Aitareya Upanisad Study Kit (Set of 3 Books)

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Aitareya Upanisad of the Rigveda: With the Commentary of Sankaracarya (Shankaracharya)

Aitareya Upanisad (Sanskrit Text, Transliteration, Translation and Detailed Commentary)

Aitareyopanishad

In 1957-58, we had published Eight Upanisads, in two volumes, the first comprising the Isa, Kena, Katha, and Taittiriya Upanisads, and the second containing the Aitareya, Mundaka, Mandukya with the Karika, and Prasna Upanisads, with the English translation of the texts and of Sankaracarya’s commentary on each of them. Beginning with the Aitareya Upanisad from the second volume, we now propose to publish, separately, each of these Upanisads with the English translation of the commentary on it, without any editing. The two-volume edition, Eight Upanisads will also continue to be published.

We hope the Upanisads, thus published, will better meet the growing interest in their study and in the famous commentary on them.

The Aitareya Upanisad is contained in the Rg-Veda, and forms a part of the Aitareya Aranyaka. The portion of the Aranyaka preceding the Upanisad deals with rituals for attainment of identity with Prana, i.e. Saguna Brahman. The Upanisad itself, however, as Sankaracarya argues and establishes in his commentary, holds out a distinct goal-realization of the identity of the individual soul with Nirguna Brahman, which is pure Consciousness.

The Upanisad teaches this goal by the method of assumption (adhyaropa) of names and forms, of phenomena as real, and its refutation (apavada). The verses up to I. iii. 13 deal with adhyaropa, and then commence those dealing with apavada, leading up the seeker to the true nature of Reality. The Upanisad concludes by proclaiming Brahman as Consciousness to be the basis of everything.

In this second edition of the Aitareya Upanisad. The translator himself has revised it thoroughly.

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Yet another masterly masterly piece of Hindu spiritual wisdom, Aitareya essentially reinforces the grand Upanisadic message which is neither a picturesque mythology nor a promise of heaven nor a threat to hell. It is yet another reminder (from the ancient seers) of our cosmic connection - showing how this universe, this phenomenal world of ours, and all that is created, whether movable or immovable, are unfolded from one primeval casual Reality: atman, variantly called the Supreme Spirit, Pure Consciousness or Prajnanam Brahma; and how, in turn, atman perceives itself as the are underlying substance of all these phenomena.

A distinguished exponent of Vedanta, Swami Muni Narayana Prasad reinterprets this Upanisad, developing refreshing insights into its textual discourse, its meaning, and its message. Also included in this critical commentary are its original Sanskrit text, Romanised transliteration, and verse for verse English translation.

Appended to the Rgveda, Aitareya Upanisad comprises three chapters (IV-VI) of the Aiterya-Aranyaka which, in itself, is a continuation of Aitareya Brahmana. And as one of the principal Upanisads is invaluable as much to the discerning readers as to the scholars of Indian philosophy.

About the Author

Swami Muni Narayana Prasad is Guru and Head of the famous Narayana Gurukula, a guru-disciple foundation set up by Nataraja Guru, the disciple-successor of Narayana Guru. A disciple of Nataraja Guru, who initiated him as a renunciate in 1984, Swami Muni Narayana Prasad has traveled round the world teaching Indian philosophy, with special emphasis on the Upanisads. He has been associated with the philosophical magazine, The Gurukulam as the editor for twelve years and continues to be one of its chief contributors. The author of many works, his publications in English include Basic Lessons on India's Wisdom, Karma and Reincarnation, Vedanta Sutras of Narayana Guru and Commentaries on the Katha, Kena, Mundaka, Prasna, Taittiriya, Chandogya and Aitareya Upanisads.

Introduction

INDIA’S civilisation is like a great banyan tree. It assimilates all the nourishment it needs for sustenance from the Upanisads, a source that has remained ever undiminished. The way life is viewed in the Upanisads has become absorbed into the fabric of the civilisation of India so universally that even illiterates are soaked in its essence, yet they remain oblivious of being so. Only when by chance one comes upon an Upanisad and he gets familiar with its way of thinking that he realises that his being is already inbued with its essence.

Reality and the actualities of life, as seen by the Upanisads, are not two. They portray the various facets of the actualities of life in terms of Reality, or Reality in terms of the actualities of life. In ordinary life what matters is our personal beingness and its pleasures and pains, as well as how we react to each other.

The life principle, known in Sanskrit as prana, is supposedly the epicentre of life’s activities. Prana , literally meaning breathing, has the air we inhale and exhale for its basis. The function of prana is impossible without the surrounding air. This air could thus very well be considered the epicentre of life. It is a vital part of our physical existence, not merely when breathed in but even as the air surrounding our body, which extends upto the boundless atmosphere, making the physical existence of each one of us likewise extensive in dimension. To distinguish between the individual aspect of the function of air and its universal counterpart thus becomes rather difficult. It would be easier to conceive the two as opposite poles of one existential situation, that of the air principle. As a living entity, its individuated aspect is marked by the respiratory function. As a cosmological phenomenon, life should have in it a cosmic respiratory function also, though this is beyond the grasp of the human mind. The atmosphere then should also have an alternating respiration-like function within itself.

Life is multi-faceted. Each facet of it, like that of the respiratory function, could too be seen as having similar opposite poles — one relating to the individual entities and the other to the universal where total being becomes the matter of concern. For example, eyes in individual beings have the sun for their universal counterpart. The former aspect in Sanskrit is known as vyasti, the latter, samasti. Looking at the overall scheme of life as having two opposite facets at its every phase, is the approach that dawned upon the rsi of the Aitareya Upanisad.

Every Upanisad is appended to one or other of the four Vedas, the most ancient basic scriptures of India. The Upanisads, for this reason, used to be called Vedantas meaning they constituted the concluding part (anta) of the Vedas. The philosophical implications of these words — vedas , upanisad , vedanta — having already been sufficiently clarified in our comments on the Kena-Upanisad, are better not repeated here.

The Aitareya Upanisad forms part of the Aitareya-Aranyaka as its Chapters IV, V, and VI, which is a continuation of the Aitareya Brahmana, all appended to the Rgveda. The rsi who revealed them as the verbal expression of the intuitive vision he had, was Aitareya Mahidasa who lived in the Kuru -Pancala region, and from him the Upanisad derived its name. A reference to him the Chandogya Upanisad (III.xvi.7) says, he lived till he was 116. He, according to Madhva, was the son of Visala and was the incarnation of Visnu. Syana, the famous commentator on the Vedas, tells an interesting story about Mahidäsa:

Mahidasa was born of a woman known as Itara, meaning ‘the other woman’, and hence the name Aitareya, literally, born of Itara. Mahidasa’s mother, presumably not the legitimate wife of his father, was therefore denied the rights and privileges of a wife. Once, a great fire-sacrifice (yajna) was held in which Mahidasa’s father was the yajamana (the one who performs and pays for a sacrifice. The yajamana’s son normally would be allotted his rightful seat in the hail (yajnasala), but Mahidãsa was denied that seat. Taking it as an insult on her, Itara prayed to the Goddess Earth (Bhumi Devi, also called Mahi), her favourite goddess, for atonement. Gratified, the Goddess appeared, and seating Mahidasa on a celestial throne, taught him the supreme wisdom. Becoming thus a jnanin and one of the most honoured rsis (seers), Aitareya revealed the scriptures now known as the Aitareya Brahmana, Aitareya Aranyaka, and Aitareya Upanisad. A disciple of Mahi, he became famous as Mahidasa, dasa meaning servant.

The evils and senselessness of a caste-based social system are what this story points to. Itarã presumably was a sudra woman and hence unacceptable to the brahmana wives of Visala; so she was relegated as ‘the other woman’. Her son Mahidãsa was denied his rightful seat in the yajnasala (the hall of fire-sacrifice). But Aitareya, by revealing the supreme wisdom through one of the most important Upanisads along with the connected Brãhmana and Aranyaka, proved his worth and testified the meaninglessness of caste-based social concepts and prejudices.

What all the Upanisads try to do is to reveal through the medium of words the Supreme Wisdom that is really inneffable. Nevertheless, the rsi of each Upanisad has his own way of visualising the Reality and thus his own way of presenting it. The Kena Upanisad, for example, reveals it as answering the question, “What impelling force works behind all the throbbings of life?” The problem of death and the state after it, is what becomes instrumental in the Katha Upanisad. The present Upanisad, on the other hand, portrays in a rather poetically picturesque way how the mysterious phenomenon of world and life, with their universal and particular aspects of existence, get unfolded from the one primeval causal Reality (atman), and finally how atman perceives itself as the one underlying substance of all such phenomena.

Foreword

IT is by the grace of Swami Muni Narayana Prasad, that we, the Gurukula inmates, are being initiated into the path of contemplation. I had the fortune to stay with him as a student for 12 years, during which he has been writing commentaries, mainly on the crowning texts of wisdom, the Upanisads.

The Upanisads are unexpended mines of contemplative spirituality. It is uttered in the moments of ecstacy in mellifluous poetic diction by Indian seers. A seer or a guru of that order represents in his person the throb of the Absolute. And the disciple is the recepient who imbibes that living spirit in aweful adoration and gratitude. Such is the context out of which all the Upanisads are born.

That which was conveyed in such moments of ecstacy remains as a verbal testimony for mankind to chew and digest. It is also the precious treasure chests to be preserved by mankind for the generations to come.

The Upanisads are rendered in archaic Sanskrit language. They are so subtle that almost all of them are very hard nuts to crack. This prompted the continuaters of wisdom-heritage to produce explications, elaborate or brief. Here also we have such a work in hand by Swami Muni Narayana Prasad.

In former days it was for the anterior skeptics that the masters produced their insights in the form of authentic commentories. In the Gurukula also there arose a similar demanding situation that gave vent to the birth of present explication.

In each Upanisad there underlies a hidden structural scheme. By deciphering the text with keen awareness and sensitivity one can avail himself of the key to the structural scheme and properly employing it, he can attune himself to the vision of the seer.

To unlock the mystery of existence pictured in Aitareya Upanisad, the commentator unravels the master key and uses it with contemplative skill which he himself inherited from his own master Nataraja Guru, who was a direct disciple of Narayana Guru himself.

In the present one the commentator does not conform himself fully to the traditional style of others in the same field. He also takes meticulous care not to tresspass the structural limits of thought depicted in it. The author rather employs his knowledge of psychology, philosophy, modern science and above all common sense to discuss the subtle ties in elaborate detail.

I hope this may be of much help to the earnest seekers of truth.

**Contents and Sample Pages**

The Aitareyopanisad, also called Bahvrcopanisad, belongs to the Rgveda and is part of the Aitareyaranyaka which, according to modern scholars, originated in the Kuru-pancala country more than 2600 years ago. The Brahmana and the Aranyaka known by the same title Aitareya are attributed to Mahidasa Aitareya, who, on the authority of Chandogyopanisad III. 16. 7, lived to the age of 116. Madhvacarya mentions that Aitareya was an incarnation of Naraya1a and son of Visala. According to a tradition recorded by Saya1acärya Mahidasa was the son of a woman called Itarã. Mahidasa’s father had sons by other wives also, who were favoured with a larger share of his love than Mahidasa. In a sacrificial assembly Mahidãsa was denied the privilege of sitting in the lap of his father. Itarã noticed this sad plight of her son and prayed to her tutelary deity, Goddess Earth. In response to her prayer the Goddess appeared in a divine form, placed Mahidasa in a celestial seat and imparted to him unrivalled wisdom. Thus enlightened, Aitareya later revealed that part of the Veda known by his name. From the trend of the story and the suggested sense of the terms Itarã and Dasa some have come to the conclusion that Aitareya was not a twice-born by caste and that he was raised to the status of a great sage by his own austerity and divine grace.

The Aitareyãranyaka consists of five Books or Arai3yakas and in all of them some exalted philosophical and spiritual thoughts are revealed. The first Aranyaka, in five chapters, besides giving the etymology of Mahavrata, describes also the Sastras or hymns of morning, midday, and evening Savanas or libations, of the Mahãvrata rite of the Gavämayana-sattra, set forth in Aitareyabrahmana I. 38 and IV. 14. The material found here connected with the ceremony is allegorical, and so gives the truly aranyaka character to the work; for the main characteristic of an Aranyaka is that it supplies with the esoteric meaning of the great Vedic rituals. In course of time ritual and meditation became independent, and the Aranyaka then stood only for the spiritual forms of worship which the Vãnaprasthas used to perform. The more essentially spiritual part of the Aranyakas embody the meditations and realizations of sages who kept no connection with the religious ceremonies performed in the domestic fires. This spiritual nature of this Aranyaka is evident at the beginning itself of the work where Gayatri and Mahãvrata day are identified with Brahman. The sage who revealed the Rgvedic hymn X. 27 is identified with Brahman, for he has realized Brahman.

The Upanisad enlarges the idea of 13rahman hinted in the first Aranyaka. The second and the third Aranyakas are together designated Maha-Aitareyopanisad. The third Aranyaka is separately known as Samhitopanisad. Some, like Upanisad-Brahmayogin, have commented on the whole of second Aranyaka as Aitareyopanisad. But Sri Sankaracarya takes the latter six chapter of that Aranyaka alone (called the Atmasatka, as they deal with the Atman), as the Upanisad proper. In the preceding chapters of the second Aranyaka, Prana or Hiranyagarbha is taught as the First Cause of the Universe. The ritual and meditations in connection with Pranavidya are set forth at length. A brief account of this earlier part is given as it contains germs of great philosophic thought.

The second Aranyaka opens with the sublime passage. Self-Knowledge alone leads to the bliss of immortality; and the way to attain Self-knowledge is by performing the scripture-ordained duties without any attachment to the fruits thereof; and doing them as a dedication to the Divine. This alone is reality, this alone is truth; and therefore a discerning man should not neglect Self-Knowledge and the means helpful to it. The ancients did not go astray from this path, those who did, perished. To those who profess the sacrificial religion, Uktha superficially means only a Sastra, or mere praise –chant in prose; but esoterically according to Aitareya, it stands for the universe and man, Matter and Spirit, ‘Anna’ and Annada’. One who practices the combination of ritualistic work and meditation reflects ‘I am Uktha – the Reality consisting of Spirit and Matter. The same Purusa or Cosmic Intelligence, designated as Prajapati and in whom the aspirants meditates is also the Hiranmaya Purusa – the innermost essence of the visible universe. Human personality is centered in action; and that personality is the sphere in which Brahman dwells as the witness. In the next step, Uktha is extolled as conscious and unconscious Energy animating the body, and is equated with Brahman or Prana. Brahman or Life entered man from the fore part of his feet. It proceeded higher up to the thigh, stomach, heart and head and finally ramified into sight, hearing, mind, speech and vital breaths. So some sages mediates on Brahman in the stomach or in the hearth, the former as the seat of Brahman as Vsia vanara.