Aitareya Upanishad - 10. - T.N.Sethumadhavan.

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Wednesday, October 19, 2022. 07:00. 

Chapter I - 

Section 2 :  Cosmic Powers in the Human Body

Post - 10.

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Mantram-11 :


yadi tvachA spRiShTa.n yadi manasA dhyAta.n yadyapAnenAbhyapAnita.n 

yadi shishnena visRiShTamatha ko.ahamiti .. 11.. 


He bethought Himself: "How could this exist without Me?" Then He said to 

Himself: "Which way shall I enter it?" he said to Himself further: "If speech is 

uttered by the organ of speech, if smelling is done by the breath, seeing by the eyes, 

hearing by the ears, touching by the skin, thinking by the mind, eating by the apana 

and the emission of semen by the sex organ, them who am I?" 


The Supreme Self found itself in an unusual paradoxical position. It thought that if every 

other organ of the body does it assigned job, then what is there left for it? It would 

become unemployed. What is its importance then and what is its use? So it started 

thinking through which way it should enter the body and assert itself? The idea is how 

anything else can function without the presence of the Supreme Self. Just as a palatial 

house has no meaning without the existence of the householder to live in it, the beautiful 

human body has no meaning without its Indweller, the Supreme Self, the Atman. 

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Mantram-12 :


sa etameva sImAna.n vidaryaitayA dvArA prApadyata . saiShA vidRitirnAma 

dvAstadetannA.andanam.h . 

tasya traya AvasathAstrayaH svapnA ayamAvasatho.ayamAvasatho.ayamAvasatha 

iti .. 12.. 


So, piercing the skull, the Lord entered through that door. That door is known as 

the vidriti, the cleft. This is the place of bliss. Atman, thus embodied, has three 

abodes, three conditions of sleep. The three abodes are the eye, the mind and the 

heart. The three conditions of sleep are waking, dream and deep sleep. 

sa jAto bhUtAnyabhivyaikhyat.h kimihAnya.n vAvadiShaditi .sa etameva 

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Mantram-13 :


puruShaM brahma tatamamapashyat.h . idamadarshanamitI .. 13.. 


Having been born as the jiva, He realised the elements as one with Himself. What 

else here would one desire to speak about? He perceived this very person as the allpervading Brahman. He said: "Ah, I have seen It." (Idam dra - This (I) saw) 

Thus born, He looked around upon other living beings. He wondered if He knew anyone 

else. But He saw the same Purusha pervading in all as Brahman and then He said ‘Oh, I 

have seen this’. 

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Mantram-14 :


tasmAdidandro nAmedandro ha vai nAma . tamidandra.n santami.ndra 

ityAchakShate parokSheNa . 

parokShapriyA iva hi devAH parokShapriyA iva hi devAH .. 14.. 


Therefore He is called Idandra. Idandra, indeed is His name. Him who is Idandra 

they call indirectly Indra. For the gods appear to be fond of cryptic epithets; yea, 

the gods appear to be fond of cryptic epithets (paroksha priyaahi iva devah). 


Therefore he is called Idandra. Idandra is verily His name. Though His name is Idandra, 

He is called Indra for the gods are fond of being called by indirect names. 

The idea is that if by seeing the wonderful appearance of the world a person cultivates 

faith and believes in the existence of the Lord as maker of this universe and if he 

becomes eager to know and attain Him, depends upon Him in entirety, and makes sincere 

efforts, and then we can surely know Him. Knowledge and attainment of the Lord are 

possible only through human body and not through any other body. Hence the 

opportunity of Self-realization available in the human birth should not be allowed to go 

waste. 

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ityaitareyopaniShadi prathamAdhyAye tRitIyaH khaNDaH 

End of Chapter I - Section 3 

*****

NEXT -

atha aitaropaniShadi dvitIyodhyAyaH 

Chapter II

The Three Births of the Self 

Preamble 

To be continued ..



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