MI.U 1.01eṣa panthā etat karma etad brahma etat satyam। tasmān na pramādyet tam na atīyāt janah hi atyāyan pūrve। ye atyāyan te parābabhūvuḥ॥
This is the path, this is the action, this is Brahman, this is truth. Therefore, one should not be negligent, nor should one overstep it; for those who overstepped before, they perished.
tad uktam ṛṣiṇā -
That which was spoken by the sage -
prajā ha tisro atyāyamīyur-nyā arkam-abhito viviśre। bṛhadd tasthau bhuvaneṣv-antaḥ pavamāno harita āviveśeti।
Indeed, three offspring have moved downwards, other three have transcended and entered towards the Lord Arka from all sides. The great one stood within the worlds; the purifying Pavamāna, the one who carries, has thus entered.
prajā ha tisro atyāyamīyuranti yā vai tā imāḥ prajāstisro atyāyamāyaṃstānīmāni vayāṃsi vaṅgā vagadhāścerapādāḥ.
Indeed, three groups of offspring have migrated beyond; beyond the three offspring — namely, these tribes: the Vangas (the curved ones), the Vagadhas (sensually and materially driven), and the Cerapadas (violent, lawless).
nyanyā arkamabhito viviśra iti tā imāḥ prajā arkamabhito niviṣṭā imam evāgnim.
Thus, by another path, those creatures entered around Lord Arka; these creatures are settled around Lord Arka, which is indeed this Agni.
bṛhadd tasthau bhuvaneṣvantariti āda u eva bṛhad bhuvaneṣvantarasāvādityaḥ। pavamāno haranti āviviśeti vāyureva pavamāno diśo haranti āviṣṭaḥ॥1॥
Thus, the great one stood within the worlds; at the beginning, indeed, only the great one within the worlds, that is the Lord Aditya. The purifying one, Pavamāna carries (things), having entered; the wind itself is the purifying one, the directions carry (things), having entered.
Bhā.:
A testimonial from Rig Saṁhitā is quoted, providing the context in which the Aitareyī Upanishad teachings were revealed to Bahvṛca seer. This knowledge came directly from Lord Vishnu to Goddess Lakshmi, from her to Lord Brahma, and then to the rest of the gods.
The stated path here refers to the path that takes one directly to the Supreme Lord, who is eternally the source of action, the mother, the agent, being full of qualities, the truth, and the cause of one's own attainment. One should never forget Him anywhere - is the path.
The three types of beings who are after righteousness, knowledge, and dispassion, transcend and reach Lord Vishnu within the Sun, who is also called 'Arka' and 'Aditya'. They are purified by Pavamāna, the Lord Vishnu within the wind god, through renunciation of action and self-study. Those who are after wealth and sovereignty are lower beings bound to earth. 'Vayāṃsi' - those who abandon things or meat eaters, also known as 'Piśācas'; 'Vangas' - that which is curved or bent, i.e. crucked minded; 'Vagadhāḥ' - sensually driven, materially attached; 'Cerapādāḥ' - Violent, lawless, and disruptive.
MI.Upanishad 1.02ukthamuktham iti vai prajā vadanti tad idam eva uktham iyam eva pṛthivī। to hīdaṃ sarvam uttiṣṭhati yad idaṃ kiñca। tasyāgnir arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। antarikṣam eva uktham। antarikṣaṃ vā anu patanti antarikṣam anu dhāvayanti। tasya vāyur arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute।
People indeed say uktham i.e. that which is uttered in praise, uktham i.e. that which is uttered in praise, this earth itself is truly praised. From her, indeed, all this, whatever exists here, arises. In her, fire is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food. The midspace is also the uktham i.e. that which is uttered in praise. Indeed, they fall down into the midspace; they run after the midspace. Of it, wind is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food.
asāveva dyauruktham। amutaḥ pradānāddhīdaṃ sarvamuttiṣṭhati yadidaṃ kiñca। tasyāsāvādityo'rkaḥ। annamaśītayaḥ annena hīdaṃ sarvamaśnute। ityadhidaivatam।
That heaven indeed is uktham i.e. that which is uttered in praise. From there, indeed, all this, whatever exists here, arises from giving. Of that, the sun is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food. Stated thus, is with respect to the deity.
athādhyātmam। puruṣa evoktham। ayam eva mahān prajāpatiḥ aham uktham asmi iti vidyāt।
Now, as regards the ātman: The Puruṣa, i.e supreme person indeed is the uktham i.e. that which is uttered in praise. I am this very one, the Mahat principle, the Prajapati, the lord of creatures. One should know this only as uktham i.e. that which is uttered in praise.
tasya mukham evoktham। yathā pṛthivī tathā। tasyavāg arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। nāsike evokthaṃ yathāntarikṣaṃ tathā। tasya prāṇo arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। tad etad bradhnaśya viṣpapaṃ yad etan nāsikāyai vinatam iva। lalāṭam evokthaṃ yathā dyaus tathā। tasya cakṣur arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute।
His mouth is truly the hymn, just as the earth is. His speech is the sun. All eaters of food; by food, indeed, all this is enjoyed. In the nostrils is truly the hymn, just as the mid-space is. His breath is the sun. All eaters of food; by food, indeed, all this is enjoyed. This is the spread of the white one, which is bent for the nostril, as it were. The forehead is truly the hymn, just as the sky is. His eye is the sun. All eaters of food; by food, indeed, all this is enjoyed.
smānam āśītayo'dhyātmaṃ caivādhidaivataṃ cānnameva. annena hīmāni sarvāṇi bhūtāni samanaṃtī. annenemaṃ lokaṃ jayatyannenāmum. tasmāt samānamaśītayo'dhyātmaṃ cādhi daivataṃ cānnameva.
One should eat an equal portion, considering both the self and the deities, and indeed only food. For by food, all these beings are sustained. By food, one conquers this world and the other. Therefore, one should eat an equal portion, considering both the self and the deities, and indeed only food.
tad imannam annādam iyam eva pṛthivī। ito hīdaṃ sarvam uttiṣṭhati yad idaṃ kiñca। yad dhi kiñc edaṃ pretā i tadasau sarvam atti। yad u kiñc ātaḥ praitī tad iyaṃ sarvam atti। seyam ity ādyā'ttrī। attā havā adyo bhavati। na tasy eṣe'yaṃ nādyād yad vai naṃ nādyuḥ ॥2॥
This food and the eater of food, this is truly the earth. From here, indeed, everything arises, whatever exists. Whatever departs from here, that one eats all. Whatever departs from here, this (earth) eats all. She, this earth, is thus the first eater. The eater indeed becomes today. This is not the lord of him; he should not eat whatever indeed does not eat him. (2)
