1st Mahavakya: prajñānaṃ brahma: Aitareya Upaniṣad 3.1.3

Here we shall study Sri Shankaracharya’s bhāṣya (commentary) on the Mahāvākya “Prajñānaṃ Brahma” from Aitareya Upaniṣad 3.1.3, with a translation largely based on Sri V. Panoli’s interpretation (with subtle edits in choice of translation words, paraphrasing, and formatting (i.e. placing sanskrit iast inside the parenthesis) for easier reflection). The IAST version of the mantras are found from 

https://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_aitareyopaniSad-comm.htm

Introduction

bahmavidyāsādhanakṛtasarvātmabhāvaphalāvāptiṃ vāmadevādyācāryaparamparayā śrutyāvadyotyamānāṃ brahmavitpariṣadyatyantaprasiddhāmupalabhamānā mumukṣavo brāhmaṇa adhunātanā brahmajijñāsavo 'nityātsādhyasādhanalakṣaṇātsaṃsārādājīvabhāvād vyāvivṛtsavo vicārayanto 'nyonyaṃ pṛcchanti ko 'yamātmeti? katham –

Seekers of liberation (mumukṣus), desirous of realizing Brahman, understand that the fruit of universal identity (sarvātmabhāvaphala) can be attained through the knowledge of Brahman (brahmavidyā) revealed by the Śruti and passed down through the lineage of teachers such as Vāmadeva (vāmadevādya ācārya paramparā). This knowledge is widely recognized in the assembly of knowers of Brahman (brahmavitpariṣad) as the ultimate means to liberation.

Wishing to free themselves from the transitory saṃsāra characterized by impermanence (anitya) and the duality of means and ends (sādhyasādhanalakṣaṇa), as well as from the limited existence of being a jīva (ājīvabhāva), they reflect deeply and discuss among themselves. They ask: “Who is this Self (ko 'yam ātmā)? What is it that we worship as the Self? How is this to be understood?”

Mantra 3.1.1

ko 'yam | ātmeti vayam upāsmahe | kataraḥ sa ātmā | yena vā paśyati yena vā śṛṇoti yena vā gandhāñ jighrati yena vā vācaṃ vyākaroti yena vā svādu cāsvādu ca vijānāti || AitUp_3.1 ||

"Who is this Self (ko 'yam)? What is this Self that we worship (ātmeti vayam upāsmahe)? Which one is this Self (kataraḥ sa ātmā)? Is it that by which one sees (yena vā paśyati), by which one hears (yena vā śṛṇoti), by which one smells scents (yena vā gandhāñ jighrati), by which one speaks (yena vā vācaṃ vyākaroti), or by which one discerns what is pleasant and unpleasant (yena vā svādu cāsvādu ca vijānāti)?"

AitUpBh_3.1

yamātmānamayamātmeti sākṣādvayamupāsmahe kaḥ sa ātmeti yaṃ cātmānamayamātmeti sākṣādupāsīno vāmadevo 'mṛtaḥ samabhavattameva vayanamapyupāsmahe ko nu khalu sa ātmeti /

"Which is that Self (yam ātmānam)? What is this Self that we directly worship as 'This Self' (ayam ātmānam ayam ātmeti sākṣād vayam upāsmahe)? Who is that Self (kaḥ sa ātmā)? The very Self that Vāmadeva, directly meditating upon as 'This Self' (yaṃ cātmānam ayam ātmeti sākṣād upāsīnaḥ), became immortal (vāmadevaḥ amṛtaḥ samabhavat). That same Self we too worship (tam eva vayam api upāsmahe). Who, indeed, is this Self (ko nu khalu sa ātmā)?"

evaṃ jijñāsāpūrvamanyonyaṃ pṛcchatāmatikrāntaviśeṣaviṣayaśrutisaṃskārajanitā smṛtirajāyata / 'taṃ prapadābhyāṃ prāpadyata brahmemaṃ puruṣam' 'sa etameva sīmānaṃ vidāryaitayā dvārā prāpadyata' etameva puruṣam / atra dve brahmaṇī itaretaraprātikūlyena pratipanne iti / te cāsyapiṇḍasyātmabhūte / tayoranyatara ātmopāsyo bhavitumarhati / yo 'tropāsyaḥ kaḥ ātmeti viśeṣanirdhāraṇārthaṃ punaranyonyaṃ papracchurvicārayantaḥ /

Thus, while inquiring and questioning one another (anyonyaṃ pṛcchatām), prompted by the desire to know (jijñāsā-pūrvam), a memory (smṛtiḥ) arose in them, stemming from impressions formed by previously heard Śruti (śruti-saṃskāra-janitā) regarding the transcendent subject (atikrānta-viśeṣa-viṣaya "Brahman (i. e. Prana) entered this person through the tip of the feet", (taṃ prapadābhyāṃ prāpadyata brahma), and "Having made an opening in the sutur of the skull itself, He entered through this door" (Ait. Upa. I, 3-12). (sa etam eva sīmānaṃ vidāryaitayā dvārā prāpadyata). Thus, here entered two Brahmans from opposite directions. And these two are the souls in this body. Of these two, one is fit to be worshipped as the Self. Which of the two is to be worshipped here as the (real) Self? To settle this issue once for all, they engaged themselves still in discussion and asked each other.

punasteṣāṃ vicārayatāṃ viśeṣavicāraṇāspadaviṣayā matirabhūt / katham? dvevastuni asmin piṇḍa upalabhyete / anekabhedabhinnena karaṇena yenopalabhate / yaścaika upalabhyete / karaṇāntaropalabdhaviṣayasmṛtipratisandhānāt / tatra na tāvadyenopalabhate sa ātmā bhavitumarhati /

Then, there arose in them (punas teṣāṃ), who were thus reflecting and discussing (vicārayatāṃ), this thought (matiḥ) concerning the object to be inquired into minutely (viśeṣa-vicāraṇāspada-viṣayā). How (katham)?

Two entities (dve vastu) are observed (upalabhyete) in this body (asmin piṇḍe). One is the instrument (karaṇa), which is manifold and diverse (anekabheda-bhinnena karaṇena), through which one perceives (yenopalabhate). The other is the perceiver (yaś ca eka upalabhyate), as inferred from the origin of cognition (upalabdhaviṣaya-smṛti-pratisandhānāt) through memory (smṛti) of objects seen with another sensory organ (karaṇāntara).

Of the two (tatra), that one (na tāvat) through which one perceives (yena upalabhate) cannot be the Self (sa ātmā bhavitum arhati).

 

kena punarupalabhata ityucyate yena vā cakṣurbhūtena rūpaṃ paśyati /
yena vā śruṇoti śrotrabhūtena śabdam, yena vā ghrāṇabhūtena gandhānājighrati, yena vā vākkaraṇabhūtena vācaṃ nāmātmikāṃ vyākaroti gauraśva ityevamādyāṃ sādhvasādhviti ca, yena vā jihvābhūtena svādu cāsvādu ca vijānātīti //1//

Now, it is being said (ity ucyate): By what (kena) does one perceive (upalabhate)? By that (yena) which is associated with the eye (cakṣurbhūtena), one sees forms (rūpaṃ paśyati); by that which is associated with the ear (śrotrabhūtena), one hears sound (śabdam śruṇoti); by that which is associated with the sense of smell (ghrāṇabhūtena), one smells odors (gandhān ājighrati);

by that which is associated with the organ of speech (vākkaraṇabhūtena), one articulates words (vācaṃ vyākaroti) in the form of names (nāmātmikām) like "cow" or "horse" (gaur aśva iti), as well as concepts such as "good" and "evil" (sādhv asādhv iti ca); and by that which is associated with the sense of taste (jihvābhūtena), one discerns what is tasty and tasteless (svādu cāsvādu ca vijānāti).

kiṃ punastadevaikamanekadhā bhinnaṃ karaṇam ityucyate –

Which, then, is that one instrument (kiṃ punas tad ekam karaṇam) that has become various and different (anekadhā bhinnaṃ)? This is being explained (ity ucyate):

Mantra 3.1.2

yad etad dhṛdayaṃ manaś caitat | sañjñānam ājñānaṃ vijñānaṃ prajñānaṃ medhā dṛṣṭir dhṛtir matir manīṣā jūtiḥ smṛtiḥ saṅkalpaḥ kratur asuḥ kāmo vaśa iti sarvāṇy evaitāni prajñānasya nāmadheyāni bhavanti || AitUp_3.2 ||

That which is the heart (hṛdayaṃ) and the mind (manaḥ) is this (etad). It is perception (sañjñānam), command (ājñānam), knowledge (vijñānam), alertness of mind (prajñānam), retentive faculty (medhā), power of grasping through the senses (dṛṣṭiḥ), firmness (dhṛtiḥ), power of reflection (matiḥ), freedom of thinking (manīṣā), mental affliction (jūtiḥ), memory (smṛtiḥ), ascertainment (saṅkalpaḥ), determination (kratuḥ), life-breath (asuḥ), longing (kāmaḥ), and fascination (vaśaḥ).

All these (sarvāṇi etāni) are but the names (nāmadheyāni) of Consciousness (prajñānam).

yaduktaṃ purastātprajānāṃ reto hṛdayaṃ hṛdayasya reto mano manasā sṛṣṭā āpaśca varuṇaśca hṛdayānmano manasaścandramāḥ / tadevaitaddhṛdayaṃ manaśca ekameva tadanekadhā / etenāntaḥkaraṇenaikena cakṣurbhūtena rūpaṃ paśyati śrotrabhūtena śṛṇoti ghrāṇabhūtena jighrati vāgbhūtena vadati jihvābhūtena rasayati svenaiva vikalpanārūpeṇa manasā vikalpayati hṛdayarūpeṇādhyavasyati /

tasmātsarvakaraṇaviṣayavyāpārakamekamidaṃ karaṇaṃ sarvopalabdhyarthamupalabdhuḥ /

It is the heart (hṛdaya) and mind (manaḥ) already mentioned in words such as:
"The essence of all beings (prajānāṃ reto) is the heart (hṛdayaṃ); the essence of the heart is the mind (hṛdayasya reto manaḥ); by the mind (manasā) were created the waters (āpaḥ) and Varuṇa (varuṇaḥ); from the heart (hṛdayāt) evolved the mind (manaḥ); from the mind (manasaḥ) came the moon (candramāḥ)."

This heart (hṛdaya) and mind (manaḥ) are but one (ekaṃ eva), assuming various forms (anekadhā).

Through this single inner instrument (antaḥkaraṇa), as associated with the eye (cakṣurbhūtena), one sees forms (rūpaṃ paśyati); as associated with the ear (śrotrabhūtena), one hears sounds (śṛṇoti); as associated with the sense of smell (ghrāṇabhūtena), one smells odors (jighrati); as associated with the tongue (jihvābhūtena), one tastes (rasayati); and through this alone, in its mental aspect (svenaiva manasā) as characterized by volition and doubt (vikalpanārūpeṇa), one doubts (vikalpayati). In its aspect as the intellect (hṛdayarūpeṇa), one determines (adhyavasyati).

Therefore (tasmāt), this is the one instrument (idam ekaṃ karaṇam) that operates across all sensory objects (sarvakaraṇaviṣayavyāpārakam), making every perception (sarvopalabdhyartham) of the perceiver (upalabdhuḥ) possible.

 

tathā ca kauṣītakīnāṃ"prajñayā vācaṃ samāruhya vācā sarvāṇi nāmānyāpnoti / prajñā cakṣuḥ samāruhya cakṣuṣā sarvāṇi rūpāṇyāpnoti"(3 / 3) ityādi / vājasaneyake ca -"manasā hyeva paśyati manasā śṛṇoti hṛdayena hi rūpāṇi jānāti"(bṛ.u.1 / 5 / 3) ityādi / tasmād hṛdayamanovācyasya sarvopalabdhikaratvaṃ prasiddham / tadātmakaśca prāṇo"yo vai prāṇaḥ sā prajñā yo vai prajñā sa prāṇaḥ"(kauṣī.3 / 3) iti hi brāhmaṇam /

And so, too, it has been said in the Kauṣītakī Upaniṣad:
"Associated with the organ of speech (vācaṃ) through the mind (prajñayā), the Self attains all names (sarvāṇi nāmāni āpnoti)" (Kauṣītakī 3.3), and so on.

Similarly, in the Vājasaneyaka (Bṛhadāraṇyaka Upaniṣad), one comes across:
"Through the mind (manasā) alone one sees (paśyati), through the mind (manasā) one hears (śṛṇoti), and through the heart (hṛdayena) indeed, one knows forms (rūpāṇi jānāti)" (Bṛ. U. 1.5.3), and so on.

Therefore (tasmāt), the fact that the internal organ (antaḥkaraṇa), known as the heart and mind (hṛdaya-manovācyasya), accounts for all perceptions (sarvopalabdhikaratvaṃ), is well-known (prasiddham).

Moreover, the vital air (prāṇa) represents these two (hṛdaya and manas), for the Brāhmaṇa declares:
"That which verily is the vital air (yaḥ vai prāṇaḥ) is the intellect (sā prajñā); that which verily is the intellect (yaḥ vai prajñā) is the vital air (sa prāṇaḥ)" (Kauṣītakī 3.3).

karaṇasaṃhatirūpaśca prāṇa ityavocāma prāṇasaṃvādādau / tasmādyatpadbhyāṃ prāpadyata tadbrahma tadupalabdhurupalabdhikaraṇatvena guṇabhūtatvānnaiva tadvastu brahmopāsyātmā bhavitumarhati / pāriśeṣyādyasyopalabdhurupalabdhyarthaṃ etasya hṛdayasya manorūpasya karaṇasya vṛttayo vakṣyamāṇāḥ / sa upalabdhopāsya ātmāno 'smākaṃ bhavitumarhatīti niścayaṃ kṛtavantaḥ /

And in the section dealing with the vital air (prāṇa) and so on (prāṇasaṃvādādau), we have stated that the vital air is of the nature of the aggregate of the organs (karaṇa-saṃhati-rūpaś ca prāṇa iti avocāma).

Therefore (tasmāt), the (lower) Brahman (yat padbhyāṃ prāpadyata tad brahma), which entered through (the tip of) the feet (padbhyāṃ prāpadyata), is not fit to be worshipped (naiva tadvastu brahma upāsyātmā bhavitum arhati), inasmuch as it is inferior (guṇabhūtatvāt), being merely a means of perception (upalabdhi-karaṇatvena) to the perceiver (upalabdhur).

Consequently (pāriśeṣyāt), they came to this conviction (niścayaṃ kṛtavantaḥ):
The Self (ātmā), the Witness (upalabdhopāsya ātmā), for whose perception (upalabdhy-arthaṃ) the functions (vṛttayaḥ) of the internal organ (antaḥkaraṇa), in the form of the heart (hṛdaya) and mind (manas), are to be explained (vakṣyamāṇāḥ), is fit to be worshipped by us (asmākaṃ upāsyātmā bhavitum arhati).

 

tadantaḥkaraṇopādhisthasyopalabdhuḥ prajñārūpasya brahmaṇa upalabdhyarthā yā antaḥkaraṇavṛttayo bāhyāntarvartiviṣayaviṣayāstā imā ucyante / saṃjñānaṃ saṃjñaptiścetanabhāvaḥ, ājñānamājñaptirīśvarabhāvaḥ vijñānaṃ kalādiparijñānam, prajñānaṃ prajñaptiḥ prajñatā, medhāgranthadhāraṇasāmarthyam dṛṣṭirindriyadvārā sarvaviṣayopalabdhiḥ, dhṛtirdhāraṇamavasannānāṃ śarīrendriyāṇāṃ yayottambhanaṃ bhavati - dhṛtyā śarīramudvahantīti hi vadanti, matirmananam, manīṣā tatra svātantryam. jūtiścetaso rujādiduḥkhitvabhāvaḥ smṛtiḥ smaraṇam, saṃkalpaḥ śuklakṛṣṇādibhāvena saṃkalpanaṃ rūpādīnām, kraturadhyavasāyaḥ asuḥ prāṇanādijīvanakriyānimittā vṛttiḥ, kāmo 'saṃnihitaviṣayākāṅkṣā tṛṣṇā, vaśaḥ strīvyatikarādyabhilāṣaḥ, ityevamādyā antaḥkaraṇavṛttayaḥ prajñaptimātrasyopalabdhurupalabdhyarthatvācchuddhaprajñānarūpasya brahmaṇa upādhibhūtāstadupādhijanitaguṇanāmadheyāni bhavanti saṃjñānādīni / sarvāṇyeva etāni prajñānasya nāmadheyāni bhavanti na svataḥ sākṣāt / tathā coktaṃ"prāṇanneva prāṇo nāma bhavati"(bṛ.u.1 / 4 / 7) ityādi //2//

The functions of the internal organ (antaḥkaraṇa-vṛttayaḥ), which pertain to objects both external (bāhya) and internal (antarvartin), and which exist for the perception (upalabdhi) of the Witness (upalabdhuḥ), the Brahman of the nature of pure Consciousness (śuddha-prajñāna-rūpaṃ brahma), are now being explained:

1. Saṃjñāna: Perception (saṃjñaptiḥ), the state of consciousness (cetanabhāvaḥ).
2. Ājñāna: Command (ājñaptiḥ), the state of overlordship (īśvarabhāvaḥ).
3. Vijñāna: Knowledge (kalādiparijñānam), particularly of arts and sciences.
4. Prajñāna: Alertness of mind (prajñaptiḥ, prajñatā).
5. Medhā: Power of grasping and retaining in memory the essence of texts (granthadhāraṇa-sāmarthyam).
6. Dṛṣṭi: Perception of all objects (sarva-viṣaya-upalabdhi) through the senses (indriyadvārā).
7. Dhṛti: Firmness (dhāraṇam), which sustains the exhausted body and senses (avasannānāṃ śarīra-indriyāṇāṃ yayā uttambhanaṃ bhavati). It is said, "By firmness indeed (dhṛtyā), the body is sustained" (śarīram udvahanti iti hi vadanti).
8. Mati: Reflection (mananam).
9. Manīṣā: Freedom of thinking (svātantryam).
10. Jūti: Mental affliction resulting from illness and similar causes (cetasaḥ rujādiduḥkhitvabhāvaḥ).
11. Smṛti: Memory (smaraṇam).
12. Saṅkalpa: Conceptualization (saṃkalpanaṃ) of forms such as white or black (śukla-kṛṣṇādibhāvena rūpādīnām).
13. Kratu: Determination (adhyavasāyaḥ).
14. Asu: The life-breath (prāṇa), which sustains vital activities (prāṇanādijīvanakriyānimittā vṛttiḥ).
15. Kāma: Longing (ākāṅkṣā, tṛṣṇā), an intense desire for unattained objects (asaṃnihita-viṣaya).
16. Vaśa: Fascination (abhilāṣaḥ), particularly for sensual pleasures like union with women (strī-vyatikarādi).

These and other similar functions (ittham evam-ādyāḥ antaḥkaraṇa-vṛttayaḥ) are means of perception (upalabdhy-arthāḥ) for the Witness (upalabdhuḥ), the pure Consciousness (śuddha-prajñāna-rūpaṃ).

Being the limiting adjuncts (upādhi-bhūtāḥ) of Brahman, which is of the nature of pure Consciousness, these terms—saṃjñāna, and the rest—become attributes (guṇa) and names (nāmadheyāni) of Brahman. All of them, without exception (sarvāṇy eva etāni), are but the names of Consciousness (prajñānasya nāmadheyāni), though not inherently or directly (na svataḥ sākṣāt).

Thus, it is said:
"As It vibrates, It is called prāṇa" (prāṇann eva prāṇo nāma bhavati) (Bṛhadāraṇyaka Upaniṣad 1.4.7), and so on.

 

Mantra 3.1.3

eṣa brahmā | eṣa indraḥ | eṣa prajāpatiḥ | ete sarve devāḥ | imāni ca pañca mahābhūtāni pṛthivī vāyur ākāśa āpo jyotīṃṣīty etānīmāni kṣudramiśrāṇīva bījānītarāṇi cetarāṇi cāṇḍajāni ca jārujāni ca svedajāni codbhijjāni cāśvā gāvaḥ puruṣā hastino yat kiñcedam prāṇi jaṅgamaṃ ca patatri ca yac ca sthāvaram | sarvaṃ tat prajñānetram | prajñāne pratiṣṭhitam | prajñānetro lokaḥ | prajñā pratiṣṭhā | prajñānaṃ brahma || AitUp_3.3 ||

This is (the lower) Brahman (eṣa brahmā); this is Indra (eṣa indraḥ); this is Prajāpati (eṣa prajāpatiḥ); this is all these gods (ete sarve devāḥ). This is the five great elements (pañca mahābhūtāni) called earth (pṛthivī), air (vāyuḥ), space (ākāśa), water (āpaḥ), and fire (jyotīṃṣi). This is all these, mixed with the little ones (etānīmāni kṣudramiśrāṇīva bījāni); this includes others (itarāṇi) born of eggs (aṇḍajāni), of wombs (jārujāni), of sweat (svedajāni), and of the earth (udbhijjāni).

It includes horses (aśvāḥ), cattle (gāvaḥ), men (puruṣāḥ), elephants (hastinaḥ), and whatever here is living (yat kiñcid idam prāṇi), moving (jaṅgamaṃ), flying (patatri), or stationary (sthāvaram).

All this (sarvaṃ tat) is sustained by Consciousness (prajñā-netram); all this is established in Consciousness (prajñāne pratiṣṭhitam). The universe (lokaḥ) is endowed with Consciousness as its eye (prajñā-netra), and Consciousness is its support (prajñā pratiṣṭhā). Consciousness is Brahman (prajñānaṃ brahma).

 

sa eṣa prajñānarūpa ātmā brahmāparaṃ sarvaśarīrasthaḥ prāṇaḥ prajñātmā / antaḥkaraṇopādhiṣvanupraviṣṭo jalabhedagatasūryapratibimbavaddhiraṇyagarbhaḥ prāṇaḥ prajñātmā eṣa eva indro guṇāddevarājo vā eṣa prajāpatiryaḥ prathamajaḥ śarīrī / yato mukhādinirbhedadvāreṇāgnyādayo lokapālā jātāḥ sa prajāpatireṣa eva / ye 'pyete 'gnyādayaḥ sarve devā eṣa eva /

This Self (eṣa ātmā) of the nature of Consciousness (prajñānarūpa) is Brahman (brahma). That which is seated in everybody (sarvaśarīrasthaḥ) as the vital air (prāṇaḥ), as the conscious soul (prajñātmā), is the lower Brahman (aparaṃ brahma).

In other words, Hiraṇyagarbha (hiraṇyagarbhaḥ), who has entered into the limiting adjuncts (upādhi) of the inner organs (antaḥkaraṇa), is like the reflection of the sun (sūryapratibimba) in waters in different jars (jalabhedagata). He is the vital air (prāṇaḥ), the conscious soul (prajñātmā).

This is certainly Indra (eṣa eva indraḥ), known thus either for his qualities (guṇāt) or because he is the lord of the gods (devarājaḥ).

This is Prajāpati (eṣa prajāpatir), the first embodied being (yaḥ prathamajaḥ śarīrī)—Prajāpati from whom (yato) the guardians of the worlds (lokapālāḥ), such as fire and the rest (agnyādayaḥ), were born when the mouth and other openings (mukhādinirbheda) were formed. He is certainly this (sa prajāpatir eṣa eva).

And all these gods (sarve devāḥ), fire and the rest (agnyādayaḥ), are this alone (eṣa eva).

 

imāni ca sarvaśarīropādānabhūtāni pañca pṛthivyādīni mahābhūtānyannānnādatvalakṣaṇānyetāni kiñcemāni ca kṣudramiśrāṇi kṣudrairalpakairmiśrāṇi iva śabdo 'narthakaḥ sarpādīni bījāni kāraṇānītarāṇi cetarāṇi ca dvairāśyena nirdiśyamānāni /

And these five great elements (pañca mahābhūtāni)—earth (pṛthivī) and the rest (ādīni)—that constitute the materials (upādānabhūtāni) of all bodies (sarvaśarīra), as well as the foods (annāni) and their eaters (annādatva-lakṣaṇāni), and again these too, viz. reptiles (sarpādīni) and others that are mixed with the smaller ones (kṣudra-miśrāṇi iva), the word iva being unimportant here (śabdaḥ anarthakaḥ), and that form the seeds (bījāni), i.e., the causes (kāraṇāni) of others (itarāṇi),—all these and others mentioned as pairs of opposites (dvairāśyena nirdiśyamānāni)—are this alone.

kāni tāni! ucyante - aṇḍajāni pakṣyādīni, jārujāni jarāyujāni manuṣyādīni, svedajādīni yūkādīni, udbhijāni ca vṛkṣādīni, aśvā gāvaḥ puruṣā hastino 'nyacca yatkiñcedaṃ prāṇijātam, kiṃ tat? jaṅgamaṃ yaccalati padbhyāṃ gacchati / yacca patatri ākāśena patanaśīlam /

 

yacca sthāvaramacalam / sarvaṃ tadeṣa eva / sarvaṃ tadaśeṣataḥ prajñānetram / prajñaptiḥ prajñā tacca brahmaiva / nīyate 'neneti netram prajñā netraṃ yasya tadidaṃ prajñānetram / prajñāne brahmaṇyutpattisthitilayakāleṣu pratiṣṭhitaṃ prajñāśrayamityarthaḥ / prajñānetro lokaḥ pūrvavat / prajñācakṣurvā sarva eva lokaḥ prajñā pratiṣṭhā sarvasya jagataḥ / tasmātprajñānaṃ brahma /

Which are they (kāni tāni)? They are being shown (ucyante):

• Those born of eggs (aṇḍajāni) — birds and the like (pakṣyādīni),
• Those born of wombs (jārujāni) — humans and the like (manuṣyādīni),
• Those born of sweat (svedajāni) — lice and the like (yūkādīni),
• Those born of the earth (udbhijāni) — trees and the like (vṛkṣādīni),
• Horses (aśvāḥ), cattle (gāvaḥ), men (puruṣāḥ), elephants (hastinaḥ), and whatever else (anya ca yat kiñcit) exists as living beings (prāṇijātam).

What are they (kiṃ tat)?

• That which moves on feet (jaṅgamaṃ) and walks (calati padbhyāṃ gacchati),
• That which flies in the sky (patatri) with the nature of flying (ākāśena patanaśīlam),
• And that which is unmoving (sthāvaram acalam).

All that (sarvaṃ tat) is this alone (eṣa eva).
All that, in its entirety (sarvaṃ tadaśeṣataḥ), is sustained by Consciousness (prajñānetram).

Prajñā (prajñaptiḥ) is Consciousness (prajñā), and that is Brahman (tad ca brahma eva).
The word "netra" (netram) means "that by which one is led" (nīyate 'nena). Thus, "prajñā netram" refers to "that to which Consciousness is the guiding factor (netra)."

Prajñāne pratiṣṭhitam: That which is established in Brahman (brahmaṇi pratiṣṭhitam) during the periods of creation, sustenance, and dissolution (utpatti, sthiti, laya), is dependent on Brahman (prajñāśrayam ityarthaḥ).

The universe (lokaḥ) has Consciousness as its guiding factor (prajñānetro lokaḥ), as before (pūrvavat).
Alternatively, it may mean that the entire universe (sarva eva lokaḥ) has Consciousness as its eye (prajñācakṣur). Consciousness (prajñā) is the support (pratiṣṭhā) of the entire universe (sarvasya jagataḥ).

Therefore (tasmāt), Consciousness (prajñānaṃ) is Brahman (brahma).

tadetatpratyastamitasarvopādhiviśeṣaṃ sannirañjanaṃ nirmalaṃ niṣkriyaṃ śāntamekamadvayaṃ"neti neti"iti (bṛ.u.3 / 9 / 26) sarvaviśeṣāpohasaṃvedyaṃ sarvaśabdapratyayāgocaram / tadapyantaviśuddhaprajñopādhisaṃbandhena sarvajñamīśvaraṃ sarvasādhāraṇāvyākṛtajagadbījapravartakaṃ niyantṛtvādantaryāmisaṃjñaṃ bhavati / tadeva vyākṛtajagatbījabhūtabuddhyātmābhimānalakṣaṇahiraṇyagarbhasaṃjñaṃ bhavati / tadevāntaraṇḍodbhūtaprathamaśarīropādhimadvirāṭprajāpatisaṃjñaṃ bhavati / tadbhūtāgnyādyupādhimaddevatāsaṃjñaṃ bhavati / tathā viśeṣaśarīropādhiṣvapi brahmādistambaparyanteṣu tattannāmarūpalābho brahmaṇaḥ / tadevaikaṃ sarvopādhibhedabhinnaṃ sarvaiḥ prāṇibhistārkikaiśca sarvaprakāreṇa jñāyate vikalpyate cānekadhā / "etameke vadantyagniṃ manumanye prajāpatim / indrameke 'pare prāṇamapare brahma śāśvatam"(manu.12 / 123) ityādyā smṛtiḥ //3//

That which is thus free from all distinctions (pratyastamita-sarvopādhi-viśeṣaṃ) caused by limiting adjuncts (upādhi), is devoid of stain (nirañjanam), dirt (nirmalam), and action (niṣkriyam). It is calm (śāntam), non-dual (advayam), and one (ekam). It is to be known through the process of eliminating all attributes (neti neti, Bṛhadāraṇyaka Upaniṣad 3.9.26).

It is beyond all distinctions (sarva-viśeṣa-apohasaṃvedyam), beyond the reach of words and ideas (sarva-śabda-pratyaya-agocaram).

Yet, that same pure Consciousness (prajñā) becomes associated with the limiting adjunct of extreme purity (antaviśuddha-prajñā-upādhi-saṃbandhena), and is designated as the omniscient Lord (sarvajña īśvaraḥ), who activates the common seed (sarvasādhāraṇa-avyākṛta-jagat-bīja-pravartakaṃ) of the unmanifest universe. It is known as the Antaryāmī (inner controller) due to its role as the regulator (niyantṛtvāt).

That same Consciousness is called Hiraṇyagarbha due to its identification with intelligence (buddhyātma-abhimāna-lakṣaṇaṃ), which is the seed of the manifested universe (vyākṛta-jagat-bīja-bhūtaṃ).

That same Consciousness is designated as Virāṭ or Prajāpati when conditioned by the first gross body (prathama-śarīra-upādhi-mat), which emerged from the primordial egg (aṇḍodbhūta).

It is also named after deities such as fire (agni), and other elements, by whom it is conditioned (bhūtāgni-ādī-upādhimat). Similarly, Brahman assumes the name and form (nāma-rūpa-lābhaḥ) of each individual body (viśeṣa-śarīra-upādhi), beginning from Brahmā down to a clump of grass (brahmādi-stamba-paryanta).

In essence, it is but One (ekam eva), free from all limiting conditions (sarvopādhi-bheda-bhinnaṃ), but it is known in various ways (anekadhā jñāyate) and thought of differently (vikalpyate) by all beings (sarvaiḥ prāṇibhiḥ) and by logicians (tārkikaiś ca).

There is a Smṛti passage: "Some call it Fire (agni), others call it Manu (manuṃ manye), some others call it Prajāpati (prajāpatiṃ), others call it Indra (indram), yet others call it Prāṇa (prāṇam), and some call it the eternal Brahman (brahma śāśvatam)" (Manu Smṛti XII.123).

Mantra 3.1.4

sa etena prajñenātmanāsmāl lokād utkramyāmuṣmin svarge loke sarvān kāmān āptvāmṛtaḥ samabhavat samabhavat || AitUp_3.4 ||

He (saḥ), having risen high (utkramya) from this world (asmāl lokāt) through the realization (etena... prajñenātmanā) of this Self (ātmanā), which is Consciousness (prajñā), and having attained the fulfillment of all his desires (sarvān kāmān āptvā) in that heavenly abode (amuṣmin svarge loke), became immortal (amṛtaḥ samabhavat), became immortal (samabhavat).

sa vāmadevo 'nyo vaivaṃ yathoktaṃ brahma veda prajñenātmanā yenaiva prajñenātmanā pūrve vidvāṃso 'mṛtā abhūvaṃstathāyamapi vidvānetenaiva prajñenātmanāsmāllokādutkramya ityādi vyākhyātam /
asmāllokādutkramyāmuṣminsvarge loke sarvānkāmānāptvā amṛtaḥ samabhavatsamabhavadityomiti //4//

He (saḥ), whether Vāmadeva (vāmadevaḥ) or someone else (anyaḥ vā), realized Brahman (brahma veda) as taught above (yathoktam) through the Self (ātmanā), which is of the nature of Consciousness (prajñā). That is to say, through the same Self that is Consciousness (prajñenātmanā), by which the enlightened ones of yore (pūrvāḥ vidvāṃsaḥ) became immortal (amṛtā abhūvaṃs).

So too (tathā), this enlightened one (ayam api vidvān), through the same Self of the nature of Consciousness (etenaiva prajñenātmanā), having risen high (utkramya) from this world (asmāl lokāt), as explained earlier (ityādi vyākhyātam), attained all desires (sarvān kāmān āptvā) in that heavenly abode (amuṣmin svarge loke), and became immortal (amṛtaḥ samabhavat samabhavat).

Om (om iti). iti tṛtīye 'dhyāye prathamaḥ khaṇḍaḥ samāptaḥ / upaniṣad samāptaḥ / oṃ tatsat

 

Reflection: Why Consciousness is Brahman According to Sri Shankara

In his commentary on “Prajñānaṃ Brahma”, Shankaracharya systematically establishes the identity of Consciousness (prajñāna) with Brahman (brahma) using Upaniṣadic reasoning and Advaita Vedanta principles. Here's a concise summary based on your content and interpretation:

1. Consciousness as the Fundamental Reality

Shankara explains that prajñāna refers to pure, unconditioned consciousness that underlies and illumines all cognitive activities. This pure consciousness:

• Is free from limiting adjuncts (sarvopādhiviśeṣa-rahitam).
• Is not restricted to sensory functions or mental activities (na prajñānaṃ karaṇavyāpāramātraṃ).
• Exists as the substratum of all experiences, manifesting as the witness (sākṣi-svarūpam).

2. All Perception and Existence Are Rooted in Consciousness

Shankara states that everything perceived—external objects, internal thoughts, and sensory experiences—depends on consciousness:

• It is the unifying factor in all cognitive processes, referred to in terms like medhā, dṛṣṭi, and smṛti.
• It is the support (pratiṣṭhā) and guiding principle (netram) of the universe (prajñānetro lokaḥ).

This means the universe exists as an expression of prajñā, and without it, neither perception nor existence is possible.