैिात्वचा ग्रहै ष्यत ् स्पृष््वा है वान्त्िमरप्स्यत ् | तन्त्मिसान्जघृक्षत ्
तन्त्िाशक्िोन्त्मिसा ग्रहीतुं | स यिै िन्त्मिसाग्रहै ष्यत ् ध्यात्वा है वान्त्िमरप्स्यत ् |
तान्््श्नेिान्जघृक्षत ् तन्त्िाशक्िोन्््श्नेि ग्रहीतुं | सयिै िन्््श्नेिाग्रहै ष्यद् ववसृज्य है वान्त्िमरप्स्यत ् |
तदापािेिान्जघृक्षत ्, तदावयत ् | सैषोन्त्िस्य ग्रह: यद्वायु: अन्त्िायुवाव एष यद्वायु:
स ईक्षत किं न्न्त्वदं मदृते स्याहदनत | स ईक्षत कतरे ण प्रपद्या इनत| स ईक्षत यहद वाचानभव्याहृतं
यहद प्राणेिानभप्रान्णतं यहद चक्षुषा दृिं, यहद श्रोरेण श्रुतं ,यहद त्वचा स्पृि,ं यहद मिसा ध्यातं,
यद्यपािेिाभ्यपानितं, यहद नशश्नेि ववसृिमि कोsहनमनत| स एतमेव सीमािं ववदायैतया द्वारा
प्रापद्यत| सैषा ववदृनतन्त्िामव द्वास्तदे तन्त्िान्त्दिं|
तस्य रय आवसिा: रय: स्वप्िा:| अयमावसिोsयमावसिोsयमािवसि इनत| स जातो
भुतान्त्यनभव्यैरव्यत ्, हकनमहान्त्यं वावहद(ष)ष्याहदनत | स एवमेव पुरुषं ब्रह्म
ततममपश्यहददमदशवनमनत ३ |तस्माहददन्त्द्रो िामेदन्त्द्रो ह वै िाम | तनमदन्त्द्रं सन्त्तनमन्त्द्र
इत्याचक्षते परोक्षेण | परोक्षवप्रया इव हह दे वा: , परोक्षवप्रया इव हह दे वा: | परोक्षवप्रया इव हह दे वा:
|| इनत ऐतरे योपनिषहद प्रिमाध्याये तृतीय: खण्ड: ||
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[अपिामत(न्त्तु) गनभवण्य:] पुरुषे ह वा अयमाहदतो गभो भवनत यदे तद्रे त:
|तदे तत्सवेभ्योsनगेभ्यस्तेज: संभुतमात्मन्त्येवात्मािं विभनतव:; तद्यता न्स्त्रयां नसञ््त्यिैिज्जियनत;
तदस्य प्रिमं जन्त्म| तत ् न्स्त्रया आत्मभूयं ग््नत,यिा स्वमनगं तिा ; तस्मादे िां ि हहिन्स्त;
सान्स्यतमात्मािमर गतं भावयनत
सा भावनयरी भावनयतव्या भवनत| तं स्त्री गभं विभनतव; सोsग्र एव कुमारं जन्त्मिोsग्रेsनध भावयनत ,
स यत ् कुमारं जन्त्मिोsग्रेsनध भावयनत ,आत्मािमेव तद्भावयनत, एषां लोकािां संतत्या एवं संतता
हीमे लोकास्त्दस्यहद्वतीयं जन्त्म|
सोस्यायमात्मा पुण्येभ्य : कमवभ्य: प्रनतधीयते | अिास्यायनमतर आत्मा कृ तकृ त्यो वयोगत: प्रैती; स
इत: प्रयन्त्िेव पुिजावयते : तदस्य तृतीयं जन्त्म | तदक्त

ु मृवषणा – गभे िु सन्त्िन्त्वेषामवेदमहं दे वािां
जनिमानि ववश्वा शतं मा पुर आयसीररक्षन्त्िध: श्येिो जवसा निरदीयनमनत; गभव एवैत््यािो
वामदे व एवमुवाच | स एवं ववद्वािस्मा््रीरभेदादध्

ू वव उत्िम्यामुन्ष्मि ् स्वगे लोके सवावि ्
कामािाप्त्वाsमृत: समभवदमृत: समभवत ् || { यिा स्िािं गनभवण्य:} इनत ऐतरे योपनिषहद
हद्वतीयाध्याये प्रिम:खण्ड:
कोsयमात्मेनत वयमुपास्महे ? कतर: स आत्मा येि वा (रूपं) पश्यनत, येि वा (शब्दं ) शृणोनत, येि
वा गन्त्धािान्जघ्रनत,येि वा वाचं व्याकरोनत, येि वा स्वाद ु चास्वाद ु च ववजािानत? यदे तद्भध्रुदयं
मिश्चैतत ्| संज्ञािमाज्ञािं ववज्ञािं प्रज्ञािं मेधा दृविधृनतनमवतनमविीषा जूनत: स्मृनत: संकल्प: ऋतुरसु:
कामो वश इनत.-------सवावण्येवैतानि प्रज्ञािस्य िामधेयानि भवन्न्त्त| एष ब्र्ह्मेष इन्त्द्र, एष
प्रजापनतरे ते सवे दे वा, इमानि च पञ्चमहाभूतानि – पृनिवी वायुराकाश आपो ज्योनतॉषीत्येतानि,
इमानि च क्षुद्रनमश्राणीव िीजानि इतरान्ण चेतरान्ण चाण्डजानि च जारूचानि च ,स्वेदजानि
150
चोन्त्भज्जानि चाश्वा गाव: पुरुषा हन्स्तिो,यन्त्कन्त्जेतं प्रान्ण जनगमं च पतवर च य्च स्िावरं ;
सवं तत ् प्रज्ञािेरं प्रज्ञािे प्रनतनतवितं प्रज्ञािेरो लोक: प्रज्ञा प्रनतिा, प्रज्ञािं ब्रह्म|
एतेि प्रजेिात्मिास्माल्लोकादत्ु िंयामुन्ष्मि ् स्वगे लोके सवावि ् कामािाsप्त्वामृत: समभवतमृत:
समभवत ् ||
|| इनत ऐतरे योपनिषहद तृतीयाध्याये प्रिम: खण्ड: ||
151
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AITAREYA UPANISHAD

Commentary by Swami Paramarthananda

Transcribed by Sri Venkatesan Anathakrishnan

Arsha Avinash Foundation

Commentary by Swami Paramarthananda

01. Aitareya_upanishad Section I-1 (Notes) 21-09-2015 ........................... 3

01. Aitareya_upanishad Section I-1 (Notes) 21-09-2015

belonging to ऋग ् वेदा. Sankaracharya has commented on 10 उपनिषत:, taken from all

which is taken from ऋग ् वेदा.

ववतु. For Sukhla Yajur Veda, पूणम

worth chanting regularly.

उपनिषत ् proper. I will chant. You can repeat after me.

मे मा प्रहनसरिेिाधीतेिागोराराि ् संदधानम । ऋतं वहदष्यानम । सत्यं वहदष्यानम । तन्त्मामवतु ।

तद्वक्तारमवतु । अवतु वक्तारामवतु वक्ताराम ् । ऒम ् शान्न्त्त: शान्न्त्त: शान्न्त्त: ॥

means disappearance, death. Therefore my अन्त्िमय, प्राणमय, मिोमय, ववज्ञािमय all

have all the values?

things. I am going to offer िनचकेतस ् to Yama Dharmaraja as dakshina. And son

male or female or अधविारीश्वर or animal formed or formless I don’t know. Whatever

to both speech and mind. So you have brought वेदा to my mind.

That is why I say reception and then retention.

also, has no other worldly transactions. No family pidungals. And exclusively

money no property. He is empty handed. And no worldly responsibility. Therefore

teaching. So अहोराराि ् संततानम. That is why in the varnashrama sampradhaya, the

meanings according to context. In तैनतरीय उपनिषत ् (Taitariya Upanishad), we gave,

असत्यं. That is the message.

any source. So आध्यान्त्मक, आहदभौनतक, आहददै ववक, प्रनतिन्त्ध निवृत्यिं, प्रनतिन्त्ध-means

chapter first section.

आत्मा वा इदमेक एवाग्र आसीन्त्िान्त्यन्त्कन्त््जि नमषत ् .स ईक्षत लोकान्त्िु सृजा इनत.

So there is a particular method of teaching the central message of the उपनिषत ्.

remember, the 4 features of कारणम ्. And the 4 features of कायवम ्. Do you do

And then असारं . It is not substantial. It is only name and forms.

Next one अनित्यम ् it is impermanent, fleeting. Therefore emotional message also.

Don’t emotionally rely upon. Anything fleeting don’t hold on to emotionally.

नमथ्या. This is the first method and first message.

02. Aitareya_upanishad मन्त्रा I-1 notes (05-10-2015)

श्रुतं मे मा प्रहास्सेरिेिाधीत ् अिेिाहोराराि ् संतधानम | ऋतं वहदष्यानम | सत्यं वहदष्यानम |

तन्त्माववतु तद्वक्तारमवतु | अवतुमां | अवतुवक्तारमवतुवक्तारं |

ॐ शान्न्त्त: शान्न्त्त: शान्न्त्त:

should remember the 4 features of कारणम ्. Lot of things to remember. 4 features

of कारणम ्. 4 features of कायवम ्.

unreal, it is experienceable c/o Mandukya. In what? Experienceable transactable

the last class.

Very difficult. If you remember great. Otherwise ok. Understandable. So many

became enclosed ब्रह्मि ्. Enclosed in what: everybody. And enclosed परमात्मा is

called, renamed as जीवात्मा. Before गृहप्रवेशम ्, परमात्मा. After गृहप्रवेशम ् परमात्मा is

complex. The enclosed जीवात्मा is the experiencer of the world. In Sanskrit,

experiencer is called भोक्ता. भोक्ता जीवात्मा. In each one. In each body.

There is no difference between creator परमात्मा, and the experiencer जीवात्मा. So

Therefore जीवो ब्रह्मैव िा पर:: why ? अिुप्रक्वेशात ्.

place? The उपनिषत ् says, absolutely no transformation. Because परमात्मा cannot

undergo any change. परमात्मा being nirvikara. So without undergoing a change,

So अिुप्रवेश is an indirect महावाक्यम ्. अिुप्रवेश, entry is an indirect महावाक्यम ्. Revealing

अिुप्रवेश प्रहिया-जीवो ब्रह्मैव िा पर:.

experiencer जीव, am the creator परमातमा, is a fact. Unfortunately we don’t know

have forgotten. Ok what is wrong in that? We have forgotten so many things

attend ऐतरे य उपनिषत ् class, and who manage to understand ச ொல்லி

Now look at this मन्त्रा.

origination of this universe. श्रृिॆ: पूवम

have power. That power is called माया शवक्त.