Aitareya Upanishad
Chapter 1, Section 1
1.1.1
अथ ऐतरेयोपनिषदि प्रथमाध्याये प्रथमः खण्डः ॐ आत्मा वा इदमेक एवाग्र आसीन्नान्यत्किंचन मिषत् । स ईक्षत लोकान्नु सृजा इति
atha aitareyopaniṣadi prathamādhyāye prathamaḥ khaṇḍaḥ oṃ ātmā vā idameka evāgra āsīnnānyatkiṃcana miṣat . sa īkṣata lokānnu sṛjā iti
All this was only one Atman at first. There was nothing else active. He thought, “I shall create worlds.”
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1.1.2
स इमाँ ल्लोकानसृजत । अम्भो मरीचीर्मापोऽदोऽम्भः परेण दिवं द्यौः प्रतिष्ठाऽन्तरिक्षं मरीचयः पृथिवी मरो या अधस्तात्त आपः
sa imām̐ llokānasṛjata . ambho marīcīrmāpo'do'mbhaḥ pareṇa divaṃ dyauḥ pratiṣṭhā'ntarikṣaṃ marīcayaḥ pṛthivī maro yā adhastātta āpaḥ
He created these worlds—Ambhas, Marichayah, Mara and Apah; the Ambhas beyond the Dyuloka, its support; Marichayah (rays) being the Antariksha; Mara, the earth; and below the earth the waters (Apah).
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1.1.3
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ॥ सोऽद्भ्य एव पुरुषं
समुद्धृत्यामूर्छयत्
sa īkṣateme nu lokā lokapālānnu sṛjā iti || so'dbhya eva puruṣaṃ
samuddhṛtyāmūrchayat
He thought, “These indeed are the worlds; I shall create the protectors of the worlds.” He gathered the Purusha from out of the waters only and fashioned him.
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1.1.4
तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाऽण्डं मुखाद्वाग्वाचोऽग्निर्नासिके निरभिद्येतं नासिकाभ्यां प्राणः प्राणाद्वायुरक्षिणी निरभिद्येतमक्षीभ्यां चक्षुश्चक्षुष आदित्यः कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्रद्दिशस्त्वङ्निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः
इत्यैतरेयोपनिषदि प्रथमाध्याये प्रथमः खण्डः
tamabhyatapattasyābhitaptasya mukhaṃ nirabhidyata yathā'ṇḍaṃ mukhādvāgvāco'gnirnāsike nirabhidyetaṃ nāsikābhyāṃ prāṇaḥ prāṇādvāyurakṣiṇī nirabhidyetamakṣībhyāṃ cakṣuścakṣuṣa ādityaḥ karṇau nirabhidyetāṃ karṇābhyāṃ śrotraṃ śrotraddiśastvaṅnirabhidyata tvaco lomāni lomabhya oṣadhivanaspatayo hṛdayaṃ nirabhidyata hṛdayānmano manasaścandramā nābhirnirabhidyata nābhyā apāno'pānānmṛtyuḥ śiśnaṃ nirabhidyata śiśnādreto retasa āpaḥ ityaitareyopaniṣadi prathamādhyāye prathamaḥ khaṇḍaḥ
He brooded over him. Of him so brooded over, the mouth came forth, just as is the case with an egg when it is hatched; from his mouth, speech; and from speech, fire. Then his nostrils came forth; from his nostrils, prana; and from prana, air. His eyes came forth; from his eyes, sight; from sight, the sun. His ears came forth; from his ears, sound; and from sound, the cardinal points. His skin came forth; from the skin, hair; from the hair, herbs and trees. His heart came forth; from the heart, the mind; and from the mind, the moon. The navel came forth; from the navel, apana; and from apana, death. His generative organ came forth; from the generative organ, semen; and from semen, water.
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Chapter 1, Section 2
1.2.1
अथ ऐतरेयोपनिषदि प्रथमाध्याये द्वितीयः खण्डः ता एता देवताः सृष्टा अस्मिन्महत्यर्णवे प्रापतन् । तमशनापिपासाभ्यामन्ववार्जत् । ता एनमब्रुवन्नायतनं नः प्रजानीहि यस्मिन्प्रतिष्ठिता अन्नमदामेति
atha aitareyopaniṣadi prathamādhyāye dvitīyaḥ khaṇḍaḥ tā etā devatāḥ sṛṣṭā asminmahatyarṇave prāpatan . tamaśanāpipāsābhyāmanvavārjat . tā enamabruvannāyatanaṃ naḥ prajānīhi yasminpratiṣṭhitā annamadāmeti
These powers thus created fell into this great ocean; that first man he subjected to hunger and thirst. They said to Him, “Ordain for us a place where, settled, we may eat food.”
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1.2.2
ताभ्यो गामानयत्ता अब्रुवन्न वै नोऽयमलमिति ।
ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयमलमिति
tābhyo gāmānayattā abruvanna vai no'yamalamiti .
tābhyo'śvamānayattā abruvanna vai no'yamalamiti
He brought a cow to them. They said, “This is not enough for us.” He brought a horse to them. They said, “This is not enough for us.”
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1.2.3
ताभ्यः पुरुषमानयत्ता अब्रुवन् सुकृतं बतेति पुरुषो वाव सुकृतम् ।
ता अब्रवीद्यथायतनं प्रविशतेति
tābhyaḥ puruṣamānayattā abruvan sukṛtaṃ bateti puruṣo vāva sukṛtam .
tā abravīdyathāyatanaṃ praviśateti
To them he brought a man. They said, “Well done indeed. Man indeed is the abode of all good actions.” He said to them, “Enter into your respective abodes.”
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1.2.4
अग्निर्वाग्भूत्वा मुखं प्राविशद्वायुः प्राणो भूत्वा नासिके प्राविशदादित्यश्चक्षुर्भूत्वाऽक्षिणी प्राविशाद्दिशः श्रोत्रं भूत्वा कर्णौ प्राविशन्नोषधिवनस्पतयो लोमानि भूत्वा त्वचंप्राविशंश्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन्
agnirvāgbhūtvā mukhaṃ prāviśadvāyuḥ prāṇo bhūtvā nāsike prāviśadādityaścakṣurbhūtvā'kṣiṇī prāviśāddiśaḥ śrotraṃ bhūtvā karṇau prāviśannoṣadhivanaspatayo lomāni bhūtvā tvacaṃprāviśaṃścandramā mano bhūtvā hṛdayaṃ prāviśanmṛtyurapāno bhūtvā nābhiṃ prāviśadāpo reto bhūtvā śiśnaṃ prāviśan
Fire becoming speech entered the mouth; Air becoming Prana entered the nostrils; the Sun becoming sight entered the eyes; the Cardinal Points becoming sound entered the ears; Herbs and the lords of the forests becoming hair entered the skin; the Moon becoming mind entered the heart; Death becoming Apana entered the navel; Water becoming semen entered the generative organ.
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1.2.5
तमशनायापिपासे अब्रूतामावाभ्यामभिप्रजानीहीति ते अब्रवीदेतास्वेव वां देवतास्वाभजाम्येतासु भागिन्न्यौ करोमीति । तस्माद्यस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनायापिपासे
भवतः
इत्यैतरेयोपनिषदि प्रथमाध्याये द्वितीयः खण्डः
tamaśanāyāpipāse abrūtāmāvābhyāmabhiprajānīhīti te abravīdetāsveva vāṃ devatāsvābhajāmyetāsu bhāginnyau karomīti . tasmādyasyai kasyai ca devatāyai havirgṛhyate bhāginyāvevāsyāmaśanāyāpipāse
bhavataḥ ityaitareyopaniṣadi prathamādhyāye dvitīyaḥ khaṇḍaḥ
Hunger and Thirst said to him, “Allot to us a station.” To them he replied, “I assign you a place in these deities and make you sharers with them. Therefore when oblations are offered to any deity whatsoever, Hunger and Thirst become sharers therein.”
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Chapter 1, Section 3
1.3.1
अथ ऐतरेयोपनिषदि प्रथमाध्याये तृतीयः खण्डः स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति
atha aitareyopaniṣadi prathamādhyāye tṛtīyaḥ khaṇḍaḥ sa īkṣateme nu lokāśca lokapālāścānnamebhyaḥ sṛjā iti
He thought, “These indeed are the worlds and the protectors of the worlds. Let me create food for these.”
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1.3.2
सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत ।
या वै सा मूर्तिरजायतान्नं वै तत्
so'po'bhyatapattābhyo'bhitaptābhyo mūrtirajāyata .
yā vai sā mūrtirajāyatānnaṃ vai tat
He brooded over the waters and from the waters so brooded over issued a form. The form that so issued is indeed food.
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1.3.3
तदेनत्सृष्टं पराङ्त्यजिघांसत्तद्वाचाऽजिघृक्षत् तन्नाशक्नोद्वाचा ग्रहीतुम् ।
स यद्धैनद्वाचाऽग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत्
tadenatsṛṣṭaṃ parāṅtyajighāṃsattadvācā'jighṛkṣat tannāśaknodvācā grahītum .
sa yaddhainadvācā'grahaiṣyadabhivyāhṛtya haivānnamatrapsyat
This food so created wished to run away. By speech he wished to catch it. By speech he could not catch it. If he had caught it by speech, then one would be satisfied by merely talking of food.
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1.3.4
तत्प्राणेनाजिघृक्षत् तन्नाशक्नोत्प्राणेन ग्रहीतुं स
यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य
हैवान्नमत्रप्स्यत्
tatprāṇenājighṛkṣat tannāśaknotprāṇena grahītuṃ sa
yaddhainatprāṇenāgrahaiṣyadabhiprāṇya
haivānnamatrapsyat
By Prana he wished to catch it. By Prana he could not catch it. If he had caught it by Prana, then one would be satisfied by merely smelling food.
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1.3.5
तच्चक्षुषाऽजिघृक्षत् तन्नाशक्नोच्चक्षुषा ग्रहीतु/न् स यद्धैनच्चक्षुषाऽग्रहैष्यद्दृष्ट्वा हैवानमत्रप्स्यत्
taccakṣuṣā'jighṛkṣat tannāśaknoccakṣuṣā grahītu/n sa yaddhainaccakṣuṣā'grahaiṣyaddṛṣṭvā haivānamatrapsyat
By the eye he wished to catch it. By the eye he could not catch it. If he had caught it by the eye, then one would be satisfied by merely seeing food.
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1.3.6
तच्छ्रोत्रेणाजिघृक्षत् तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुं स यद्धैनच्छ्रोतेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत्
tacchrotreṇājighṛkṣat tannāśaknocchrotreṇa grahītuṃ sa yaddhainacchroteṇāgrahaiṣyacchrutvā haivānnamatrapsyat
By the ear he wished to catch it. By the ear he could not catch it. If he had caught it by the ear, then one would be satisfied by merely hearing of food.
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1.3.7
तत्त्वचाऽजिघृक्षत् तन्नाशक्नोत्त्वचा ग्रहीतुं स यद्धैनत्त्वचाऽग्रहैष्यत् स्पृष्ट्वा हैवान्नमत्रप्स्यत्
tattvacā'jighṛkṣat tannāśaknottvacā grahītuṃ sa yaddhainattvacā'grahaiṣyat spṛṣṭvā haivānnamatrapsyat
By touch he wished to catch it. By touch he could not catch it. If he had caught it by touch, then one would be satisfied by merely touching food.
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1.3.8
तन्मनसाऽजिघृक्षत् तन्नाशक्नोन्मनसा ग्रहीतुं स यद्धैनन्मनसाऽग्रहैष्यद्ध्यात्वा हैवान्नमत्रप्स्यत्
tanmanasā'jighṛkṣat tannāśaknonmanasā grahītuṃ sa yaddhainanmanasā'grahaiṣyaddhyātvā haivānnamatrapsyat
By mind he wished to catch it. By mind he could not catch it. If he had caught it by mind, then one would be satisfied by merely thinking of food.
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1.3.9
तच्छिश्नेनाजिघृक्षत् तन्नाशक्नोच्छिश्नेन ग्रहीतुं स यद्धैनच्छिश्नेनाग्रहैष्यद्वित्सृज्य हैवानमत्रप्स्यत्
tacchiśnenājighṛkṣat tannāśaknocchiśnena grahītuṃ sa yaddhainacchiśnenāgrahaiṣyadvitsṛjya haivānamatrapsyat
By the generative organ he wished to catch it. By the generative organ he could not catch it. If he had caught it by the generative organ, one would be satisfied by excreting food.
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1.3.10
तदपानेनाजिघृक्षत् तदावयत् सैषोऽन्नस्य ग्रहो यद्वायुरनायुर्वा एष यद्वायुः
tadapānenājighṛkṣat tadāvayat saiṣo'nnasya graho yadvāyuranāyurvā eṣa yadvāyuḥ
By the Apana he would have caught it—and he caught it. It is this Apana which catches food. This Apana it is which has its life in food.
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1.3.11
स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति ।
स ईक्षत यदि वाचाऽभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं यदि शिश्नेन विसृष्टमथ कोऽहमिति
sa īkṣata kathaṃ nvidaṃ madṛte syāditi sa īkṣata katareṇa prapadyā iti .
sa īkṣata yadi vācā'bhivyāhṛtaṃ yadi prāṇenābhiprāṇitaṃ yadi cakṣuṣā dṛṣṭaṃ yadi śrotreṇa śrutaṃ yadi tvacā spṛṣṭaṃ yadi manasā dhyātaṃ yadyapānenābhyapānitaṃ yadi śiśnena visṛṣṭamatha ko'hamiti
He thought, “How can this live without me?” So he thought, “By which way shall I enter it?” He again thought, “If speaking be conducted by speech, living by Prana, seeing by the eye, hearing by the ear, touching by the skin, thinking by the mind, eating by Apana, and discharge by the generative organ, then who am I?”
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1.3.12
स एतमेव सीमानं विदर्यैतया द्वारा प्रापद्यत । सैषा विदृतिर्नाम द्वास्तदेतन्नाऽन्दनम् ।
तस्य त्रय आवसथास्त्रयः स्वप्ना अयमावसथोऽयमावसथोऽयमावसथ
इति
sa etameva sīmānaṃ vidaryaitayā dvārā prāpadyata . saiṣā vidṛtirnāma dvāstadetannā'ndanam .
tasya traya āvasathāstrayaḥ svapnā ayamāvasatho'yamāvasatho'yamāvasatha
iti
So having cleft this end, he entered by this door. This is the opening known as Vidriti or “the cleft.” This is the place of bliss. He has three abodes in the body—three states of sleep—this abode, this abode, and this.
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1.3.13
स जातो भूतान्यभिव्यैख्यत् किमिहान्यं वावदिषदिति ।स एतमेव पुरुषं ब्रह्म ततममपश्यत् । इदमदर्शनमिती ३
sa jāto bhūtānyabhivyaikhyat kimihānyaṃ vāvadiṣaditi .sa etameva puruṣaṃ brahma tatamamapaśyat . idamadarśanamitī 3
He being born knew and talked only of the Bhutas. How should he speak of any other? Then did he see the Purusha, the Brahman, all-pervading. He said, “This have I seen.”
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1.3.14
तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम । तमिदन्द्रं सन्तमिंद्र इत्याचक्षते परोक्षेण ।
परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः
इत्यैतरेयोपनिषदि प्रथमाध्याये तृतीयः खण्डः
tasmādidandro nāmedandro ha vai nāma . tamidandraṃ santamiṃdra ityācakṣate parokṣeṇa .
parokṣapriyā iva hi devāḥ parokṣapriyā iva hi devāḥ ityaitareyopaniṣadi prathamādhyāye tṛtīyaḥ khaṇḍaḥ
Therefore he is called Idandra. Idandra is the well-known name of God. Him, though Idandra, they call Indra indirectly, for the gods are fond of being incognito, as it were.
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Chapter 2, Section 1
2.1.1
अथ ऐतरोपनिषदि द्वितीयोध्यायः ॐ पुरुषे ह वा अयमादितो गर्भो भवति यदेतद्रेतः ।तदेतत्सर्वेभ्योऽङ्गेभ्यस्तेजः संभूतमात्मन्येवऽऽत्मानं बिभर्ति तद्यदा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं जन्म
atha aitaropaniṣadi dvitīyodhyāyaḥ oṃ puruṣe ha vā ayamādito garbho bhavati yadetadretaḥ .tadetatsarvebhyo'ṅgebhyastejaḥ saṃbhūtamātmanyeva''tmānaṃ bibharti tadyadā striyāṃ siñcatyathainajjanayati tadasya prathamaṃ janma
First indeed the germ is in the man. That which is semen is the vigour drawn from all his limbs. His Self he bears in himself. When he sheds it into the woman he then gives it birth. That is its first birth.
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2.1.2
तत्स्त्रिया आत्मभूयं गच्छति यथा स्वमङ्गं तथा । तस्मादेनां न हिनस्ति ।
साऽस्यैतमात्मानमत्र गतं भावयति
tatstriyā ātmabhūyaṃ gacchati yathā svamaṅgaṃ tathā . tasmādenāṃ na hinasti .
sā'syaitamātmānamatra gataṃ bhāvayati
It becomes one with the woman, as her own limb. Therefore it does not hurt her. She nourishes his (the husband’s) Self come into her.
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2.1.3
सा भावयित्री भावयितव्या भवति । तं स्त्री गर्भ बिभर्ति । सोऽग्र एव कुमारं जन्मनोऽग्रेऽधिभावयति ।
स यत्कुमारं जन्मनोऽग्रेऽधिभावयत्यात्मानमेव तद्भावयत्येषं लोकानां सन्तत्या ।
एवं सन्तता हीमे लोकास्तदस्य द्वितीयं जन्म
sā bhāvayitrī bhāvayitavyā bhavati . taṃ strī garbha bibharti . so'gra eva kumāraṃ janmano'gre'dhibhāvayati .
sa yatkumāraṃ janmano'gre'dhibhāvayatyātmānameva tadbhāvayatyeṣaṃ lokānāṃ santatyā .
evaṃ santatā hīme lokāstadasya dvitīyaṃ janma
She, being the nourisher, should be nourished. The woman bears the fetus. He nourishes it just before and after its birth. In nourishing the babe just before and after its birth he nourishes himself alone, for the continuation of these worlds; for thus are the worlds continued. This is his second birth.
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2.1.4
सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते । अथास्यायामितर आत्मा कृतकृत्यो वयोगतः प्रैति ।
स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म
so'syāyamātmā puṇyebhyaḥ karmabhyaḥ pratidhīyate . athāsyāyāmitara ātmā kṛtakṛtyo vayogataḥ praiti .
sa itaḥ prayanneva punarjāyate tadasya tṛtīyaṃ janma
This Atman of his is made his substitute for doing virtuous deeds. Then the other self of his, having accomplished his purpose and reached old age, departs. Departing from hence, he is indeed born again. That is his third birth.
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2.1.5
तदुक्तमृषिणा गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयमिति । गर्भ एवैतच्छयानो वामदेव एवमुवाच
taduktamṛṣiṇā garbhe nu sannanveṣāmavedamahaṃ devānāṃ janimāni viśvā śataṃ mā pura āyasīrarakṣannadhaḥ śyeno javasā niradīyamiti . garbha evaitacchayāno vāmadeva evamuvāca
Here it has been stated by the sage: “While in the womb, I knew all the births of the gods. A hundred strongholds, as if iron-made, guarded me; like a hawk, I burst through them with speed.” So spoke Vamadeva while even lying in the womb.
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2.1.6
स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्यामुष्मिन् स्वर्गे लोके सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् इत्यैतरोपनिषदि द्वितीयोध्यायः
sa evaṃ vidvānasmāccharīrabhedādūrdhva utkramyāmuṣmin svarge loke sarvān kāmānāptvā'mṛtaḥ samabhavat samabhavat ityaitaropaniṣadi dvitīyodhyāyaḥ
He thus knowing, and becoming one with the highest Self, soaring aloft, on the dissolution of the body attained all desires in that world of heaven and became immortal, became immortal.
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Chapter 3, Section 1
3.1.1
अथ ऐतरोपनिषदि तृतीयोध्यायः ॐ कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा । येन वा पश्यति येन वा शृणोति येन वा गंधानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति
atha aitaropaniṣadi tṛtīyodhyāyaḥ oṃ ko'yamātmeti vayamupāsmahe kataraḥ sa ātmā . yena vā paśyati yena vā śṛṇoti yena vā gaṃdhānājighrati yena vā vācaṃ vyākaroti yena vā svādu cāsvādu ca vijānāti
Whom shall we worship as the Atman? Who is the Atman? Whether he by whom one sees, or he by whom one hears, or he by whom one smells the smell, or he by whom one speaks the speech, or he by whom one discerns what is sweet and what is not sweet.
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3.1.2
यदेतद्धृदयं मनश्चैतत् । संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिर्धृतिमतिर्मनीषा जूतिः स्मृतिः संकल्पः क्रतुरसुः कामो वश इति ।
सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवंति
yadetaddhṛdayaṃ manaścaitat . saṃjñānamājñānaṃ vijñānaṃ prajñānaṃ medhā dṛṣṭirdhṛtimatirmanīṣā jūtiḥ smṛtiḥ saṃkalpaḥ kraturasuḥ kāmo vaśa iti .
sarvāṇyevaitāni prajñānasya nāmadheyāni bhavaṃti
This which is known as the heart, this mind, consciousness, discrimination, wisdom, reason, perception, steadiness, thought, acuteness, quickness, memory, volition, decision, strength, desire and control—all these are indeed the names of wisdom.
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3.1.3
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्चमहाभूतानि 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 स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म
eṣa brahmaiṣa indra eṣa prajāpatirete sarve devā imāni ca pañcamahābhūtāni pṛthivī vāyurākāśa āpo jyotīṃṣītyetānīmāni ca kṣudramiśrāṇīva .
bījānītarāṇi cetarāṇi cāṇḍajāni ca jārujāni ca svedajāni codbhijjāni cāśvā gāvaḥ puruṣā hastino yatkiñcedaṃ prāṇi jaṅgamaṃ ca patatri ca yacca sthāvaraṃ sarvaṃ tatprajñānetraṃ prajñāne pratiṣṭhitaṃ prajñānetro lokaḥ prajñā pratiṣṭhā prajñānaṃ brahma
This Brahman, this Indra, this Creator, all these gods, these five great elements—earth, air, ether, water, fire—and all these small creatures, and others, the seeds of creation, and these egg-born, womb-born, sweat-born, sprout-born beings, horses, cows, men, elephants, and whatever breathes and moves or flies and whatever is immovable—all this is guided by wisdom and supported by wisdom. The universe has wisdom for its guide; wisdom is the basis; wisdom is Brahman.
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3.1.4
स एतेन प्राज्ञेनाऽऽत्मनाऽस्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् इत्यैतरोपनिषदि तृतीयोध्यायः
sa etena prājñenā''tmanā'smāllokādutkramyāmuṣminsvarge loke sarvān kāmānāptvā'mṛtaḥ samabhavat samabhavat ityaitaropaniṣadi tṛtīyodhyāyaḥ
By means of this wisdom, he, soaring from this world, obtained in heaven all desires and became immortal, became immortal.
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