Aitareya Upanishad Swami Nikhilananda Saraswati. 1st May, 2013 Chinmaya Mission Delhi.

Aitareya Upanishad is from Rigveda. Main theme of this Upanishad is same as the theme of all other Upanishads Brahman. Brahman which is our own Self is revealed in Upanishads. Brahmagyan makes us free of all our bondage. One becomes free of sorrow, fear, pain and suffering. Each one of us is striving to attain the state of freedom. All of us want to get rid of all our sorrows. And we want permanent, eternal happiness. But this seems to be illusory goal. It appears like an Ethiopian idea. We keep facing some or the other sorrow because of our body, senses, mind, and the world around which keeps changing all the time. Identification with them gives rise to different types of sorrows.

The constant change in our body itself is enough to give us sorrow. Everyday happenings make us miserable. Taking birth is miserable. Dying is miserable.

Subtler than the body is our mind. Our mind also gives us sorrows and pain, sometimes even imaginary sorrows and fears. Our intellect also has some theories and philosophies of life. If the philosophy is narrow and limited then that also gives us sorrow. Our surroundings like family members, neighbours, our society, government and neighbouring countries too give us sorrows. Some people even say that God has given them sorrow! We blame our past, prarabdha for our sorrows at times. Sometimes ancestors are blamed. All of us try to get rid of sorrow and suffering. That is quite

natural. Even animal, plants and birds try to get rid of suffering. And we all want eternal happiness.

Is there anything called eternal happiness? Or it is an imaginary goal? Is it that it is not there and we keep trying till we die? All man-made literature of this world does not give us any lasting solution. But there is hope! The hope is our Vedas. The Vedas are considered as Apaurusheya not a product of human mind, and Anadi beginningless. The end portion of Vedas Vedanta or Upanishads gives us the solution. The Upanishads convey that the sorrows are not actual but our identification with that which is changing constantly gives rise to sorrows. Upanishads say that if you recognize who you really are then you will become free of all the sorrows because you are that Supreme Brahman alone.

The real nature of our Self is revealed in Upanishads. If we follow the path shown then we will be able to realize our own Self. That is why we study the Upanishads and Bhagvad Gita and follow the path shown in these scriptures.

Let us begin with the Shanti Mantra. Each Upanishad begins with a Shanti Mantra.

Before beginning the Upanishad, we should pray for peace. The Guru and the Shishya used to invoke peace together before they began the studies. One can understand, comprehend only in the peaceful environment. Peace is repeated three times The disturbance comes from three levels,

namely, Adhyatmik Ashanti, Adhibhautik Ashanti and Adhidaivik Ashanti. We invoke Shanti to pacify these three levels of Ashanti. Let there be peace. We are praying to Ishvara. We feel that lot of things are in our hands but really speaking, everything is in Ishvaras hand. He is the Master. He all knowing, all pervading and all powerful. We pray to Ishvara sincerely. When we pray sincerely, He answers. Here we pray that let there be peace inside at the level of body, senses, mind and intellect. Let there be total peace in this body, mind, intellect personality. Then we invoke the peace in the surroundings. Let others also be peaceful. And lastly we invoke peace at the level of world. Let there be no wars, earthquakes or famines. Peace is invoked at the cosmic level also.

All the Shanti Mantras also prepare the student and the teacher to begin the studies. Shanti Mantras help us to tune ourselves to the scriptures.

It begins with Om. Om is the name of Ishvara. We call Ishvara before praying to say that we are praying to you. We attract attention of Ishvara towards us though He knows. When we say Om, Ishvara looks at us. Om is the short and sweet name of Ishvara. It contains all the possible sounds. When you open your mouth to speak the first sound is A, then the rolling sound U and last is MMMMM...... All names are made up of sound. So Om contains all the possible names of Ishvara. Just remembering Ishvara brings peace and quietude in our mind, it brings purity in our heart. | || When we remember Ishvara, we become pure inside out. When we remember the Highest, we tune ourselves to the Highest.

Here the prayer is that let my speech be rooted in my mind. And let my mind be rooted in my speech. When I speak then my mind and speech should be well-tuned. There should be complete harmony. Speech is organ of action and mind is internal organ. Mind represents our Antahkaran (mind, intellect, memory and ego). Speech represents all other organs of action. The most important point for a seeker is to have an integrated personality. Mind and speech should be well-tuned. This is also Adhar of Dharma that whatever one speaks is there in his heart. When the speech is in tune with the mind then that is called speech rooted in the mind. One is convinced about what one is speaking. It is not from the superficial level. What I am saying is touching the deepest core of my being Antahkaran. It is very important.

The speech is always connected to the mind but when we are conscious and we speak that which is good, real and pure then the mind and speech is tuned to each other and it purifies the mind. Mind cannot be seen. Speech is more in our control. When we speak or chant Mantras and when we are convinced about it then it brings about transformation in mind also. In the same way, whatever is there in my mind should be tuned with my speech or outer action. I should have the courage to speak whatever I am convinced about. I should have courage to practice what I speak. Many times we feel that our mind is convinced about certain things but then it is not seen in our actions. The test of your knowledge is in its expression!

Bhagvan talks about Sthitapragya in Bhagvad Gita. Sthitapragya is one who is seated in the Supreme Self. Bhagvan gives his outer characteristics. Bhagvan tells us how a Sthitapragya walks, how does he talk, the way he interacts with the world, the way he responds to the various results those come from actions or the way he deals with people. Bhagvan tells us that a Sthitapragyas knowledge, wisdom is connected with his actions also. The integration of personality is very important for a student. Whatever you say should touch your heart and you should be able to say whatever touches your heart. That was followed in good old days also as Dharma. Shri Ramachandraji was embodiment of Dharma. His Dharma was : |

|| One should keep the promise he gives. We sign bonds in Kaliyuga along with witnesses. It is just a promise but people dont keep their promises.

The prayer is the may Brahman reveal Itself to me. O Brahman! Reveal Thyself to me. The Upanishad talks about Brahman. The word Brahman has come from Upanishads. It means we have to approach Upanishads to understand Brahman. Upanishads say that Brahman cannot be seen, touched, tasted, heard or spoken about. Brahman cannot be smelt, cannot be comprehended by mind or intellect. But Brahman is there. These are the limitations of our senses and mind and intellect. Therefore we will never be able to even guess Brahman with all these faculties. It can be comprehended only with the help of Upanishads. Science can tell us all about that which can be seen through the senses.

We have Pramanas to gain the knowledge. First is Pratyksha Pramana. That which can be seen through the senses is Pratyaksha Pramana. We can use equipments like telescope or microscope to enhance the object. We come to know about the objects directly through our senses.

Second is Anumana Pramana inference. We can infer what is not seen by the thing that we have seen but we should know their relationship between the two. We can infer fire by seeing smoke but we should know that smoke and fire go together. Here also inference happens with the help of Pratyaksha. I see smoke and I infer that there is fire and then I go and confirm that there is fire.

Upamana Pramana is knowledge gained by comparison. Little children see a cow and when they see another cow, they know this is also a cow.

Fourth is Arthapatti Pramana. We infer the cause by seeing the effect. If we see the roads are wet in the morning through our window then we infer that it must have rained in the night.

Shabda Pramana these are the words of reliable person. I might have not seen a particular object but someone sees it and comes and tells me and I believe it. That also becomes Pramana.

All these Pramanas fail because Brhaman is not an object of perception, nor an object of inference. Brhman is neither an object of comparison nor an object about which somebody can speak. There is no cause and effect relationship. Brhaman cannot be comprehended by any means.

The Scriptures talk about Brahman and they also tell us about the way to recognize and realize Brahman as your own Self.

Here the prayer is that may Brahman reveal Itself to me.

May I be able to understand the theme of the Vedas. The theme of the Vedas is Brahman. Main teachings of Vedas are that your Self is Brahman. Ayam Atma Brahman. In this Upanishad we will study Pragyanam Brahman. May I comprehend the main teachings of Upanishads. May I gain all the qualifications required to understand the theme of the Vedas.

We have to listen to the scriptures to comprehend. Shravanam, Mananam and Nididhyasana. May I remember whatever I listen. We may study a lot but we should be able to grasp the main essence of Vedas. It might take a long time. It requires qualification, proper efforts and then we have to comprehend. May I remember whatever I hear.

After listening, one requires to study, contemplate. Brahman indicated in Vedas can be comprehended through Shrvana, Manana and Nididhyasana. We will be able to identify with Brahman by following the path of Shravana, manana and Nididhyasana. Brhaman is our own Self. But to identify with it and to gain the state of enlightenment, we have to follow the path of Shrvana, Manana and Nididhyasana. Through Shrvana we come to understand that our own Self is Brahman. We get convinced through Manana and we gain abidance in Brahman through Nididhyasana. This path is very important.

May I spend day and night studying the scriptures. One should get totally obsessed with contemplation. It has to be understood. There are only two things to be understood.

The Mahavakyas are found in Vedas are : | | | |

We should know what the clear meaning of Aham is. It should not be vague. If it is vague then it is not called knowledge. Scriptures give us the knowledge of Aham and also tell us that Aham is Brahman. We have to understand Aham through contemplation. Lot of other things are mistaken for Aham. Idam is mistaken for Aham. That which is not I is mistaken for I. That is called Adhyasa. We think there is a snake when there is a rope. Self has to be understood. Aham itself is called Pragya, Atman, Twam and Ayam in the Mahavakyas. We have to have exact understanding of Aham and also the exact understanding of Brahman. That is Mananam.

Nididhyasana is Dhyana done after Nischaya. When we do Dhyana or meditation after intellectually convinced through the study of scriptures that I am Brahman that is Nididhyasana. Vedanta uses the word Nididhyasana not Dhyana. It is Shravana, Manana and Nididhyasana. It can be explained through the example of marriage. The girl and boy do not know each other before marriage. That is ignorance. Then they hear about each other that is Shravanam. Then the girl meets the boy and then they get married. But even after meeting there is still distance. As they live

together for long time the distance perishes and they become one unit. Similarly, when we are ignorant we dont know who I am. Then we do Shravanam and we come to know that I am Brahman. Then we contemplate and unite. We have to live together for a long time then the oneness come. All differences disappear. One gains perfect abidance in Brahman. One has to strive for this. May I put forth efforts day and night to comprehend Brahman.

May I speak the truth as revealed in Scriptures. There are certain things which are not in the scope of our senses. The themes of Vedas are two Dharma and Brahman. Both of them are not within the scope of our senses. Dharma means the righteousness. Knowledge of Dharma is given in previous portion of Vedas. The knowledge of Brahman is revealed in end portion of Vedas. When we speak in tune with Vedas it is called Ritam. May I speak the truth as revealed in Vedas. This is also said for the speaker.

May I speak the truth seen and experienced by the senses. May I speak what is truthful and proper.

May the Supreme protect me. May Ishvara protect the speaker. May He protect me. May Ishvara protect the teacher. May Ishvara protect the teacher, the speaker. Let there be Peace, Peace and Peace.

In Aitareya Upanishad, Supreme Reality is revealed in a beautiful way. It also describes the creation in detail. There is always

confusion in peoples mind that who is Ishvara, what is this world and who am I. What is my relationship with world and Ishvara? All these questions come in our mind and they get answered when we study Aitareya Upanishad. There is also question in our mind whether this world is real or unreal.

Let us begin with first Mantra.

Every Upanishad begins with this beautiful name of Ishvara Om. All the essence of Vedas can be put in this one sound Om. In Bhagvad Gita, Bhagvan says I am the Pranava in all the Vedas. Here Upanishad is telling us a story. All that we experience as world is Idam. Jagat is experienced by all of us. This Jagat has various characteristics. One characteristic is that it is constantly changing. But it is always present. It is Nitya but constantly changing Anruta. It is like the river. Though the water flows constantly but river is always there. Gangaji was there many thousand years ago when Rishis were doing Tapas. Gangaji is flowing even today. Water keeps flowing but Gangaji is still there. It is called Parinami Nitya. Similarly, this world is constantly changing but it is always there.

Another characteristic of world is, it is born, it remains and it again goes into Laya. Utpatti, sthiti and Laya. World comes into manifestation, it remains and it goes into unmanifestation. This

goes on and on eternally. At present the world in Sthiti Awastha. It happens at individual level also. We create our own world, it sustains and when we go to sleep, it goes into Laya Awastha. When we wake up, the world is born again at the individual level. The same world manifests which went in Laya Awastha.

The third characteristic of the world is that it is Jada. It is always experienced by someone other than the world. | Changing world is called Anruta or sometimes also called Mithya. This world is Parichchhinna means limited. The world is limited in time, space. That is also the nature of this world.

Nature of Brahman is Satyam Gyanam and Anantam Brahman.

So here it is said that before the Sthiti of the world, the world was in Laya Awastha. This world was Atman alone before the manifestation with its names and forms. Now also it is Atman only. But now it is also known by so many other names and forms. It is like you have various ornaments made from gold like necklace, bangles and earrings. They were all gold before they got these names and forms. Now also they are gold. But now they are known not only as gold but they are also known as necklace, bangles and earrings. Similarly, the world was Atman alone before it got all the names and forms. It was Self alone. It is very important to understand this. The world is there. But it is constantly changing. The real nature of the world is Atman alone. Brahman can exist without these names and forms. The world cannot exist without Brahman. It is like gold can exist without bangles and necklaces but

bangles and necklaces cannot exist without gold. There is nothing in the gold other than the gold. Bangles and necklaces are just the names and forms. They dont have separate existence. The essential nature of all of them is gold. Similarly, the essential nature of this world is Brahman, Atman. The presence of names and forms does not add or subtract anything from gold. It does not change the gold at all. Gold without undergoing any change in its nature appears like the various ornaments. Similarly, the Self without undergoing any change in its nature appears like this world of names and forms.

All variety of things we know as rivers, mountains, Aakash, Vayu, Agni, Jala, Prithvi, human beings, animals, birds and plants, Swarga, Narka and the lokas were just Atman alone once upon a time. Was there anything else? There was nothing other than Atman.

Atman is a technical word. It is another word for Brahman. Atman means that which is all pervading, eats everything, it is that which exists everywhere. It is free from old age. It is Nitya, Shuddha, Buddha, Mukta Swabhavah. This Atman alone was there in the beginning. There was nothing other than Atman. Then the creation began....

That Atman thought to create the world. Let there be world. Brahman has its own intrinsic power which is called Maya. Maya is the power of Brahman which is also one with the Brahman and also Nitya like Brahman. The world goes in Laya Awastha and when Jagat Utpatti happens then Brahman takes the support of Maya and projects this world. In Bhagvad Gita, Bhagvan says: | Maya is also called Prakriti. In Gita,

Bhagvan says that this is my Daivi Maya which is Trigunatmika. This Maya is eternal and the three Gunas are also eternal. The world which is projected by Maya is also eternal. But this does not bring about any change in the Supreme Reality. Just as the ornaments do not bring about any change in the gold, in the same way this does not bring about any change in the Supreme Reality.

Brahman when expresses through his Maya Shakti is called Ishvara. Ishvara is Brahman. Suppose there is a person sitting quietly and I tell you that he is a cook, you may not believe. But when he gets up and goes in kitchen and prepares food then you confirm that he is a cook. Similarly, Ishvara is Brahman alone along with his power Maya. Brahman, Ishvara creates this world exactly as the world was before going in Laya Awastha. There are countless numbers of Jivas and they have their countless desires or Vasanas and they have intense desire to fulfil their Vasanas. Some field is required to fulfil those Vasanas. This may not be very clear at this point of time.

The other day someone showed me a video of a painter painting a picture in three minutes. First he made the border and then for three minutes he painted but nothing made any sense. After the

three minutes got over, the painter turned the picture upside down and it was a beautiful portrait! Everything started making sense. So even if things are not making sense at this point of time you keep listening. I am making a portrait. I am trying to remove the misunderstandings about Vedanta. It will become clearer as we study.

Ishvara thought of creating the world. He does not need mind to think. He does not need hands to work. He does not need legs to move. He can think without mind. He can see without eyes. He can listen without ears. Suppose I am a writer. When I have the pen in my hand, I can express the capacity to write but even without pen in my hand I am still the writer. God is the knower without eyes, ears. He is the nature of Knowledge.