Exploring the Profound Wisdom of the Aitareya Upanishad
- Dr.Madhavi Srivastava
- Jun 8
- 6 min read
Updated: Sep 17
The Aitareya Upanishad forms part of the Aitareya Aranyaka, which is part of the Rigveda, and consists of three chapters: the Fourth, Fifth, and Sixth. This Upanishad begins with a prayer of peace.
In ancient times, as part of the Guru-Shishya (teacher-student) tradition, the Guru and the disciple prayed to the Supreme Being before studying the Vedas and other scriptures. They sought to remove any obstacles and prayed for the fulfilment of their objectives.
ॐ वाङ् मे मनसि प्रतिष्ठिता ।मनो मे वाचि प्रतिष्ठितम् ।
आविराविर्म एधि ।वेदस्य म आणीस्थः ।
श्रुतं मे मा प्रहासीः ।अनेनाधीतेनाहोरात्रान्सन्दधामि ।ऋतं वदिष्यामि ।
सत्यं वदिष्यामि ।तन्मामवतु ।तद्वक्तारमवतु ।
अवतु माम् ।अवतु वक्तारम् ।अवतु वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
This prayer says: "Om, may my speech be established in my mind, and may my mind be established in my speech. Reveal Yourself to me. May the knowledge of the Vedas manifest in me. May what I have heard not depart from me. Through this study, may I unite the day and the night. I shall speak what is right (ṛta) and what is true (satya). May that (the Supreme) protect me. May that protect the speaker (the teacher). May that protect the speaker."
"Om, Shanti, Shanti, Shanti."
Exploring the Profound Wisdom of the Aitareya Upanishad
Exploring the Profound wisdom of the Aitareya Upanishad, which delves into the mysteries of creation, the Self, and the ultimate reality, Brahman, in this enlightening journey.
Section 1: Creation of the Worlds
Now, we will discuss what the Aitereya Upanishad says about the creation of the universe.
Initially, only the Supreme Being (Paramatma) existed. From this pure essence, the universe was created: He created Ambha, the divine region beyond the sky; Marichi, the intermediate space or atmosphere; Mara, the terrestrial region inhabited by all beings; and Aapa, the subterranean region beneath the earth.
Creation of the Cosmic Egg
The Supreme Being created the cosmic egg, known as Hiranyagarbha, the golden womb. From this golden egg arose various elements of the cosmos. This golden egg created the central hole, and the sense organ was formed first. The 'central hole' refers to a metaphysical or symbolic point of creation, often associated with the emergence of structure, consciousness, and life. According to the Aitareya Upanishad, first
Speech (Vak) emerged from the mouth and created fire (Agni).
Breath (Prana) arose from the nostrils, leading to the creation of air (Vayu).
Eyes gave rise to vision (Chakshu), and the sun (Aditya) was born.
Ears gave rise to hearing (Shrotra), leading to the directions (Dik).
Skin gave rise to body hair, from which plants and herbs emerged.
The heart gave rise to the mind (Manas), and the moon (Chandra) was born.
Navel led to the creation of the downward breath (Apaana vayu) and created death (Mrityu).
Genital organs gave rise to generative fluids (Veery), symbolising the waters (Aapa).
Section 2: Entry of Deities into the Human Body
The second section describes how the Supreme Being created the deities and endowed them with hunger and thirst. The deities sought a physical abode to sustain themselves. At first, they tried using cow and horse forms, but the results were not satisfactory. At last, the human body came into existence, with each deity claiming a unique organ as their domain: Therefore,
Agni (Fire) entered as speech in the mouth.
Vayu (Air) entered as breath in the nostrils.
Aditya (the Sun) entered as a vision in their eyes.
Dik (Directions) entered as hearing in the ears.
Oshadhi (Herbs) entered as hair on the skin.
Chandra (Moon) entered as the mind in the heart.
Mrityu (Death) entered as the downward breath in the navel.
Aapa (Waters) entered as a generative fluid in the reproductive organs.
This signifies how the divine consciousness permeates the human body, granting it life and abilities.
Hunger and Thirst and the Role of Food
In this chapter, hunger and thirst, represented as divine entities, seek an abode. The Supreme Being assigns them a share in all living beings. It is said that when food is consumed for any deity, hunger and thirst partake in it. Thus, hunger and thirst were granted a portion in every deity to fulfil their sustenance needs.
Section 3: The Supreme Self (Atman)
In the third section, following the creation of the universe and the human body, the Supreme Being considered the optimal framework for sustenance. The emphasis is placed on food (Anna) as a vital component. The human body, via its organs, endeavoured to acquire sustenance: Speech, respiration, vision, hearing, and cognition attempted but were unsuccessful in directly ingesting food. Apana Vayu, characterised as the downward-moving energy, effectively assimilates food, highlighting its essential role in sustaining life.
This chapter delves into the nature of the Supreme Self and its realisation. The Supreme Being then entered the body through the highest point. The Brahman enters the human body through the Brahmarandhra (the opening at the top of the skull), symbolising divine presence in human existence. This entry point is called Vidriti, signifying the pathway to spiritual enlightenment.
The text describes three forms of human existence:
Waking State (Jagrat): Awareness of the external world.
Dream State (Svapna): Awareness of the internal mental world.
Deep Sleep (Sushupti): A state of union with the Supreme Consciousness.
The Upanishad highlights the profound connection between the Atman and the entirety of creation. The Supreme Self serves as both the observer and the experiencer of the universe.
Thus, the Supreme Being is called Idandra (the knower of all), although it is commonly called Indra, illustrating the divine mystery embedded in this knowledge.
Chapter 2: The Three Births of a Human Being
In the second chapter, which consists of only one section, the three births of a human being are described:
The first birth occurs in the mother's womb, where the human being is conceived and begins its journey of existence.
The second birth happens when a child is born into the world, emerging from the womb and entering the physical realm.
The Third Birth refers to the cycle of rebirth. After departing from this world, the soul takes on another form and is reborn, continuing the cycle of life.
The Realisation of Sage Vamadeva
The text highlights the profound realisation of Sage Vamadeva, who claims to have understood the mysteries of creation while still in the womb. He describes his realisation poetically:
"I have come out of hundreds of iron nets like a falcon breaking free."
This signifies that Sage Vamadeva attained spiritual liberation even before his physical birth. While still in the womb, he gained insight into the mysteries of divine creation. Upon understanding these truths, he transcended worldly bonds and attained immortality. The chapter affirms that Vamadeva reached the ultimate state of liberation and union with the Supreme Being, achieving eternal bliss and the supreme destination.
Chapter 3: The Supreme Being and Its Manifestations
The third chapter, consisting of one section, focuses on the Supreme Being (Paramatma) and its relationship with the universe. The chapter begins with the question: "Who is the Atman (Self) that perceives, hears, smells, tastes, and experiences life?"
The Supreme Consciousness and Its Powers
The Upanishad elucidates that the Supreme Consciousness originates all human capabilities and capacities-
Heart (Hrudaya): The locus of intellect and awareness.
Mind (Manas): The capacity to direct and assimilate information.
Cognition (Sanjna): The capacity for comprehension and consciousness.
Intellect (Medha): Cognition and sagacity.
Vision (Drishti): The capacity for perception.
Resolve (Dhriti): Forbearance and tenacity.
Memory (Smriti): The capacity for recollection.
Willpower (Sankalpa): The capacity for intention and decision-making.
Vital Energy (Prana): The essential power that underpins all activities.
All intellectual, sensory, or emotional human capacities are expressions of the Supreme Consciousness. Every action, thought, and desire is motivated by the divine nature inherent in all beings.
Paramatma: The Supreme Reality
The Supreme Being is characterised as the essence of Indra and Prajapati.
He masters the five elements: earth, water, fire, air, and space. He is the essence of all living beings, regardless of their awareness. Every universe component, from the tiniest being to the grandest creation, is anchored in the Supreme Consciousness. The verse highlights that the Supreme Being encompasses the entire universe, connecting all entities through this universal essence.
The Four Types of Beings
The chapter also describes the four types of living beings based on their mode of birth:
Andaja (Born from eggs): Creatures like birds and reptiles.
Swedaja (Born from sweat): Organisms like lice and insects.
Udbhija (Born from seeds): Plants, trees, and creepers.
Jarayuja (Born from the womb): Mammals, including humans.
The Essence of the Universe: Pragyanam Brahma
The Upanishad declares that Pragyanam Brahma (Consciousness is Brahman), emphasising that pure consciousness embodies the ultimate reality. It serves as the driving power behind every action, thought, and the essence of being. Every being, every action, and every creation is deeply anchored in this timeless truth.
The chapter highlights that the journey of self-discovery and acknowledging the connection between the Self (Atman) and the Supreme Consciousness (Brahman) paves the way to liberation and everlasting joy.
The Aitareya Upanishad presents profound metaphysical ideas about creation, the origin of beings, and the realisation of the Self. It conveys that the universe and its elements are interconnected and rooted in the Supreme Consciousness. The Upanishad concludes by affirming the oneness of the Atman with Brahman, encouraging seekers to explore and realise their divine essence.