AITAREYA UPANISHAD

1
 SANTHI MANTRA

Om van me manasi pratisthita I Mano me vaci pratisthitam I

Aviravirma edhi I Vedasya ma anisthah I
Srutam me ma prahasiranenadhitena ahoratran sandadhami I
Rtam vadisyami I Satyam vadisyami I
Tanmavatu I Tadvaktaramavatu I
Avatu mam avatu vaktaramavatu vaktaram I
Om santih santih santih II

Om, Let My Speech be Established in My Mind, Let My Mind be Established in My

Speech, Let the Knowledge of the Self-Manifest Atman Grow in Me, Let My Mind and
Speech be the Support to Experience the Knowledge of the Vedas, Let what is Heard by
Me (from the Vedas) be Not a mere Appearance but what is Gained by Studying Day
and Night be Retained. I Speak about the Divine Truth, I Speak about the Absolute
Truth, May That Protect Me, May That Protect the Preceptor, May that Protect Me,
May that Protect the Preceptor, May that Protect the Preceptor, Om Peace, Peace,
Peace.
 Index

S. No. Title Slide No.

1. Mahavakya Introduction 4–5
2. 2 Orders of Reality 6
3. Aitareya Upanishad – Introduction 7–8
3. Santhi Mantra 9 – 12
4. Chapter 1 – Section 1 13 – 22
5. Chapter 1 – Section 2 23 – 27
6. Chapter 1 – Section 3 28 – 39
7. Chapter 2 40 – 42
8. Chapter 3 43 – 57
9. Verses for Introspection 58 – 61
 Mahavakyas

Laksana Vakya Anubava Vakya

- Prajnanam Brahma
- Ayam Atma Brahma
- Conciousness is
- That self is Brahman
Brahman
- Mandukya Upanishad
- Aitareya Upanishad
[Mantra 2]
[III – 1 – 3]
- Atharvana Veda
- Rg Veda

Upadesa Vakya Anusandhana Vakya

- Aham Brahma Asmi

- Tat tvam Asi
- I am Brahman
- That thou Art
- Brihadaranyaka
- Chandogya Upanishad
Upanishad
[VI – 9 & 10]
[I – IV – 10]
- Sama Veda
- Yajur Veda

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 UNIVERSE OF CONCIOUSNESS

Atma – Brahman – Chaitanya

Svarupam

Jivatma (Vyashti - Individual) Paramatma (Samashti - Total)

3 Sharirams (Prakrti, 3 Prapanchas (Prakrti,

Atma Svarupam Atma Svarupam
Matter, Nama / Rupa) Matter, Nama / Rupa)

Sthula Sukshma Karana Sthula Sukshma Karana

(Gross) (Subtle) (Causal) (Gross) (Subtle) (Causal)

Vishwa Teijasa Pragya Virat Hiranyagarbha Ishvara

Waking Dream Sleep Waking Dream Sleep

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 2 Orders of Reality
Brahman – 2 Amshas

Vyavaharika Drishti Paramartika Drishti

- Savayatvam – Creation part of Brahman. - Niravayatvam

- With part. - Partless
- Sagunam – with Maya Shakti - Nirgunam – No creation Shivaha.
- Visishta, Advaitam - Advaitam
- Triputi Sahitaha - Triputhi Rahita
- Pashyam, Srinvan - Neiva Kinchit Karoti
- Anityam - Nityam
- Alpagya - Sarvagya
- Alpashaktiman - Sarvashaktiman
- Apekshikam - Atyantikam
- Dukham - Sukham
- Jiva - Ishvara
- Achetanam - Chetanam
- Pratha Dvitiya Pada – Karyam - Turiyam
- Tritiya Pada – Karanam - Beyond time
- Pada – exists in time & space. - Beyond Karanam & Karyam
- Srishti, Sthithi, Laya. - Superior
- Inferior - Nirvikaram remains intact
- Savikaram goes on changing - Para Prakrti
- Apara Prakrti - Moksha
- Jiva / Jagat / Ishvara
- Samsara 6
 Aitareya Upanishad
Introduction :
1)

Veda Portions

Mantra Brahmana Aranyaka Upanishad

Hymns Rituals Upasana Brahma Vidya

- “Aitareya”
- Rig Veda

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 Aitareya Upanishad

Introduction 3 Chapters (33 Verses)

Chapter 3 (4 Verses)
- Rig Veda (Brahmana Portion) Chapter 1 (23 Verses) Chapter 2 (6 Verses)
(Essence of Upanishad)
- Guru : Prithvi Devata
- Student : Aitereya Rishi
(Adhyaropa / Srishti) Journey of Jiva Mahavakya

Loka Srishti
- Seed in father, - Prajnam Brahma
Section 1 (4 Verses) Beeja. - Jivatma = Prajnam =
Devata Srishti - Garba foetus Brahman.
- Body as Jiva - Freedom from cycle
- Have dispassion and of Birth and death.
Manushya Srishti Section 2 (5 Verses) by Vairagyam of
embodied life claim
Brahma Svarupam
Anna Srishti Section 3 (14 Verses) by Vairagyam
2) Prayer – Santi Mantra :

Om, Let My Speech be Established in My Mind, Let My Mind be Established in My Speech, Let the Knowledge of the
Self-Manifest Atman Grow in Me, Let My Mind and Speech be the Support to Experience the Knowledge of the Vedas,
Let what is Heard by Me (from the Vedas) be Not a mere Appearance but what is Gained by Studying Day and Night
be Retained. I Speak about the Divine Truth, I Speak about the Absolute Truth, May That Protect Me, May That
Protect the Preceptor, May that Protect Me, May that Protect the Preceptor, May that Protect the Preceptor, Om
Peace, Peace, Peace.

a) Om Vang Me Manisi Pratishtita :

• May my speech abide in my mind.
b) Mano Me Pratishtita :
• May my mind abide in my speech.
• May I speak what I know, what I think, otherwise contradictions.
• May there be oneness in my thought + words, straight forwardness, not Rudeness.
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c) Aavir – Aavir :
• Oh Lord of nature of Conciousness, lift me from this world of delusion.
• Manifest yourself before me.
d) Vedasya Me Anistitah :
• Reveal truth of Vedas to me.
e) Srutam Me Ma Prahasih :
• May my learning not leave me anytime.
• May learning be bright + brilliant.
f) Adhi Aho Rathran Sandadami :
• I will study day and night.
• Same as Saha Veeryam Karavahai – will study day + night.
g) Ritham Vadishyami :
• I speak truth which is determined and ascertained by scriptures in the intellect.
h) Satyam Vadisyami :
• I speak the truth manifested.
• I live the truth.
i) Tan Mam Avatu :
• May lord protect me.
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j) Tat Vaktaram Avatu :
• May lord protect my teacher.
k) Avatu Ma :
• May you protect me.
l) Avatu Vaktaram :
• May you protect the teacher (said 2 times).
• Shows more devotion for teacher.
• Let there be peace from all sides.
Shankara :
• Reveals Brahma Vidya even though Aitareya Upanishad is in Aranyaka Portion of
Vedas.
• Self knowledge alone means of liberation.
• Bondage caused by ignorance, experienced as sorrow.
• Cause of sorrow is only ignorance.
• Ignorance appears as identification with body or mind.
• Too much involved with my little world and loose perspective of total.
• Knowledge through renunciation :
Physical – External Sanyasa.
Internal – By knowledge of Atma.
– Renounce attachment, passions, desires, longings for many things.
• Seeking pleasure of objects + knowing truth – contradictory. 11
Vivekchoodamani :

Whoever seeks to realize the Self by devoting himself to the gratification of the body, is like one who proceeds to cross a
river, holding on to a shark, mistaking it for a log of wood. [Verse 84]

• All the time gratifying body and wanting to see Atma is like holding to crocodile to
cross river, thinking it is log of wood. In the middle will be swallowed by crocodile.
• Without inner renunciation, Brahma Vidya can’t be gained.
• This Upanishad is direct teaching from teacher like Isavasya Upanishad. No Guru-
disciple mentioned.

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 Chapter I – Section I (4 Verses)
Verse 1 (a) :

In the beginning, verily, Atman (Self) alone was this (the Universe)… nothing else active whatsoever…

a) Atma va idam eka eva agra asit :

• Atma :
o Alone was as the universe you see now.
o One self alone, without a second.
o Implies both Intelligence Cause + Material Cause.
• Idam :
o Gross – Manifest + Subtle – Unmanifest
o World – as object of Conciousness.
• Ekam :
o One.
• Agre Asit :
o In the beginning.
b) Na Anyat Kincana Misat :
• Nothing else existed.
• This world earlier was existing only as Atma.
• Now also there is Atma, appearing as the world of multiplicity, duality, plurality.
• Now special feature has come.
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 Earlier Now
- One self with differentiation of - Many names, forms, relations,
names, forms, actions, function, function.
relations. - Ring, Bracelet, Chain, Bangle.
- Gold Bar – No form. - Dissolve name + form, Gold alone
- Paramatma alone was there, is will remain.
there, will be there.

Etymological Meaning :

Atma

Aapnoti Atti Attate

- Vyapnoti - Eats everything - Not conditioned by time

- Pervades everything - Enjoyer of all - Has eternal existence.
- Not conditioned by experiences with objects. - No death
space. - Nature of Conciousness. - Paraha, Sarvagyaha –
- Not conditioned by supreme Paramatma –
objects. free from Samsara, which
is characteristic of
worldly existence. 14
 • Ever Mukta Paramatma, liberated is called Atma.
• Mind is conditioned by time, not Atma – which is the same always.
• Where did I come from, where will I go?
• Space wise conditioning of body and mind.
Na Anyat Kinchana Mishatu :
• Nothing – else = Advitiyam.
• One alone without a second.

One Atma without Bheda

Ekam Eva Na Anyat Kinchana

- No Svagata Bheda - No Sajatiya Bheda

- No Vijatiya Bheda
- No Internal difference. - One alone.
- Man – Animal
- Head, throat, stomach, - Stones, Marbles,
- Species Bheda
back. Animals, Plants many
- 2 Classes
- Difference in thing itself. within group – specie.

• No difference in God / truth but only in the world.

• Atma is me. Atma alone appearing in this form of the world.
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Verse 1 (b) :

He thought I shall indeed create the worlds. [I – I – 1]

Sa Iksata :
• Atma realised its infinite potential power.
• Became concious of its Maya Shakti.
• Paramatma saw, thought.
• Mind and everything else in potential form was there in unmanifest form.

Paramatma Jivatma

- Manifestation by mere thought. - Requires time, materials,

knowledge for creation in Jagrat
Avasta.
- In Svapna Avasta, no material,
permission, certificates, time – just
happens.
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Creation :
Verse 2 :

He created all these worlds : Ambhah, Marici, Maram and Apah. Yonder is the Ambhah, above is the heavens; heaven is
its support. Marici is the region of the atmosphere. The Marah is the earth and what is underneath is the Apah. [I – I – 2]

Names Name (14 Lokas) Details

Ambha Heaven - Ether, Above Atmosphere

Marici Interspace - Rays, Atmospheric space

Maram Martya Loka - Earth, Prithvi

Apah Pathala Loka - Underneath earth

• Worlds created for the Vasanas to express.

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Verse 3 (a) :

He reflected, “Here now are the worlds. Let me create the world-protectors”….

Lokapala : Devatas
• Guardians of world.
• Protectors, care takers.
Verse 3 (b) :

Then he raised the Purusa from the waters (and) shaped it. [I – I – 3]

Virat Purusha :
• Egg shaped born out of water.
• Vehicle for expression of Vasanas.
Verse 4 (a) :

When he had been brooding upon, there burst forth on him (the lump) a cleft in the shape of a mouth, as an egg does;
from the mouth proceeded speech and from speech Fire…. 18
 • Egg like mouth.
• Speech From mouth of Ishvara came presiding diety of speech – fire.
• Fire.
Verse 4 (b) :

Then his nostrils came forth; and from the nostrils, the smell; and from the power-of-smell, the Air….

• Nostrils.
• Power of smell Indriyam
• Air
• Diety of power of smell – Air born (Samashti Vayu).
Verse 4 (c) :

Eyes were separated out; from the eyes, sight emerged; and from sight, Aditya, the Sun…

• Eyes / Principle of Sight / Aditya.

• Sun diety of sight.
• Principle of sight = Surya Devata.
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Verse 4 (d) :

Ears burst forth; from the ears proceeded hearing; from hearing, the Quarters…
• Ears.
• Power of hearing.
• Diety : Quarters / direction.
• Without space, sound can’t travel.
Verse 4 (e) :

Then the skin was separated out; from the skin proceeded hairs; and from the hairs, the herbs and trees….
• (Tvang) Skin / Hair.
• Frail herbs + gigantic trees (Vegetable Kingdoms).
Verse 4 (f) :

The heart sprung up; from the heart proceeded the mind; and from the mind, the moon…
• Heart / Mind.
• Diety : Moon of Mind. 20
Verse 4 (g) :

A Navel burst forth; from the navel, the Apana; and from Apana, the Death…

• Navel.
• Apana – Power of digestion.
• Principle of death / rejection / ejection.
Verse 4 (h) :

The generative organ burst forth; from this organs, the seeds; and from seeds, the Waters. [I – I – 4]

• Generative organs.
• Seed fluid.
• Presiding Diety : Varuna Devata.
Note :
• Foetus development also proceeds from Verse 3 – 4.

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 Description of Creation (With bundle of Vasanas in
the back ground)

Instruments of Activity Essence of the Activity Medium in which the

instrument can fulfill its
- Seeing essence (Diety / Power)
- Hearing
- Smelling
- Touching
- Tasting
- Thinking
- Feeling
Meditate :
• I alone am the universe, my gross form represents the Virat. My subtle form
represents Hiranygagarbha and my causal body in its Macrocosmic existence is Isvara.
Transcending them all, the spirit in me is the supreme, substratum for the entire
world of names and forms. I alone, one without a second reveal in myself before all
the worlds were created.

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 Chapter I - Section II (5 Verses)
Verse 1 :

These Devata-s (divinities), so created, fell head-long into the great restless sea (of change and finitude). Then He
subjected them to hunger and thirst. They said to Him : “find out for us an abode wherein we may be established and
may eat food (may earn our experiences). “ [I – II – 1]

• Presiding dieties like Agni, Vayu, Aditya, Dik, Candra, Mrityu, Apah.
• They illumine the world of sense objects Dyotana – to illumine.
• The Gods with the impulses in the sense organs to see, hear, smell, touch, taste, to
die, to reproduce were thrown into the world of plurality constituted of sense
objects such as form, sound, taste, touch etc..
• Hunger and thirst was common factor in all Devatas.
• Each power wanted a specific instrument, home, golakam, where it may function and
enjoy and satisfy its hunger and thirst.
• All dieties in Samsara also with hunger and thirst for more power and pleasure.

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Shankara Bashyam :

Samsara Ocean
1) Avidya, Kama, Karma 1) Water
2) Terminal disease 2) Crocodile, Sharks
3) Old Age, death 3) Sorrow
4) Avidya – Beginningless 4) Don’t know beginning or end
5) Passion for sense objects rises and 5) Storm gives rise to great waves and
person thrown away. boats thrown.
6) Punishment for people – people shout. 6) People screaming, shouting
7) Guru / Boat of knowledge. Takes us 7) Rescue Boat takes us to shore.
across Samsara.
8) With Truthfulness, straight forwardness 8) Boat equipped with refreshments.
charity, compassion, Ahima, self control,
boat of knowledge ready.
9) Path : Satsanga and Sanyasa 9) Ships – Routes / Planes – Path.
10) Reach other shore called liberation / 10) Destination – Shore.
Moksha.

• Devatas demanded a body to stay.

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Verse 2 :

He brought the form of a cow for them; they said, “indeed, this is not sufficient for us.” He brought a horse to them; they
said, “this is not sufficient for us.” [I – II – 2]

• Bagawan brought.
• Cows, Horses, Camels brought.
• Not good enough.
Verse 3 :

When he brought the form of a man to them, they cried, “Oh! Well done – indeed, man alone is the masterpiece – Verily,
man is a thing well done.” He said to them “Enter into your respective abodes”. [I – II – 3]

• Bagawan brought man.

• Devatas satisfied.
• In Purusha Shariram – we can have discrimination and understand truth.

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Verse 4 :

Then Fire, having turned into speech, entered the mouth; Air having become scent, entered the nostrils; the Sun, having
become the sight, entered the eyes; the Quarters, having become the hearing, entered the ears; the Deities of the herbs
and the trees, having become hairs, entered the skin; the moon, having become the mind, entered the heart; the God of
Death, having become the out-breath, entered the navel; the God of waters, having become the seed, entered the
generative organs. [I – II – 4]

Diety Golakam Function

Agni Mouth Speech
Vayu Nostrils Scent
Surya Eyes Sight
Dik-quarters Ears Hearing
Herbs + Trees Hairs Skin
Moon Mind Heart
Death Navel Exhalation / Evacuation / Ejection
Varuna Generative Organ Seed 26
Verse 5 :

Hunger and thirst said to him “for both of us also find out an abode.” He told them “I assign to both of you a place along
with these gods and make you both share with them. Therefore, to whatever Devata-s oblation is made, hunger and
thirst also become partakers of it. [I – II – 5]

• Hunger + thirst went to Bagawan and asked – where should we stay?

• You will be shareholder in all gods.
• All Gods have to share you with.
• Whatever god you give oblation, hunger + thirst are there to enjoy.
• We eat with eyes, ears, skin, nose also.

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 Chapter I - Section III (14 Verses)
Verse 1 :

He (the Lord) said, “Here now are the worlds and the Guardian-angels (Devata-s). Let me now create food for them.” [I – III – 1]

• Lord had created the world, the guardians, hunger and thirst but not food.
Verse 2 :

He brooded over the waters, and from the waters thus brooded over, sprang up a material form. Verily, that material
form, which was so produced, is indeed food. [I – III – 2]

• From water, created food.

Verse 3 :

Then the food so created, sought to flee away. He, the first embodied being, tried to catch it by speech; but it could not
catch it by speech. Were he able to seize it by speech, we would have been satisfied by merely talking of food. [I – III – 3]

• Embodied being tried to catch food by speech… and satisfy hunger.

• By saying gulabjamoon hunger not satisfied. 28
Verse 4 :

He sought to catch it (food) by breath (smelling); He could not seize it by smelling. If he had caught it by smelling, then
everyone would have been satisfied indeed by merely smelling food. [I – III – 4]

• Tried to smell food and satisfy hunger.

• Not possible.
Verse 5 :

He wished to catch it by the Eyes. He could not consume it by the eyes. Were he able to catch it by the eyes, everyone
would have been indeed satisfied by merely seeing food. [I – III – 5]

• Embodied being tried to catch food by eyes… and satisfy hunger.

• By seeing gulabjamoon hunger not satisfied.

29
Verse 6 :

He wished to catch it by the Ears; He could not catch it by the ears. Were he able to catch it by the Ears, everyone would
have been indeed satisfied by merely hearing about food. [I – III – 6]

• Tried to catch food by hearing and satisfy. By hearing “food” – hunger not satisfied.
Verse 7 :

He wished to catch it by the skin, but could not seize it by the touch. Were he able to seize it by the skin, everyone would
have been indeed satisfied by merely touching the food. [I – III – 7]

• Tried to satisfy hunger by touching food. Failed.

Verse 8 :

He wished to catch it by the Mind; He could not catch it by the mind. Had he caught it by the mind, everyone would have
been indeed satisfied by merely thinking of food. [I – III – 8]

• Tried to satisfy hunger by thinking in the mind, not successful. 30

Chapter 1 – Section 3 :
Revision :
• Atma, absolute truth without a second, alone existed. Nothing else was there, is
there will be there.
• Strange, we have experience of everything else except the truth.
• How do I see multiplicity?
• Due to ignorance of Brahman.

Rope is Snake

Jnani Ajnani

Only Rope is there I see Snake

Upanishad – Brahman is there

Jnani Ajnani

- Only Brahman is there. - Only world is there

- Concious of his infinite
potential, creative power. 31
 • Reality appears in the form of many.
• When you see many, know in the mind there is only one reality.
• All Gods in heaven Indra, Varuna, Kubera bound, not liberated, in Samsara.
• Reaching heaven not supreme goal. Bound by limitation.
• Human body precious, more evolved, not like Cow or plants, it can gain liberation.
• Don’t waste time in useless things.
Mundak Upanishad :

He in whom the heaven, the earth and the interspace are centered, together with the mind and all life-breaths (Prana-s)
– know Him alone as the one Self of all, and desist from all other talk. This is the man’s bridge to the shore of Immortality
(across the ocean of life). [II – II – 5]

• Know self and give up everything.

• Paramatma created world, Loka pala (Dieties), Phenomenal forces, individual bodies,
sense organs, presiding dieties, asked to enter bodies, Sense organs were hungry and
thirsty, so he created food.
• Food saw eater and started running away like rat when it sees a cat.
• Purusha tried to catch food by hearing, seeing, thinking, touching and smelling but
hunger didn’t go.
32
Verse 9 :

He wished to catch it by the generative organs; He could not catch it by the generative organ. Had he caught it by
generative organ, everyone would have been indeed satisfied merely by emission. [I – III – 9]

• Tried to catch food by generative organs.

• Various faculties in man – devatas tried to catch the food but couldn’t. Each devata is
a limited factor and can enjoy only its special objects.
Verse 10 :

Then he sought to grasp it with his out-breath. He consumed it. Therefore, Apana alone is that which catches food; and
indeed, the Apana (Vayu) is the chief cause in supporting life by food (Annayu). [I – III – 10]

• Tried to catch it with outgoing breath – “Apana”.

• Food was caught.
• Apana catches food, assimilates, gives energy to sense organs and makes them
active.
• Fasting 41 days, all faculties in man are lost.
• Since Apana – grasps food, retains, consumes, assimilates, rejects, it is called Annayu
and therefore Apana is called Vayu. 33
Verse 11 : Important Verse

He, the creator thought “How can all these remain without me?” So he pondered : “by which of the two ways shall I
enter the organs.” He again thought, “If speaking be done by speech, smelling by the nose, seeing by the eyes, hearing
by the ears, touching by the skin, thinking by the mind, eating by the Apana (peristaltic movements), emitting by the
generative organs – then who am I? [I – III – 11]

• How Assemblage can live without me?

• If all the faculties function independently, nobody will know me.
• Experience of eyes, ears, nose, skin, tongue can come only when there is one
knowing principle which knows everything through the different faculties.
• House belongs to a master who is independent of the house.
• Supreme Master, Chaitanyam, Paramatma necessary for the Body to function.
• Who will enquire me, without me in the Body?
• What is the life force without which the body falls dead and all the world stops
functioning? 34
 • If no death, there will be no enquiry on Paramatma.
• If they do not know me, they will ever remain in Samsara.
• If they enquire and discover me, Samsara ends.
• Without Chaitanyam, inert can’t function independently.
• How must I enter the body?
• Through the head – from door or feet – back door.
Verse 12 :

Then He opened the suture of the skull and entered by that doo. This is the door named as the Vidrti or cleft. This is the
place of bliss, Nandana. He has three dwelling – places and three conditions of sleep (dream). This is a dwelling place.
This is a dwelling place. This is a dwelling place. [I – III – 12]

• Lord, Chaitanyam, enter the body through the “Vidrti” cleft, most sacred part of
body. Its called place of Nandanam, bliss, Brahmarandram, through which one
reaches Brahma Loka, Ananda Svarupa.
• Yogis control body, left body will fully, deliberately broke open the body and Pranas
went out, gateway to Ananda.
• Entry into Body = Identification with Body. 35
Panchadasi :
From the determination of isvara to create, down to his
entrance into the created objects, is the creation of
isvara. From the waking state to ultimate release, the
cause of all pleasures and pains, is the creation of Jiva.
[ Chapter 6 – Verse 213 ]

2 Creations

Ishvara Srishti Jiva Srishti

- Ishvara creates world upto entry into body as - Once identified with Body –
knowing principle, conciousness principle. mind complex from that point
- Paramatma become Jiva. till liberation is Jiva Srishti.
- Creation : - All struggles of Jiva.
* Form of Body, Sense faculties occupation,
story of Prana, manifestation of Jnana
Shakti.
* Sequence of faculties speech, smell, eyes,
ears, skin, hair, mind, Apana, generative
organs, seeds.
- After maturity, growth of individual, Jnana
sakti manifest. Initially only Prana Sakti. 36
How to notice presence of conciousness in the body? What are its dwelling places?
• Waking, dream, sleep is a play of conciousness, awareness.
• Awareness is common in all 3 states and is called Atman or reality which had entered
the physical structure.
Creation

Aropa / Adhyaropa Apavada

- Super – imposition upon - Negation to indicate the

truth. substratum, the truth

States

Waking Dream Deep Sleep

Dwelling
Place Vastaha Right eye Throat Heart

• Jiva is Brahman, free from all 3 states.

• Pure existence conciousness is that which makes it possible for the individual to bring
the objects of the waking, dream, and deep-sleep within the purview of his
awareness. 37
 • Conciousness is the Lord, Owner of the 3 states and the owner of the Dwelling
places.
• 3 States come and go. Jiva is free from all 3 states.
• Paramatma becomes Jiva who goes through the states of experiences.
• Jiva is fast asleep to his true nature.
• Meets constant banging at physical, mental, financial, relation levels.
• Jiva doesn’t want to leave inspite of sorrows – what a sleep it is.
Verse 13 : Important verse

Having been born, he looked around on beings. He gazed around upon the creatures. How should he speak of any other?
What else is there besides the Atman for Me to name? He saw verily this very Purusa, the Brahman, over-spreading all.
With wonder he said to Himself “Oh, I have seen this.” [I – III – 13]

• Everyone is a prototype of the 1st person that was separately created and into whom
the supreme entered.
• If we can detach our false identification with Body / Mind / Intellect and look out into
the world outside, we shall still detect that truth which is the substratum,
permanent, unchangeable, tranquil, all perfect, immortal and blissful reveling
everywhere.
• Atmasaksatkara… Self seeing the self.
38
Verse 14 :

Therefore, He is called Idan-dra (idam.. It; dra… seeing : It-seeing). Idandram, verily, is His name. Thought he is Idandra,
He is indirectly called as Indra, for Deva-s are fond of the cryptic (indirect names) ; the gods are indeed fond of being
called, as it were, by indirect names. [I – III – 14]

• Realisation :
o I am not Jiva but Paramatma.
o Idam Adarshan.. “This I have seen” is the seer of truth.
• Seer of truth / world = Idandraha = I saw this Indra, Paramatma.
• Jiva realises I am not world or object but subject.
• Indra is name of Brahman.
• Jiva becomes Brahman.

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 Chapter II (6 Verses)
(Pregnant people asked to leave)
• Looking at own body should be cause for dispassion.
Verse 1 :

In a man, verily, this one becomes at first that germ which is called the seed. That which is semen is the essence of
strength and vigour, drawn from all his limbs. In the Self, indeed, one bears the Self. When he pours this into a womb, he
causes it to be born. This is its first birth. [II – I – 1]

• Jiva comes through rains, grain eaten, essence of body is seeman, veerya… Jiva
remains in the Garba of mans body.
• 1st Birth – coming out in the form of Veerya.
Verse 2 :

That seed becomes one with the woman, jus as a limb of her own. Therefore, (the foetus) does not injure her. She
nourishes this Self (of her husband), that has thus come to her. [II – I – 2] 40
 • Mother nourishes seed in the body, and becomes one with her body. Not foreign
material which is usually rejected.
• Life is always there in the foetus, otherwise it can’t grow.
Verse 3 :

Since she (the mother) becomes the nourisher of his (her husband’s) Self within her, she also becomes fit to be well-
nourished. The woman bears him (her husband) as an embryo in her womb. He, the father, nourishes the child before
and after its birth. In that he nourishes the child from its birth onwards, he but nourishes his own self, for the
continuation of these worlds; thus are these worlds continued. This is his second birth. [II – I – 3]

• 2nd Birth : From womb of mother.

Verse 4 :

That son who is the father’s own self is put in the father’s place for the performance of the pious deeds. Then this other
self of the boy (the father), having done its duties, and having reached a ripe old age, dies away. After the death indeed,
he is born again. This is his third birth. [II – I – 4]

• 3rd birth : Departed father gets a new body. 41

Verse 5 :

As to this, it has been said by a Rsi – Being yet in embryo, I knew well, all the births of these gods! A hundred iron
citadels confined me down, And yet, like a hawk with swiftness, forth I flew! Thus spoke Vamadeva even while lying in
the womb. [II – I – 5]

• Vamadev + Sukhandev got realisation in mothers womb.

• Vamadev – Says :
In the womb, I came to know births of all gods. I was in chain of desire, Vasanas and
was bound. I have come out of that like a hawk.
• Normally Jiva gets influenced by the sense objects, youth, USA, etc., and never seeks
the truth.
Verse 6 :

He, Rsi Vamadeva, realising this Atman, betook on his upward path and after the destruction of the body, attained all
desires in the heavenly world and become immortal – became immortal. [II – I – 6]

• Vamadeva : Rising above body identification, realised his own Ananda Svarupa.
• Students must have independent reflection. 42
 Chapter III (4 Verses)
Best chapter of this Upanishad
Verse 1 :

Who is this one that we worship as this Self? Which of the two is the Self? Is it that by which one sees, or that by which
one hears, or that by which one smell fragrance, or that by which one utters the speech or that by which one knows
what is tasteful and what is not tasteful. [III – I – 1]

• What is this Atma “I” to be meditated?

2 Atmas :

I – Instrument Self – Subject

- I am Sitting, Talking, Walking – Body / - I – Experiencer subject
Sense organs. - I – see through my eyes
- I am happy, agitated – mind. - Hear through my ears
- I am ignorant – intellect. - User of sense organs + organs of action.
- Seeing, hearing are functions of - I – Subject am Atma
instruments. - I without being connected to
- I – Identified with instruments = instruments.
Ahankara.
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 I – Instrument Self – Subject
- Body / Mind / Intellect are instruments. - Dynamic factor behind all perceptions
- Instrument of perception not real I. and actions.
- Manute Anena iti manaha - Nir-upadhika atma.
- Mind is instrument of thinking. - Unconditioned Atma.
- So-padika atma - Absolute truth without Body / Mind /
- Conditioned Atma. Intellect instrument.
- Relative truth - Real
- Jiva – ego - Higher nature
- False - Intellectually acceptable, imperceptible
- Lower nature - Electricity
- Seemingly perceptible
- Bulb, fan, mike

a) Ko’yam :
• Who or what exactly is this Atma – self?
• Identifying with which we can reach the state of immortality.
• A state which vamadeva seems to have reached in the womb of his mother.
b) Atmeti Vayam Upasmaha :
• We worship the self reality, in complete detachment of all objects. This is the Atma to
be meditated upon.
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Prasno Upanishad :

They did not believe. The principal prana got irritated and seemed as it were to go out of the body. When the prana got
up to depart all others immediately had to get up too, and when it remained in its place all the others remained – just as
when the Queen-bee leaves all the bees leave the hive and they return to it when she returns-and the mind, speech,
eye, ear and the rest, being pleased, praised the prana. [Chapter II – Verse 4]

Keno Upanishad :

Preceptor : It is the Ear of the Ear, the Mind of the Mind, the Tongue of the Tongue (Speech of the Speech) and also the
Life of the Life and the Eye of the Eye. Having abandoned the sense of Self or I-ness in these and rising above sense-life,
the wise become Immortal. [Chapter I – Verse 2]

45
c) Kataraha Sa Atma :
• Which of the elements is the self?
• Teacher tries to define true self through the manifestation of self.
• The factor behind seeing, hearing, because of which we became aware of objects of
conciousness which is form, taste, colour.
Summary :
• Main intention of Upanishad is to explain :
a) The unmanifest truth through the world of manifestations.
b) From cosmic-man, the individual entities rose up as a result of thirst and hunger
in the indriyas.
c) Supreme entered within as the Jnana Shakti through a cleft on the crown of the
head.
d) Like Vamadeva, we can drop our present false notion and regain a healthy
understanding of ourselves.
Verse 2 :

That which is known as the heart, this mind… that is consciousness or perception, direction or injunction, wisdom or
understanding, intelligence or knowledge, retentive power or capacity to remember the import of books, vision of
insight, firmness, or perseverance, thought, independent thinking, mental depression, interpredity, memory, recollection
of imagination, resolution or firmness, life or vitality, desire or attachment, ambition or love and such others.. All these,
indeed, are names of Consciousness (prajnanam). [III – 1 – 2] 46
Pure Conciousness – Atman :
• Illuminates the inner activities of sense organs.
• Inner faculties are manifestation of same atman.

Plays Instrument Effect

- Fiddler - Fiddle - Sound
- Conciousness - Body / Mind / Intellect - Thoughts
- Gold - Will, thought,
intelligence, insight,
impulse memory, desire,
light.
- All mental faculties.
- Ornaments.
1) Samjnanam :
• Awareness, sentiency of object, perception, conciousness.
2) Ajnanam :
• Ishvara Bava, Command, injunction.
3) Vijnanam :
• Kala Di Parijnam.
• Wisdom, understanding, fine arts.
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4) Prajnanam :
• Creative, intuitive intelligence, knowledge, instant understanding.
5) Medha :
• Grantha Dharaya Samarthyam.
• Retentive power.
• Ekapati – listen once.
• Dvipati – listen twice
• Tripati – listen thrice
6) Dhrtih :
• Firmness, fortitude, ability to take reserve energy and continue to work.
7) Matih :
• Reflection, Mananam.
8) Manisa :
• Independent thinking, genius.
• Tatra Svatantrayam.
• Not affected by moods to study.
• Has control, mastery on thoughts.

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9) Jutih :
• Mental depression caused by diseases.
• Common cold – no prestige – Depressed
• Heart attack – has prestige – depressed.
• Nobody sympathises.
• Common cold – Be bold!
10) Smrithi :
• Memory, remember old things.
11) Samkalpah :
• Imagination.
12) Kratuh :
• Resolution – Nishchaya.
• Must get, go there.
13) Asuh :
• Life, physiological function.
14) Kamah :
• Attachment
• Desire for whats not there with me now.
15) Vasah :
• Ambition or love for other person.
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 • All are indirect names of Prajnanam – pure conciousness only (Noun).
• What are these thoughts?
• Where does it arise?
• Thoughts arise only in conciousness.
• One water has different names – bubble, froth, ripple foam, wavelet breaker, ???
• Water alone appearing in different forms, called by different names.
• Pragyanam is Atma.
• Conciousness appearing as Ajnanam, Vijnanam, etc.,
• Meditate on Pragyanam.
• Body, Senses, mind – not me real self is Pragyanam.
Verse 3 : Mahavakya Mantra

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This is Brahman. This is Indra. This is creator Prajapati. This is again all the gods and these five great elements, namely,
Earth, Wind Space, Water, and fire, all the small creatures and the other seeds of creation, the egg-born, the womb-
born, sweat-born, earth born, viz. trees etc., horses, cattle, men, elephants and all the breathing things that are here –
the moving or flying or immovable – all these are guided by Consciousness and are supported by Consciousness. The
Universe has Consciousness as its guide (eye). Consciousness is the basis of all ; verily, Consciousness (Prajnanam) is
Brahman. [III – 1 – 3]

Conciousness – Prajnanam –
(Intelligence Cause + Material Cause)
Basis of Universe

Inner World Outer world

- Verse 2 - Verse 3
- Psychological, intellectual - Inert substances &
moving creatures.
• All are different modifications of the concious centre in ourselves.
• Universe has no existence without the changeless immortal factor, the conciousness.
• Conciousness in me is the conciousness everywhere (Not conditioned, conciousness)
• Jivatma = Paramatma.

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 Jivatma Paramatma
- Conciousness of things conditioned by - Conciousness illumining entire world =
Objects = Jivatma. Paramatma.
- Individual awareness - Awareness of the universe.
- Conditioning is the creation of the - Free from Body / Mind / Intellect.
Upadhi – Mind.
• Conciousness is pure, serene, divine, and infinite, eternal and perfect, one without a
second and yet available for our own innermost experiences.
• This conciousness is Brahman.
• Conciousness condition = Atman.
• Un-Conditioned conciousness called Brahman.
Definition of Atma :

That which pervades, that which receives, that which enjoys the objects, and that which exists always, is called Atman.

Atma Brahman
- Conciousness in individual body. - All pervading
- Substratum of Cosmos
- Total Space
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Paths of Meditation through 4 Mahavakyas :

S. No. Stage Teacher

1. - Student reaches - Prajnam Brahman - Lakshana Vakyam
master - Rig Veda - Conciousness is Brahman.
- Aitareya Upanishad - Objective definition.
[III – I – 3]
Aitareya Upanishad :

This is Brahman. This is Indra. This is creator Prajapati. This is again all the gods and these five great elements, namely,
Earth, Wind Space, Water, and fire, all the small creatures and the other seeds of creation, the egg-born, the womb-
born, sweat-born, earth born, viz. trees etc., horses, cattle, men, elephants and all the breathing things that are here –
the moving or flying or immovable – all these are guided by Consciousness and are supported by Consciousness. The
Universe has Consciousness as its guide (eye). Consciousness is the basis of all ; verily, Consciousness (Prajnanam) is
Brahman. [III – 1 – 3]
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 S. No. Stage Teacher
2. - Teacher points to - Tat Tvam Asi - That thou art
student - Chandogya - conciousness which is
Upanishad Brahman is not far away but
[IV – 9 & 10] it is right now here to be
- Sama Veda experienced as this Atman.
- Upadesa vakya
3. - Student - Ayam Atma Brahma - This self is Brahman
meditates on - Mandukya - Anubava vakya
objective truth Upanishad
until he discovers [Mantra 2]
for himself. - Atharvana Veda

Mandukya Upanishad :

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2]

4. - Student comes - Aham Brahma Asmi - Anusandana Vakya

back to Guru. - Brihadaranyaka - Brahman am i
Upanishad
[I – IV – 10]
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Brihadaranyaka Upanishad :

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It became all. And
whoever among the gods knew It also became That ; and the same with sages and men. The sage Vamadeva, while
realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day whoever in like manner knows It as, ‘I am
Brahman,’ becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he
who worships another god thinking, ‘He is one, and I am another,’ does not know. He is like an animal to the gods. As
many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what
should one say of many animals? Therefore it is not like by them that men should know this. [I – IV – 10]

• Prajnam in my mind is Atma.

• Prajnam in different Upadhis is Brahma, Vishnu, Chandra, Surya, Indra, Prajapati,
Pancha Butas.
• All beings born from moisture, egg, womb, are conciousness.
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 • Appears movable, immovable.
• Prajana Prathishtitam – Everything rises from, rests in, dissolves into conciousness.
• That Conciousness can’t be finite, but it is infinite.
What is to be meditated

- Not nature of instruments / - Nature of subject

objects. Aitareya Upanishad :
- Atma va ekam eva agre asit.
Na Anyat kinchat… [I – I – 1]
- Atma became everything.
- It is pure conciousness.

In the beginning, verily, Atman (Self) alone was this (the Universe)… nothing else active whatsoever…

• That conciousness is appearing as different thoughts which are given different

names.
• That conciousness alone is Maheshwara, Jivas, devas.
• That Prajnanam is Brahman starts with Atma – ends with Brahman.
• Ayam Atma Brahma, transcendental, super conciousness. It is not even conciousness.
It is you and me. 56
Verse 4 :

He was exalted to the state of Brahmanhood on account of knowledge of atman. He ascended aloft from this world and
obtained all that he desired, in that World of Supreme Bliss, he became immortal…. Yes, became Immortal! Thus Om.
[III – 1 – 4]

• It is by this knowledge, of Brahman, that I can pure conciousness, person rises above
body identification.
• Rises above world of mortality, suffering caused only due to identification with the
instruments Body + Mind + Intellect.
• Drop only identification. No need to drop body.
• When identification is dropped in this world of heaven, person becomes Amruta –
immortal.
• Like Vamadeva, we too can realise this supreme truth. Desiring nothing, wanting
nothing, expecting nothing.
• Master of circumstances, beyond all finite. Imperfections and miseries.

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 OM ASATHOMA SADH GAMAYA
TAMASOMA JYOTHIR GAMAYA
MRITYORMA AMRITAM GAMAYA

From the unreal, lead me to the real, from darkness lead me to

light (darkness of ignorance to light of knowledge) and from
death lead me to immortality.

OM POORNAMADAH POORNAMIDAM
POORNAATH POORNA MUDACHYATE
POORNASYA POORNA MADAAYA
POORNAME VAAVA SISHYATE
OM SHANTI SHANTI SHANTI HI

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 OM NA TATRA SURYO BHATI, NA CANDRA TARAKAM,
NEMA VIDYUTO BHANTI KUTO YAM AGNIH;
TAM-EVA BHANTAM ANUBHATI SARVAM,

TASYA BHASA, SARVAM IDAM VIBHATI.

The Sun does not shine there, nor does the moon, nor do the stars, nor
the lightnings shine and much lies this fire. When He shines, everything
shines after him; by His light, all these shine.
Kathopanishad [verse 15, section 2.5]; Mundokopanishad [verse 10, section 2.2]

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