Aitareya Upanishad: Indirectness of Creation and Consciousness

The origins of the universe, self, and consciousness in ancient Vedic wisdom

ऐतरेयोपनिषत्

In the beginning, verily, the Self (Atman) alone was—one without a second. There was nothing else whatsoever that winked or stirred. The Self observed (Ikshat): “Let me now create the worlds.”

He created these worlds: the world of waters above, the firmament, the world of mortals, and the waters below. The waters above lie beyond the heavens; the firmament stretches between heaven and earth; the earth is the realm of mortals; and beneath lies the region of the waters.

Then the Self thought: “Here now are these worlds. Let me create the guardians of the worlds.” From the waters, He raised a Person (Purasha) and gave Him form. He brooded over Him, and when brooded upon, the Person’s mouth burst open as an egg splits apart. From the mouth came speech, and from speech, Fire. The nostrils broke forth; from the nostrils came breath, and from breath, Air. The eyes opened; from the eyes came sight, and from sight, the Sun. The ears opened; from the ears came hearing, and from hearing, the quarters of space. The skin opened; from the skin came hair, and from hair, herbs and trees. The heart opened; from the heart came mind, and from mind, the Moon. The navel opened; from the navel came the downward breath, and from it, Death. The generative organ opened; from it came seed, and from seed, water.

When these deities were created, they fell into the vast cosmic ocean, seized by hunger and thirst. They cried to Him, “Provide us an abode wherein we may rest and partake of food.” He brought a cow, but they said, “This is not enough.” He brought a horse, but still they said, “This too is not enough.” Then He brought man, and they exclaimed, “Ah, this is well done indeed.” Therefore, man is well made. He said to them, “Enter your respective abodes.” Fire, becoming speech, entered the mouth. Air, becoming breath, entered the nostrils. The Sun, becoming sight, entered the eyes. The quarters, becoming hearing, entered the ears. Herbs and trees, becoming hair, entered the skin. The Moon, becoming mind, entered the heart. Death, becoming the downward breath, entered the navel. Water, becoming seed, entered the generative organ.

Hunger and thirst then said to Him, “Assign us a place also.” He replied, “I assign you to these deities; I make you sharers with them.” Therefore, to whatever deity an offering is made, hunger and thirst are indeed sharers in it.

Then the Self thought, “These worlds and their guardians—I shall create food for them.” He brooded over the waters, and from the brooded waters arose form. That form which arose was food. The created food wished to flee away. He sought to grasp it by speech, but could not; had He grasped it by speech, He would have been satisfied merely by uttering it. He sought to grasp it by breath, but could not; had He grasped it by breath, He would have been satisfied merely by breathing. He sought to grasp it by sight, but could not; had He grasped it by sight, He would have been satisfied merely by seeing. He sought to grasp it by hearing, but could not; had He grasped it by hearing, He would have been satisfied merely by hearing. He sought to grasp it by touch, but could not; had He grasped it by touch, He would have been satisfied merely by feeling. He sought to grasp it by mind, but could not; had He grasped it by mind, He would have been satisfied merely by thought. He sought to grasp it by the generative organ, but could not; had He grasped it by that, He would have been satisfied merely by emission. Then He sought to grasp it by the downward breath, and He grasped it. Therefore, this act of taking in food through the breath is the very process of life, for indeed, life is air (Bayu).

He then thought: “How can this be apart from me? Through which way shall I enter it?” He pondered, “If by speech, if by breath, if by sight, if by hearing, if by touch, if by mind, if by the downward breath, or if by the generative organ—then what am I?” He pierced through the opening at the crown of the head and entered through it. That opening is called vidṛti, the gate of bliss. He abides in three states—waking, dreaming, and deep sleep.

Born into the world, He beheld all beings and wondered, “What else could I utter?” He saw this very Self spread out as Brahman and declared, “I have seen this.” Therefore, He was called Idandra, “the one who has seen.” But the devatas, loving what is veiled, call Him Indra. For verily, the devatas delight in the indirect (3).

This person, when born as a man, is first conceived as a seed. The seed is the essence of his limbs, born of his own being. When he places it within a woman, he gives birth to himself. That is his first birth. The woman bears him as her own self, and being one with her own body, she does not harm him. She nourishes him there. She, the nourisher, should herself be nourished. When the child is born, the man nourishes him in turn from birth onward. Thus man nourishes himself for the continuance of the worlds—this is his second birth. When he has completed his work and grown old, he departs and is born again according to his deeds. That is his third birth.

Therefore, it is said by the Rishi:
“While yet in the womb I knew all the births of the devats;
A hundred iron fortresses guarded me,
But I burst forth swiftly like a hawk.”
Thus spoke Vamadeva while yet in the womb.

He who knows this—when he departs from the body, ascending beyond this world and obtaining all desires in the heavenly realm—becomes immortal, truly immortal. (4)

Which then is this Self whom we worship? Which is the Self—by whom one sees, hears, smells, speaks, and discerns what is sweet and unsweet? That which is this heart and this mind is consciousness itself—perception, understanding, intelligence, wisdom, insight, steadfastness, thought, reflection, impulse, memory, conception, purpose, life, desire, and control. All these are but names of Consciousness, Prajñāna.

This is Brahman, as declared also in the Kena Upanishad; this is Indra, this is Prajāpati, these are all the deities; these are the five great elements—earth, air, space, water, and light—and all beings born from egg, womb, moisture, and sprout: horses, cattle, men, elephants, whatever breathes or moves or stands still. All this is guided by consciousness, supported by consciousness, established in consciousness. The world is directed by consciousness; consciousness is its foundation. Consciousness is Brahman (Pragyanam Brahma).

By this conscious Self, one departs from this world, rises to the self-luminous realm (as taught by Haimavati Uma), obtains all desires, and becomes immortal—becomes immortal.

Tanmoy Bhattacharyya

19th October 2025

ऐतरेयोपनिषत् : परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः

आत्मा वा इदमेक एवाग्र आसीत् । नान्यत्किञ्चन मिषत् । स ईक्षत लोकान्नु सृजा इति ॥ १ ॥
स इमांल्लोकानसृजत । अम्भो मरीचीर्मरमापोऽदोऽम्भः परेण दिवं द्यौः प्रतिष्ठान्तरिक्षं मरीचयः । पृथिवी मरो या अधस्तात्ता आपः ॥ २ ॥
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति । सोऽद्भ्य एव पुरुषं समुद्धृत्यामूर्छयत् ॥ ३ ॥
तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाण्डं मुखाद्वाग्वाचोऽग्निर्नासिके निरभिद्येतां नासिकाभ्यां प्राणः प्राणाद्वायुरक्षिणी निरभिद्येतामक्षिभ्यां चक्षुश्चक्षुष आदित्यः कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्राद्दिशस्त्वङ् निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः ॥ ४ ॥ इति प्रथमः खण्डः ॥
ता एता देवताः सृष्टा अस्मिन्महत्यर्णवे प्रापतंस्तमशनायापिपासाभ्यामन्ववार्जत्ता एनमब्रुवन्नायतनं नः प्रजानीहि यस्मिन्प्रतिष्ठिता अन्नमदामेति ॥ १ ॥
ताभ्यो गामानयत्ता अब्रुवन्न वै नोऽयमलमिति । ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयमलमिति ॥ २ ॥
ताभ्यः पुरुषमानयत्ता अब्रुवन्सु कृतं बतेति पुरुषो वाव सुकृतम् । ता अब्रवीद्यथायतनं प्रविशतेति ॥ ३ ॥
अग्निर्वाग्भूत्वा मुखं प्राविशद्वायुः प्राणो भूत्वा नासिके प्राविशदादित्यश्चक्षुर्भूत्वाक्षिणी प्राविशद्दिशः श्रोत्रं भूत्वा कर्णौ प्राविशन्नोषधिवनस्पतयो लोमानि भूत्वा त्वचं प्राविशंश्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन् ॥ ४ ॥
तमशनायापिपासे अब्रूतामावाभ्यामभिप्रजानीहीति । ते अब्रवीदेतास्वेव वां देवतास्वाभजाम्येतासु भागिन्यौ करोमीति । तस्माद्यस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनायापिपासे भवतः ॥ ५ ॥
स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति ॥ १ ॥
सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत । या वै सा मूर्तिरजायतान्नं वै तत् ॥ २ ॥
तदेनदभिसृष्टं पराङत्यजिघांसत्तद्वाचाजिघृक्षत्तन्नाशक्नोद्वाचा ग्रहीतुम् । स यद्धैनद्वाचाग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् ॥ ३ ॥
तत्प्राणेनाजिघृक्षत्तन्नाशक्नोत्प्राणेन ग्रहीतुम् । स यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य हैवान्नमत्रप्स्यत् ॥ ४ ॥
तच्चक्षुषाजिघृक्षत्तन्नाशक्नोच्चक्षुषा ग्रहीतुम् । स यद्धैनच्चक्षुषाग्रहैष्यद्दृष्ट्वा हैवान्नमत्रप्स्यत् ॥ ५ ॥
तच्छ्रोत्रेणाजिघृक्षत्तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुम् । स यद्धैनच्छ्रोत्रेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत् ॥ ६ ॥
तत्त्वचाजिघृक्षत्तन्नाशक्नोत्त्वचा ग्रहीतुम् । स यद्धैनत्त्वचाग्रहैष्यत्स्पृष्ट्वा हैवान्नमत्रप्स्यत् ॥ ७ ॥
तन्मनसाजिघृक्षत्तन्नाशक्नोन्मनसा ग्रहीतुम् । स यद्धैनन्मनसाग्रहैष्यद्ध्यात्वा हैवान्नमत्रप्स्यत् ॥ ८ ॥
तच्छिश्नेनाजिघृक्षत्तन्नाशक्नोच्छिश्नेन ग्रहीतुम् । स यद्धैनच्छिश्नेनाग्रहैष्यद्विसृज्य हैवान्नमत्रप्स्यत् ॥ ९ ॥
तदपानेनाजिघृक्षत्तदावयत् । सैषोऽन्नस्य ग्रहो यद्वायुरन्नायुर्वा एष यद्वायुः ॥ १० ॥
स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति स ईक्षत यदि वाचाभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं यदि शिश्नेन विसृष्टमथ कोऽहमिति ॥ ११ ॥
स एतमेव सीमानं विदार्यैतया द्वारा प्रापद्यत । सैषा विदृतिर्नाम द्वास्तदेतन्नान्दनम् । तस्य त्रय आवसथास्त्रयः स्वप्ना अयमावसथोऽयमावसथोऽयमावसथ इति ॥ १२ ॥
स जातो भूतान्यभिव्यैख्यत्किमिहान्यं वावदिषदिति । स एतमेव पुरुषं ब्रह्म ततममपश्यदिदमदर्शमिती३ ॥ १३ ॥
तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते परोक्षेण । परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ॥ १४ ॥ इति तृतीयः खण्डः ॥
पुरुषे ह वा अयमादितो गर्भो भवति । यदेतद्रेतस्तदेतत्सर्वेभ्योऽङ्गेभ्यस्तेजः सम्भूतमात्मन्येवात्मानं बिभर्ति तद्यथा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं जन्म ॥ १ ॥
तत्स्त्रिया आत्मभूयं गच्छति यथा स्वमङ्गं तथा । तस्मादेनां न हिनस्ति सास्यैतमात्मानमत्र गतं भावयति ॥ २ ॥
सा भावयित्री भावयितव्या भवति तं स्त्री गर्भं बिभर्ति सोऽग्र एव कुमारं जन्मनोऽग्रेऽधि भावयति । स यत्कुमारं जन्मनोऽग्रेऽधि भावयत्यात्मानमेव तद्भावयत्येषां लोकानां सन्तत्या एवं सन्तता हीमे लोकास्तदस्य द्वितीयं जन्म ॥ ३ ॥
सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते । अथास्यायमितर आत्मा कृतकृत्यो वयोगतः प्रैति स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म ॥ ४ ॥
तदुक्तमृषिणा । गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयमिति गर्भ एवैतच्छयानो वामदेव एवमुवाच ॥ ५ ॥
स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्कामानाप्त्वामृतः समभवत्समभवत् ॥ ६ ॥ इति चतुर्थः खण्डः ॥
कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा येन वा पश्यति येन वा शृणोति येन वा गन्धानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति ॥ १ ॥
यदेतद्धृदयं मनश्चैतत् । संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिर्धृतिर्मतिर्मनीषा जूतिः स्मृतिः सङ्कल्पः क्रतुरसुः कामो वश इति । सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति ॥ २ ॥
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्च महाभूतानि पृथिवी वायुराकाश आपो ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव । बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि चाश्वा गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जङ्गमं च पतत्रि च यच्च स्थावरम् । सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म ॥ ३ ॥
स एतेन प्रज्ञेनात्मनास्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्कामानाप्त्वामृतः समभवत्समभवत् ॥ ४ ॥ इति पञ्चमः खण्डः ॥