Krishjan

Chapter 3 — Third Chapter

Aitareya

14 Shloka • Translation Only

He reflected: “These worlds and their guardians have now been created. Let Me create food for them.”

He heated and energized the waters. From those waters, thus energized, a form arose. That form which came into being was indeed food (Anna).

When that food was created, it sought to flee away. He tried to seize it through speech, but he could not grasp it by speech. Indeed, if food could be obtained by speech alone, then one would be satisfied merely by speaking about food.

He then tried to seize it through Prāṇa (the breath), but he could not grasp it by Prāṇa. Indeed, if food could be obtained by Prāṇa alone, then one would be satisfied merely by breathing upon food or smelling it.

He then tried to seize it through the eye, but he could not grasp it by sight. Indeed, if food could be obtained through the eye alone, then one would be satisfied merely by looking at food.

He then tried to seize it through the ear, but he could not grasp it by hearing. Indeed, if food could be obtained through the ear alone, then one would be satisfied merely by hearing about food.

He then tried to seize it through the skin, but he could not grasp it by touch. Indeed, if food could be obtained through the skin alone, then one would be satisfied merely by touching food.

He then tried to seize it through the mind, but he could not grasp it by the mind. Indeed, if food could be obtained through the mind alone, then one would be satisfied merely by thinking about food.

He then tried to seize it through the generative organ, but he could not grasp it by that. Indeed, if food could be obtained through the generative organ alone, then one would be satisfied merely by emitting seed.

He then tried to seize it through Apāna, and by Apāna he indeed grasped it. For Apāna is the receiver and holder of food. This vital force, which draws in and assimilates food, is truly the means by which food is taken in and sustained.

He reflected: “How can all this exist without Me? Through which of these shall I enter?” He considered: “If speech speaks, if Prāṇa breathes, if the eye sees, if the ear hears, if the skin touches, if the mind thinks, if Apāna receives food, and if the generative organ emits seed—then who am I?”

He split open this very boundary of the head and entered through that opening. This doorway is called Vidṛti (the cleft or opening). It is the gate of bliss (Ānanda). For Him there are three abodes and three states of experience (dreams or conditions of consciousness). These are: this abode, this abode, and this abode. (The text here points to the three seats or states that are explained through the subsequent teaching.)

Having entered and become embodied, He looked upon all beings and reflected: “What else is there here apart from Me that could be spoken of?” Then He beheld this very Puruṣa as Brahman, all-pervading and present everywhere. He realized: “I have seen This.”

Therefore, His name became Idandra—for He said, “I have seen This (idam adarśam).” Indeed, Idandra was His name. But though He is truly called Idandra, people refer to Him as Indra indirectly. For the gods delight in the indirect and symbolic manner of expression. Indeed, the gods are fond of the indirect; the gods are fond of the indirect.