Wednesday, November 18, 2015

Aitareya Upanishad 1.3

CREATION OF FOOD BY THE SUPREME SELF
sa IkShateme nu lokAshcha lokapAlAshchAnnamebhyaH sRijA iti .. 1..

He bethought Himself: "Here now are the worlds and the world-guardians. Let Me cerate food for them." After creation of these gods, the Supreme Self thought It should create food for them because hunger and thirst are co-existent with them. so.

apo.abhyatapattAbhyo.abhitaptAbhyo mUrtirajAyata . yA vai sA mUrtirajAyatAnna.n vai tat.h .. 2.. 

He brooded over the waters. From the waters, thus brooded over, there emerged a condensed form. The form that so emerged is indeed food. The Lord intensely meditated over the five elements from which there emerged a form as food which include cereals, animals and other living and non-living beings.

tadenatsRiShTaM parA~NtyajighA.nsattadvAchA.ajighRikShat.h tannAshaknodvAchA grahItum.h . sa yaddhainadvAchA.agrahaiShyadabhivyAhRitya haivAnnamatrapsyat.h .. 3.. 

The food so created wished to flee away. He sought to grasp it with speech. But He was not able to grasp it with speech. If, indeed, He has grasped it with speech, one would then have been satisfied by merely uttering the word food.


In order to quench the hunger and thirst of the worlds, gross food was created. That food thought that they would eat it away and to escape from the eater, it started running away. Then jivatma in the form of human being tried to catch hold of it by speech but failed to grasp it by speech. At that time if that Purusha could hold the food by speech, now the men also could feel satiated by simply uttering the word food but it does not happen like that.


In the following Mantras from 4 to 9, similar examples of different organs of the body trying to catch the food are given and it was concluded that none could catch them.

tatprANenAjighRikShat.h tannAshaknotprANena grahItu.n sa yaddhainatprANenAgrahaiShyadabhiprANya haivAnnamatrapsyat.h .. 4..

The Creator sought to grasp it with the breath. But He was not able to grasp it with the breath. If, indeed, He had grasped it with the breath, one would then have been satisfied by merely smelling food.

tachchakShuShA.ajighRikShat.h tannAshaknochchakShuShA grahItu/n sa yaddhainachchakShuShA.agrahaiShyaddRiShTvA haivAnamatrapsyat.h .. 5..

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

tachChrotreNAjighRikShat.h tannAshaknochChrotreNa grahItu.n sa yaddhainachChroteNAgrahaiShyachChrutvA haivAnnamatrapsyat.h .. 6.. 

He sought to grasp it with the ear. But He was not able to grasp it with the ear. If, indeed, He had grasped it with the ear, one would then have been satisfied by merely hearing of food.

tattvachA.ajighRikShat.h tannAshaknottvachA grahItu.n sa yaddhainattvachA.agrahaiShyat.h spRiShTvA haivAnnamatrapsyat.h .. 7..

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

tanmanasA.ajighRikShat.h tannAshaknonmanasA grahItu.n sa yaddhainanmanasA.agrahaiShyaddhyAtvA haivAnnamatrapsyat.h .. 8..

He sought to grasp it with the mind. But He was not able to grasp it with the mind. If, indeed, He had grasped it with the mind, one would then have been satisfied by merely thinking of food.

tachChishnenAjighRikShat.h tannAshaknochChishnena grahItu.n sa yaddhainachChishnenAgrahaiShyadvitsRijya haivAnamatrapsyat.h .. 9.. 

He sought to grasp it with the sexual organ. But He was not able to grasp it with the sexual organ. If, indeed, He had grasped it with that organ, one would then have been satisfied by merely having sex.

tadapAnenAjighRikShat.h tadAvayat.h saiSho.annasya graho yadvAyuranAyuvA.r eSha yadvAyuH .. 10.. 

He sought to grasp it with the apana and He grasped it. This grasper of food is what vayu, air or prana is. This vayu is what lives on food.

Lastly, the Purusha tried to grasp th food with Apana through the gate of mouth. Apana is the downward prana - provides the body the swallowing capacity, and further it is with the help of apana the food eaten gets digested and consumed.

With this the anna srshti is over. Now looka srshti deva srshti shareera srshti and anna srshti have all been described. And adhidaivam (devas) adhyatmam (indriyams) and adhibhutam (annam) all are said to have hunger and thirst - a sense of apurnatvam. Hence alone is samsara. All this belongs to maya or anatma, Atma does not have this. This is conveyed by Krishna in 18th Ch = which is borrowed from the Aitareya Upanisha

adhishtanam tatha karta
karanam ca pruthakvidham |
vividhasca prutakceshta
daivam caivatra pancamam
pancaitani mahabaho
karanani nibodha me |
sankhye krutante proktani
siddhaye sarvakarmanam


Now that srshti prakriya is over anupravseha prakriya will start

sa IkShata katha.n nvidaM madRite syAditi sa IkShata katareNa prapadyA iti . sa IkShata yadi vAchA.abhivyAhRita.n yadi prANenAbhiprANita.n yadi chakShuShA dRiShTa.n yadi shrotreNa shruta.n 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?

With the help of his Mind which is Maya Paramatma visualized the world and created the world
Nature of creation will be the nature of Maya as creation will have the same nature as it cause
All 3 adhidaivam , adhibhutam, and adhyatmam are all achetanam.

Only when there is chetana bhokta bhogyaprapancha will be possible.
Where to go for this jiva
From achetana maya chetana jiva cannot be created

So Creator Paramatma Himself decided to enter the created Universe and "I alone will be behind every shareeram as the experiencer" From this anupravesha the lesson we get is the experiencer jivatma available in this world now is none other than the Creator Paramatma.

How can we reconcile this? How do we assimilate it? We can do this with the example of a waker - with the help of his mind maya - with all his vasanas he creates a dreamworld and dream bodies and dream people. For dream transaction a dream experiencer is required. Waker cannot experience a dream in the waking state. After creating the dream world waker withdraws from the wake world and the waker creator enters the dream and becomes the dream experiencer. After waking up we never say some dreamer experienced such and such - we say "I experienced this in the dream"

Unfortunately Avarna shakti becomes operational after anupravesha. Dream experiencer forgets the fact that really speaking I am not the dream experiencer - this is only a temporary phase - but in reality I am a waker.

So Paramatma prepares for anupravesha.

Paramatma visualized - how can this creation exist and function without Me?
He wondered which route should I enter?

He was worried about avarna shakti and lest he forget his true nature he wanted to have a exit route, a provision for a escape so jivatma does not get permanently imprisoned. So he made a provision for self enquiry - guru and shastra. Lest Jivatma under the influence of avarana shakti forgets his true nature, hence Paramatma made provision for self discovery - that aham brahmasmi - for this discovery he made sure that besides shastra and guru in the intellect of the jiva there is sattva guna so that after getting battered repeatedly in multiple shareeras one day satva guna gets kindled and the jiva begins the enquiry. How will the jiva enquire is also visualized by Paramatma before entry itself! First jiva will ask - am i any of the sense organs. No because you are user of the sense organs and you cannot be the sense organ. If prana is another instrument by which i breathe and live, if eye, ear etc are all instruments then who am I? After providing for such a self enquiry escape route the Paramatma enters

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.

This should not be taken to a be a physical entry. The essence is that the paramatma is available in the body or shareera. Therefore there is confusion. 2 names are given to the name - Vidriti - sacred - sacred because that is the route from which Paramatma enters. Nandanam - source of happiness. This is based on krama mukti - when the upasaka attains moksha he does this with a special method - meditation on Ishwara for the sake of Moksha and at time of death remembering God seeking moksha, that upasaka jiva will exit the body through this verisame aperture - nandanam - and goes to Brahmaloka and attains moksha and ananda. So for the upasaka this is the gateway for moksha and ananda - it is known as the gateway to krama mukti nandanam. Another term is used in Taittiriya Sikshavalli indra-yoni. A 4th name is brahmarandram aperture for reaching Brahma.
Thus Paramatma has entered the shareera. And now as jivatma goes through three phases or field of experience - jagrat svapna and sushupti. In wake state he is called Vishwaha, in dream state is called Taijasaha, and in Susuhupti appears as a blank state with both wake and dream in dormant state - and is called Praagnyaha - all of these terms are in the Mandukya Upanishad. Getting battered in wake, getting battered in dream, resting in sushupti and again waking and continuing this - such is the lot of jivatma, without knowing he is in reality paramatma which is unrelated and unconnected to all these three. All these three states or abodes are called by Veda as svapna - not real, mithya, like a dream. To escape from this cycle jivatma needs the help of shastra Guru and vedanta upadesha. For a ajnani there is no such state called a wake state. Waking state is only for a jnAni according to Vedanta...ya sakshat kurute orabodha samaye.. Jnani alone is the waker. He alone knows he alone lends existence to all these three states. Jivatma is unaware of this due to the power of Maya
In the Gita 7.13
tribhir guna-mayair bhavaih ebhih sarvam idam jagat
mohitam nabhijanati mam ebhyah param avyayam
daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te

Mayas job is to keep us busy all the time in one of these three states. And jiva goes on in samsara punarapi jananam punarapi maranam. The noble karmas done in several janma fructify in one particular janma and in a culture where this knowledge is available, Guru , shastra, satsanga, are all there and jiva learns about something called MokshA. Then he does sadhana and comes to Guru shastra upadesha. How this awakening will take place the upanishad talks about. Upto now trayam avasatha is adhyaropa prakaranam. Sa jatah now begins the apavada pranaranam.  It is presumed student has done sadhana and is now ready to make an enquiry. He makes an enquiry into the nature of the entire Creation bhutani abhivyaikhyat. This enquiry is not independent enquiry but with the help of Guru and shastram. Really speaking everyone is a avatara, Paramatma descended down in the form of jivatma - jaataha. When he makes the enquiry he understand the entire cosmos prapancha is a karyam a product an effect and there must be a karanam and from Shastra he understands paramatma the creator is karanam - with four features - eka sara nitya satyam. All karanams are aneka asara anitya asatyam not substantial, are name and form only. So he asks "what is there other than Brahman?" Means there is nothing there.. whatever object is seen only seemingly exists.. available for ETU .. and the only substance is brahman. Brahma satyam jajan mithya is the 1st lesson.

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

 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).

Now the 2nd part of that enquiry is where is that brahman? The answer is anupravesha. The dreamer willnever find or meet or get the waker.. when you wake up the dreamer will understand i am the waker. Waker is to be claimed as I am by awakening. Similarly the student after enquiry discovered that paramatma I am.. that is the mahavakya. Saha - that enquiring jivatma...jaataha..  etameva purusham discovered or realized the paramatma.. brahma apashyat.. which is tatamam all pervading (tata + tamam) ..Difference between regular waking and spiritual awakening - in both there is self discovery - in the 1st instance dream world physically disappears and is no longer experienced. In 2nd case, the world does not disappear. There is a state called jivanmukti in which awakened jnani knows I, the pure chaitanyam, am the waker but experience of the dream continues. In other words he realizes "aham brahmasmi" He exclaims "I have realized the Truth as My Self" "(brhman) idam adrsham iti" idam refers to aparokshataya. First i thought i was small.. now i know i am all..! Thus Brahman gets a name - idandra - idam myself drah seen or discovered - Brahman is that which is seen or discovered as myself - as idandra naamah.. repeated for emphasis. Anyone who is revered is not referred by original name in vedic culture. The Gods love to be addressed by an alternative name. So an alternative name is used - Idandra is shortened to Indra.

If you say "I am alone" it is samsara.. if you say "I alone am" it is moksha

With this the 1st chapter ends



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