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The Aitareya Upanishad is one of the oldest Upanishads. It belongs to the Aitareya Aranyaka of the Rigveda. The Upanishad was compiled from the 33 verses of the last three chapters (4,5 and 6) of the second Aranyaka. A detailed explanation of how the Aitareya Upanishad was derived from the Aitareya. The lectures on the Aitareya and Taittiriya Upanishads were delivered by the author a few years back during the annual session of Sadhana Week at Headquarters. The theme of these discourses centres round the cosmological narrative of the Aitareya Upanishad and the psychological analysis of the Taittiriya Upanishad. The importance of this. . Reveals Brahma Vidya even though Aitareya Upanishad is in Aranyaka Portion of Vedas. Self knowledge alone means of liberation. Bondage caused by ignorance, experienced as sorrow. Cause of sorrow is only ignorance. Ignorance appears as identification with body or mind. We will now attempt to study the Aitareya Upanishad in detail. (We have already covered in full the study of the Prasna and Svetasvatara Upanishads and briefly the Mundaka Upanishad in this website). Introduction to the Aitareya Upanishad The Aitareya Upanishad belongs to the Aitareya Aranyaka and is a part of the Rig Veda. Aitareya Upanishad Part 1 − Chapter 1: The Creation of Virat 1 In the beginning all this verily was Atman only, one and without a second.
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Taittiriya Upanishad
That self givatman is surrounded on all sides by members. Learning, knowing and understanding this 'food chain' material nature of existence and the interdependence is the first essential, yet outermost incomplete knowledge. Adi Shankara, for example, commented on Aitereya Upanishad, clarifying that some of his peer scholars have interpreted the hymns in a way that must be aitareha.
In the second verse of another Pragatha the word suviryam, strength, occurs Rv.
He breath is likewise a Bibhradvaga bringer of offspring. Therefore upanishac former half is indeed mind, the latter half speech, but their union is really breath. These pranas are verily twelve-fold, seven in the head, two on the breast, three below.
Verily, the eighty Brihati tristichs are the world of the sky. Bhatta states that Taittiriya Upanishad is one of earliest expositions of education system in ancient Indian culture. WhitakerJournal of Indian Philosophy, vol.
He saying what he has known, he sees what he has known. I, 64, 6 the word vaginam, endowed with food, occurs. These are the six powers of the right wing. He put himself together again by means of khandas Vedas. The Sarkarakshyas meditate on the belly as Brahman, the Arunis on the heart. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech. Indra and Vayu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.
Verily, breath prana is sound. That thousand is the whole, and ten, ten is called the whole. Next follows the head. The Self is pure intelligence, which manifests in the beings as knowledge, wisdom, discernment, desire, insight, impulse, memory, and so on.
This is what was intended by the verse.
At the end of each foot of the first verse of the hymn tad id asa, he inserts one foot of the second verse of hymn Rv. The former half is mind, the latter half speech. Let him who wishes for proper food say the Nirbhug-a; let him who wishes for Svarga, say the Pratrinna; let him who wishes for both say the Ubhayamantarena.
When born when the Highest Uoanishad had entered the body he looked through all things, in order to see whether anything wished to proclaim here another Self. He recites the tenth verse, and that is the skin and the hairs on the head. Which is the Self? The generative organ burst forth. It is characterized by the power to will, the ability to wish, and the striving for prosperity through actions on the empirical nature, knowledge and beings.
He who knows this, gets cattle and offspring.
Aitareya Upanishad
Breath entered, and when breath had entered, the body rose, and it became the uktha. Atonement santi is rest, the one-day sacrifice. The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Samhita is Aditi indestructible. I am the eater of food subject! Mind went out, yet the body, as if aitareyq, remained, eating and drinking.
The Aitareya Upanishad is found embedded inside the Rigveda. Above: a manuscript page (Sanskrit, Devanagari script)
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The Aitareya Upanishad (Sanskrit: ऐतरेय उपनिषद्) is a Mukhya Upanishad, associated with the Rigveda. It comprises the fourth, fifth and sixth chapters of the second book of Aitareya Aranyaka, which is one of the four layers of Rig vedic text.[1]
Aitareya Upanishad discusses three philosophical themes: first, that the world and man is the creation of the Atman (Soul, Universal Self); second, the theory that the Atman undergoes threefold birth; third, that Consciousness is the essence of Atman.[2]
- 2Discussion
Chronology[edit]
According to a 1998 review by Patrick Olivelle and other scholars, the Aitareya Upanishad was likely composed in a pre-Buddhist period, possibly 6th to 5th century BCE.[3][4]
Discussion[edit]
Aitareya Upanishad is a primary ancient Upanishad, and is listed as number 8 in the Muktika canon of 108 Upanishads. Considered one of the middle Upanishads, the date of composition is not known but has been estimated by scholars to be sometime around 6th or 5th century BCE.[5]
The Aitareya Upanishad is a short prose text, divided into three chapters, containing 33 verses.[6]
First chapter[edit]
In the first chapter of the Aitareya Upanishad, Atman is asserted to have existed alone prior to the creation of the universe. It is this Atman, the Soul or the Inner Self, that is then portrayed as the creator of everything from itself and nothing, through heat. The text states that the Atman created the universe in stages. First came four entities: space, maram (earth, stars), maricih (light-atom) and apas (ur-water, cosmic fluid).[2] After these came into existence, came the cosmic self and eight psyches and principles (speech, in-breathing, sight, hearing, skin/hair, mind, out-breathing, reproductivity). Atman then created eight guardians corresponding to these psyches and principles.[2] Then, asserts Aitareya Upanishad, came the connective principles of hunger and thirst, where everything became interdependent on everything else through the principle of apana (digestion). Thereafter came man, who could not exist without a sense of Self and Soul (Atman). But this sense then began cogitating on itself, saying that 'I am more than my sensory organs, I am more than my mind, I am more than my reproductive ability', and then asked (abridged),
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कोऽहमितिWho am I?
Aitareya Upanishad Malayalam Pdf
— Aitareya Upanishad, Chapter 1, Hymn 11[2][7]
Paul Deussen summarizes the first chapter of Aitareya Upanishad as follows,
The world as a creation, the Man as the highest manifestation of the Atman who is also named as the Brahman - this is the basic idea of this section.
Second chapter[edit]
In the second chapter, Aitareya Upanishad asserts that the Atman in any man is born thrice: first, when a child is born (procreation); second, when the child has been cared for and loved to Selfhood where the child equals the parent; third, when the parent dies and the Atman transmigrates.[2] The overall idea of chapter 2 of Aitareya Upanishad is that it is procreation and nurturing of children that makes a man immortal, and the theory of rebirth, which are the means by which Atman sustainably persists in this universe.[2]
Third Chapter[edit]
The third chapter of Aitareya Upanishad discusses the nature of Atman. It declares that consciousness is what defines man, the source of all intellectual and moral theories, all gods, all living beings (man, animals, plants), all that there is. Then the Upanishad asserts that the key to the riddle of the Universe is one's own inner self.[2] To know the universe, know thyself. Become immortal, suggests the Aitareya Upanishad, by being you.[2]
Max Muller translates parts of the chapter as follows (abridged),[9]
Who is he whom we meditate on as the Self? Which is the Self?
(..)
Everything are various names only of Knowledge (the true Self)
Everything is led (produced) by knowledge.
It rests on Knowledge. The world is led by Knowledge. Knowledge is its cause.
Everything are various names only of Knowledge (the true Self)
Everything is led (produced) by knowledge.
It rests on Knowledge. The world is led by Knowledge. Knowledge is its cause.
Knowledge is Brahman.
— Aitareya Upanishad, Chapter 3[9]
Aitareya Upanishad, like other Upanishads of Hinduism, asserts the existence of Consciousness as Atman, the Self or Brahman. It contains one of the most famous expressions of the Vedanta, 'Prajnanam Brahma' (Knowledge is Brahman/god/divine/holy),[10] which is one of the Mahāvākyas.
Sanskrit commentaries[edit]
A 1593 CE manuscript page of the Aitareya Upanishad with Adi Shankara's commentary. This Hindu manuscript was preserved by and found in a Jain temple bhandara in Varanasi.
Aitareya Upanishad is one of the older Upanishads reviewed and commented upon in their respective Bhasyas by various ancient scholars such as Adi Shankara and Madhvacharya. Adi Shankara, for example, commented on Aitereya Upanishad, clarifying that some of his peer scholars have interpreted the hymns in a way that must be refuted. The first meaning, as follows, is incomplete and incorrect, states Shankara
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This is the true Brahman called Prana (Life force), this is the only God. All the Devas (Gods) are only the various manifestations of this Prana. He who attains Oneness with this Prana attains the Devas.
— Adi Shankara, Aitareya Upanishad Bhasya[11]
Adi Shankara then reminds the reader that the Aitereya Upanishad must be studied in its context, which starts with and states Atma va idam in hymn 1. It doesn't start with, nor does the text's context, mean that 'I am alive, thus God'. Rather, states Shankara, the context is abundantly clear that one must know, 'Atman exists, I am consciousness, and that self-realization of one's Atman, its Oneness with Universal Soul is the path to liberation and freedom. Know yourself. Worship yourself.'[11] Adi Shankara then explains that rituals, sacrifices, merit-karma (worship) does not lead to liberation, the wise do not perform these and rituals such as Agnihotra, they seek Atman and understanding of their own Being and their own Inner Self, and when one has achieved 'Self-knowledge, full awareness of one's consciousness' does one achieve moksha.[11]
Aitareya Upanishad Text
Translations[edit]
The first[citation needed] English translation was published in 1805 by Colebrooke.[12] Other translators include Max Muller, Paul Deussen, Charles Johnston, Nikhilānanda, Gambhirananda, Sarvananda and Patrick Olivelle.[13]
Credits[edit]
The author of the Aitareya Aranyaka and the Aitareya Upanishad has been historically credited to rishi Aitareya Mahidasa.[citation needed]
References[edit]
- ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-81-208-1468-4, pages 7–14
- ^ abcdefghPaul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-81-208-1468-4, pages 13–20
- ^Patrick Olivelle (1998). The Early Upanishads: Annotated Text and Translation. Oxford University Press. pp. 12–13. ISBN978-0-19-512435-4.
- ^Stephen Phillips (2009). Yoga, Karma, and Rebirth: A Brief History and Philosophy. Columbia University Press. pp. 28–30. ISBN978-0-231-14485-8.
- ^Patrick Olivelle (1998), Upaniṣads, Oxford University Press, ISBN0-19-282292-6, pages 12–15
- ^Max Muller, The Aitareya Upanishad, The Sacred Books of the East, Volume 1, Oxford University Press, pages xcv-xcviii and 236–246
- ^Max Muller translates this as 'What am I?', see: Aitareya Upanishad II.4.3.6, The Sacred Books of the East, Volume 1, Oxford University Press, pages 240–241;
The complete hymn is: 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 ॥ ११ ॥ (Wikisource - ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-81-208-1468-4, page 14
- ^ abMax Muller, Aitareya Upanishad II.4.3.6, The Sacred Books of the East, Volume 1, Oxford University Press, pages 245–246
- ^Commentary on Aitareya Upanishad Adi Shankara, pages 3–4
- ^ abcCommentary on Aitareya Upanishad Adi Shankara, pages 1–55
- ^See Henry Thomas Colebrooke (1858), Essays on the religion and philosophy of the Hindus. London: Williams and Norgate. In this volume, see chapter 1 (pp. 1–69), On the Vedas, or Sacred Writings of the Hindus, reprinted from Colebrooke's Asiatic Researches, Calcutta: 1805, Vol 8, pp. 369–476. A translation of the Aitareya Upanishad appears in pages 26–30 of this chapter.
- ^Patrick Olivelle (1998), Upaniṣads, Oxford University Press, ISBN0-19-282292-6
Aitareya Upanisad Tamil BookExternal links
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- Aitareya Aranyaka with Aitareya Upanishad embedded inside Max Muller. The Sacred Books of the East, Oxford University Press
- Aitareya Upanishad Another archive of Nikhilānanda translation
- Aitareya. Sri Aurobindo Ashram, Pondicherry. 1972.
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