Aitareya Upaniṣad 1.3

1.3.1

sa īkṣateme nu lokāś ca lokapālāś ca.
annam ebhyaḥ sṛjā iti.

1. He bethought himself: 'Here now are worlds and world-guardians. Let me create food for them.'

1.3.2

so 'po 'bhyatapat.
tābhyo 'bhitaptābhyo mūrtir ajāyata.
yā vai sā mūrtir ajāyatānnaṃ vai tat.

2. He brooded upon the waters. From them, when they had been brooded upon, a material form (mūrti) was produced. Verily, that material form which was produced—verily, that is food.

1.3.3

tad enat sṛṣṭaṃ parāṅ atyajighāṃsat.
tad vācājighṛkṣat.
tan nāśaknod vācā grahītum.
sa yad dhainad vācāgrahaiṣyad abhivyāhṛtya haivānnam atrapsyat.

3. Having been created, it sought to flee away. He sought to seize it with speech. He was not able to grasp it with speech. If indeed he had grasped it with speech, merely with uttering food one would have been satisfied.

1.3.4

tat prāṇenājighṛkṣat.
tan nāśaknot prāṇena grahītum.
sa yad dhainat prāṇenāgrahaiṣyad abhiprāṇya haivānnam atrapsyat.

4. He sought to grasp it with breath. He was not able to grasp it with breath. If indeed he had grasped it with breath, merely with breathing toward food one would have been satisfied.

1.3.5

tac cakṣuṣājighṛkṣat.
tan nāśaknoc cakṣuṣā grahītum.
sa yad dhainac cakṣuṣāgrahaiṣyad dṛṣṭvā haivānnam atrapsyat.

5. He sought to grasp it with sight. He was not able to grasp it with sight. If indeed he had grasped it with sight, merely with seeing food one would have been satisfied.

1.3.6

tac chrotreṇājighṛkṣat.
tan nāśaknoc chrotreṇa grahītum.
sa yad dhainac chrotreṇāgrahaiṣyac chrutvā haivānnam atrapsyat.

6. He sought to grasp it with hearing. He was not able to grasp it with hearing. If indeed he had grasped it with hearing, merely with hearing food one would have been satisfied.

1.3.7

tat tvacājighṛkṣat.
tan nāśaknot tvacā grahītum.
sa yad dhainat tvacāgrahaiṣyat spṛṣṭvā haivānnam atrapsyat.

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

1.3.8

tan manasājighṛkṣat.
tan nāśaknon manasā grahītum.
sa yad dhainan manasāgrahaiṣyad dhyātvā haivānnam atrapsyat.

8. He sought to grasp it with the mind. He was not able to grasp it with the mind. If indeed he had grasped it with the mind, merely with thinking on food one would have been satisfied.

1.3.9

tac chiśnenājighṛkṣat.
tan nāśaknoc chiśnena grahītum.
sa yad dhainac chiśnenāgrahaiṣyad visṛjya haivānnam atrapsyat.

9. He sought to grasp it with the virile member. He was not able to grasp it with the virile member. If indeed he had grasped it with the virile member, merely with emitting food one would have been satisfied.

1.3.10

tad apānenājighṛkṣat.
tad āvayat.
saiṣo 'nnasya graho yad vāyuḥ.
annāyur vā eṣa yad vāyuḥ.

10 He sought to grasp it with the out-breath (apāna—the digestive breath). He consumed it. This grasper of food is what wind (vāyu) is. This one living on food (annāyu), verily, is what wind is.

1.3.11

sa īkṣata kathaṃ nv idaṃ mad ṛte syād iti.
sa īkṣata katareṇa prapadyā iti.
sa īkṣata yadi vācābhivyāhṛtaṃ yadi prāṇenābhiprāṇitaṃ yadi cakṣuṣā dṛṣṭaṃ yadi śrotreṇa śrutaṃ yadi tvacā spṛṣṭaṃ yadi manasā dhyātaṃ yady apānenābhyapānitaṃ yadi śiśnena visṛṣṭam atha ko 'ham iti.

11. He [i. e. Ātman] bethought himself: 'How now could this thing exist without me?'

He bethought himself: 'With which should I enter?'

He bethought himself: 'If with speech there is uttered, if with breath (prāṇa) there is breathed, if with sight there is seen, if with hearing there is heard, if with the skin there is touched, if with the mind there is thought, if with the out-breath (apāna) there is breathed out, if with the virile member there is emitted, then who am I?'

1.3.12

sa etam eva sīmānaṃ vidāryaitayā dvārā prāpadyata.
saiṣā vidṛtir nāma dvāḥ.
tad etan nāndanam.
tasya traya āvasathās trayaḥ svapnā ayam āvasatho 'yam āvasatho 'yam āvasatha iti.

12. So, cleaving asunder this very hair-part (sīman), by that door he entered. This is the door named 'the cleft' (vidṛti). That is the delighting (nāndana).

He has three dwelling-places, three conditions of sleep. This is a dwelling-place. This is a dwelling-place. This is a dwelling-place.

1.3.13

sa jāto bhūtāny abhivyaikhyat kim ihānyaṃ vāvadiṣad iti.
sa etam eva puruṣaṃ brahmatatamam apaśyad idam adarśam itī3.

13. Having been born, he looked around on beings (bhūta), [thinking]: 'Of what here would one desire to speak as

another?' He saw this very person as veriest (_tatama_) Brahma. 'I have seen It (_idam adarśa_),' said he (_iti_).

1.3.14

tasmād idandro nāma.
idandro ha vai nāma.
tam idandraṃ santam indra ity ācakṣate parokṣeṇa.
parokṣapriyā iva hi devāḥ parokṣapriyā iva hi devāḥ.

14. Therefore his name is Idaṁ-dra ('It-seeing'). Idaṁ-dra, verily, is his name. Him who is Idaṁ-dra they call 'Indra' cryptically, for the gods are fond of the cryptic (_parokṣa-priya_), as it were —for the gods are fond of the cryptic, as it were.