Concept of Oneness in the Upanishads (study)

by Chandra Shekhar Upadhyaya | 2015 | 52,584 words

This page relates ‘Concept of Oneness in Aitareya Upanishad’ of the study dealing with the Concept of Oneness in the Upanishads—Spiritual teachings of ancient India in the form of Sanskrit literature. The Upanisads teach us the essential oneness of humanity and guide us to the truth that the whole world is a family.This concept of oneness is the very essence of spiritualism, which constitutes the solid structure of Indian culture.

Concept of Oneness in Aitareya Upaniṣad

< Previous

Next >

The Muktikopaniṣad has mentioned a list of 108 Upaniṣads in which 10 Upaniṣads are declared as major Upaniṣads, where Saṃkarācārya, the great commentator has commented. Among the ten major Upaniṣads of different Vedas Aitareya Upaniṣad is the only principal Upaniṣad of Ṛgveda as mentioned by the same Upaniṣad.^[1] In this chapter an endeavour has been made to explain the nature of oneness as revealed in the Aitareya Upaniṣad of the Ṛgveda.

The Aitareya Upanişad, which belongs to the Ṛgveda consists of three chapters. The fourth, fifth and sixth chapter of the second Āraṇyaka of Aitareya Brāhmaṇa is called Aitareya Upaniṣad. The Aitareya Upaniṣad derives its name from ṛṣi Mahidāsa Aitareya, the son of Itarā. The Aitareya Upaniṣad begins with theosophical or isoteric doctrine which denotes the Supreme Brahman, the only and one Reality of this whole universe. The Upaniṣad tries to explore the Ātman or Brahman as the basic reality, the originator and Supreme Force of all the living and non-living objects.

The Aitareya Upaniṣad explains the Reality, which is the source of multifarious beings in the advaitic manner. This non-dualism or oneness is the main topic of discussion of the Aitareya Upaniṣad.

In the very beginning of this Upaniṣad it is stated:

‘ātmā vā idameka evāgra āsīnnānyatkīṃcana miṣat sa īkṣata lokānnu sṛjā iti//’^[2]

Here the Upaniṣad states that in the very beginning of this world, before the multifarious creations, Ātman alone was there and from this Ātman all these different types of creations came forth. “The word Ātman is derived from the root ‘ana’ to pervade or from the root ‘ad’ to eat or from ‘at’ to move.”^[3] This Ātman which is nondual, omnipresent, almighty, omniscient, devoid of growth and decay, hunger and thirst, oldage and which is immortal and fearless was alone in the beginning of this world. This eternally pure-spirit is described in some of the Upaniṣads as sat or being as Chāndogya Upaniṣad announces that in the beginning of this universe Ātman alone existed here as sat without a second^[4]. From this Ātman the different types of creations originate.^[5]

In this regard the Śvetāśvatara Upaniṣad states:

‘ya eko jālavānīśata īśanībhiḥ sarvāṃllokānīśata īśanībhiḥ/
ya evaika udbhave saṃbhave ca ya etadviduramṛtāste bhavanti//’^[6]

[Trans: They become immortal who know this Brahma as; the one without second; the Lord of the net in the form of the world; (who) rules over all; whose governing powers that are not different from Him; who controls all the worlds through His governing powers; who alone (without any help); is capable of making and expanding the creation.]^[7]

The Aitareya Upaniṣad describes the Ātman as same with the Brahman and before the creation of this world this Ātman or Brahman appeared along with infinite knowledge and created all the living beings. Ātman is devoid of duality. It is single in past, present and future. Because it is the one and only object that existed before the origin of this universe. Ātman is without names and forms, i.e., He is one without a second. But, after the creation of the world, this single Ātman transmutes himself in different beings. Therefore, though He is present as inner-self in all the existing beings, He is actually one and without any difference.

The Aitareya Upaniṣad states:

‘sa imāṃllokānasṛjat ambho marīcīrmaramāpo’do’mbhaḥ pareṇa divaṃ dyauḥ pratiṣṭhā’ntarikṣaṃ marīcayaḥ pṛthivī maro yā adhastāttā āpaḥ//’^[8]

[Trans: He created the world beyond heaven; intermediary region; mortal world and the world below the earth; the world beyond heaven and their support (Dyuloka); all these are known as Ambhas; intermediary region is Marīci; the earth is Mara (mortal world); the worlds below the earth are said to be water.]^[9]

Here in this mantra, the Aitareya Upaniṣad states that the Ātman creates the Ambha, Marīci, Mara and Āpaḥ (water) these four worlds. Śruti clearly says that the Mahaḥ, Janaḥ, Tapaḥ and Satya lokaḥ, which are situated beyond the heaven and are supported by Dyulokaḥ are known as Ambhas; below the Ambha, i.e., in the middle region where the sun, the moon and the stars are shining, is said to be the Marīci. Below the region of that Marīci stands our earth, the mortal world. Therefore, it also known as Mara, Three lokas and fourteen bhuvanas stand below our earth, which are known as Āpaḥ. All these are originated from the single entity, i.e., Ātman.

Completing the creation of the lokas, Ātman or Brahman again thought that there must have protecting power, i.e., deities for presiding the whole creation. That is why, Ātman or Brahman took out Hiraṇyagarbha puruṣa from the water and shaped him with essential limbs. It is very remarkable that here this puruṣa, who is none but the manifestation of Brahmā, is the first creation of the Supreme Creator. Brahmā created the lokapālas and Prajāpati for increasing the number of protectors for the protection of these multifarious creations.^[10]

In this context we can quote the Muṇḍaka Upaniṣadic view,

‘brahmā devānāṃ prathamaḥ sambabhūva’,^[11]

I.e., Brahmā was the first creation among all the Gods.

For the fulfillment of bodily structure of that Hiraṇyagarbha puruṣa, the Supreme Spirit, i.e., Ātman started tapas. As a result of that penance at first the mouth of the Hiraṇyagarbha parted cracking like an egg. From the mouth came speech and from speech, came fire. Then produced two nostrils of that puruṣa, from nostrils originated the prāṇa and from prāṇa came Vāyu (the air). Then the eyes were separated out from which produced the seeing and from seeing the sun. Then distincted out the ears of that puruṣa. From the ears came out the sense of hearing and from the organ of hearing came out the quarters of space. Then appeared the skin and from skin came hairs. From hair came out herbs and trees. After that produced the heart of that Hiraṇyagarbha puruṣa. From heart mind and from mind the moon originated. Then appeared navel and from navel came out apāna-vāyu (exhaling breath). From apāna came out death. Then issued the penis and semen and from semen came out water.

The second part of first adhyāya of Aitareya Upaniṣad begins with the following mantra:

‘tā etā devatāḥ sṛṣṭā asminmahatyarṇave prāpataṃstamaśanāyā pipāsābhy-āmanvavārjat tā enamabruvannāyatanaṃ naḥ prajānīhi yasminpratiṣṭhitā annamadāmeti//’^[12]

[Trans: Those gods (fire etc.,) created by Paramātmā fell into the great ocean in the shape of the world; they were made to feel hunger and thirst; they said to Him; provide some place to us, seated in which we may take food.]^[13]

These deities created by Supreme Brahman for ruling the whole universe, fell into this vast ocean. Swami Gambhirananda says in this context -“The world which is like a vast ocean, that is filled with the water of sorrow arising from ignorance, desire, and action; that is infested with huge sea-animals in the form of acute disease, and age, and death; that has no beginning, end, and limit, and provides no resting place; that affords only momentary respite through the little joys arising from the contact of senses and objects.”^[14] These deities wanted an abode from the Supreme Creator for staying where they can take the food. After this request Supreme Brahman brought a cow for them, which is ignored by them saying that, that cow is certainly not sufficient for them so far as eating is concerned. Then Supreme Creator (Brahman) again brought a horse for them but they again rejected it. Finally, the Supreme Brahman made a human body for them and they became happy to see it and said that it is a fine residing place for them. They thought that they would happily live in it and all their demands would be fulfilled. Therefore, human body is the best creation of Supreme Brahman and it is difficult to achieve that. Then the Supreme Brahman asked them to enter into their respective abode and they did so.

Agni transmuted himself into the form of speech and entered into the mouth of that puruṣa. As the form of the sense of smell Vāyu entered into the nostrils. Surya (sun) also entered in the eyes as the sense of sight. Disaḥ (Directions) entered into the ears as the sense of hearing. The herbs and trees penetrated into the skin as the form of hair of that puruṣa. As the shape of mind the moon penetrated into the heart. Death becoming apāna entered into the navel. Water also entered into the penis in the form of semen. After completion of this procedure, Ātman himself entered into that puruṣa through the head. Rohit Mehta states that, “The entry of the Spirit into the body through the head has many layers of meanings. It denotes the role of the brain as the co-ordinating factor in the whole functional realm of the body. The specialized centres of the body function with a wholeness because of the Brain. Without this coordinating factor the different functions of the body would pull in different directions. And so the presence of the Spirit in the Body is a unifying force, giving to the bodily organism a cohesion, a harmony, a synthesis.”^[15]

When the creation of lokas and lokapālas was completed, the Supreme Brahman also created food for them and accordingly they also learnt to consume that food. The Upaniṣad says:

‘so’po’bhyatapattābhyo’bhitaptābhyo mūrtirajāyata/
yā vai sā mūrtira-jāyatā’nnaṃ vai tat//’^[16]

[Trans: He then heated the waters (all the five elements); from those heated elements came a solid object; that solid object was decidedly food.]^[17]

Elaborating the journey of human beings from tangible to intangible or manifest to unmanifest (Brahman) the Aitareya Upaniṣad advocates three births of man in its first part of second adhyāya.^[18] These three births are referred to as born in the seed of the father, in the womb of the mother and the body of the child. These three are related to the three states of consciousness. These three states are jāgarita or the waking, the svapna or the dream and suṣupti or the deep sleep. The birth in the seed of the father is called the waking state, the birth in the womb of the mother is the dream state and the birth in the body of the child is known as deep sleep, there lies innocence and tranquility, which is free from any kind of disturbance. This state is connected to the understanding of the Brahman, the unmanifest. The Upaniṣad declares that deep-sleep is a condition of wisdom or prajñāna. The Aitareya Upaniṣad utters that when one attains wisdom, he is able to know the real nature of Brahman.

This has been referred to in one of the mahāvākyas of the Upaniṣad like–‘vijñānaṃ brahma,’ i.e., Brahman is wisdom. Here the Upaniṣad speaks about the reference of Vāmadeva who became free from circle of birth and death. The Upaniṣad has stated the freedom of Vāmadeva in the following manner:

‘garbhe nu sannanveṣāma vedamahaṃ devānāṃ janimāni viśvā/ śataṃ mā pura āyasīrarakṣannadhaḥ śyeno javasā niradīyamiti garbha evaitacchayāno vāmadeva evamuvāca//’^[19]

[Trans: While I was in the womb, I knew all the births of the gods. A hundred strongholds made of steel guarded me. I burst out of it, with the swiftness of a hawk. Vāmadeva spoke this verse even when he was lying in the womb.]^[20]

The freedom of the spirit, i.e., the spiritual freedom comes suddenly in the state of deep-sleep. In this state one can communicate with the spirit that is unmanifest, one knows the immortality of the spirit. One knows the things that lie beyond birth and death. After experiencing these three states of birth, i.e., consciousness–knows the immortality of the spirit.

In the third and the last section of this Upaniṣad the following questions regarding the nature of the Ātman has been included:

‘ko’yamātmeti vayamupāsmahe kataraḥ sa ātmā yena vā paśyati yena vā śṛṇoti yena vā gandhānājighrati yena vā vācaṃ vyākaroti yena vā svādu cāsvādu ca vijānāti//’^[21]

[Trans: Who is this whom we worship as the self? Which of the two is that self? (Is it that) whereby one sees, or whereby one hears, or whereby one smells scents, or whereby one utters speech, or whereby one knows what is sweet and what is not sweet?]^[22]

The two aspects of the Brahman—Brahman in itself and Brahman in the universe have been emphasized in the whole Upaniṣadic discussions. Brahman in itself is the Brahman unmanifest without any attributes. Brahman in the universe means Brahman, who manifests itself in various forms. The two aspects of Brahman have been mentioned in the above mentioned mantra. But it is very remarkable that the two aspects of Brahman does not mean here Brahman’s dualism. Because manifest (sākāra) and unmanifest (nirākāra) is the same Brahman, which is one and devoid of duality.

This Upaniṣad says that when the spirit enters into the body the process of manifestation of the Brahman begins. With the entry of the spirit the co-ordination of all the bodily functions also starts. The scientists accept two main factors of evolution–one is factor from below and the other is the factor from above. They say that the factors from below are not sufficient enough to explain some of the problems and mysteries of evolutionary process. Then there comes the necessity of the factors from above. This may be applied in the phenomenon like biological mutations. This mysterious event in the story of evolution may be explained by some factors from above or from unknown. This factor from above is responsible for the entry of the spirit in the body. This factor from above serves like a magnet so that different parts that come under the domain of the magnetic field are naturally attracted to the magnet. The same thing happens when the spirit enters into the body. The different and specialised functions become connected and there comes a co-ordination in the bodily functions. In this process of evolution, specialisation denotes factors from below and co-ordination indicates the factors from above. When factors from above comes, the process of co-ordination happens automatically. This is what has been mentioned as the Brahman in the universe in the Aitareya Upaniṣad.^[23]

The Aitareya Upaniṣad has mentioned co-ordination of both the physical and psychological functions. The Brahman as a unifying force has a magnetic influence over different parts either at the physical or at the psychological level. The Upaniṣad says that the spirit is not only that by which one sees, hears, smells, touches and tastes. The function of the mind and heart is also controlled by that spirit. This spirit works as a magnet and different functions of the mind come into a pattern of coordination.

The reference of this fact is found in the following mantra of the Aitareya Upaniṣad:

‘yadetadhṛdayaṃ manaścaitat / saṅjñānamājñānaṃ vijñānaṃ prajñānaṃ medhā dṛṣṭirdhṛtirmatirmanīṣā jūtiḥ smṛtiḥ saṃkalpaḥ kraturasuḥ kāmo vaśa iti sarvāṇyevaitāni prajñānasya nāmadheyāni bhavanti//’^[24]

[Trans: That which is heart, this mind, that is consciousness; perception, discrimination, intelligence, wisdom, insight, steadfastness, thought, thoughtfulness, impulse, memory, conception, purpose, life, desire, control, all these, indeed, are names of intelligence.]^[25]

The above mentioned mantra gives a complete statement of the functions of the mind -the composite process known as thought emotion. Here we find a perfect analysis of the functions of the mind. These functions show the differentiation of the mind in its functional aspect and in specialisation. Mind has its specialised agency for performing a specific work. The co-ordination of these functions forms an intelligible pattern. There may be several functions of the mind such as–conception or saṃkalpa, thought or mati and thoughtfulness or manīṣa, consciousness or saṃjñāna, perception or ajñāna and discrimination or vijñāna, steadfastness or dhṛti, impulse or juti, and memory or smṛti, purpose or kratu, life or asu, desire or kāma and will or vaśa and finally intelligence or prajñāna, wisdom or medhā and insight or dṛṣṭi. After examining these groups, one may identify the functions of the mind as thought, awareness, continuity, imagination and intelligence.^[26]

The first function of the mind, i.e., thought denotes the forming of concepts and giving a shape to the logical structures of thought. Through awareness, the second function of the mind, it discriminates between good and bad, between true and false and between the beautiful and ugly. Minds continuity through memory and impulse or mind’s instincts come under its third function. Then by its fourth function, the mind generates through imagination, energy for the maintenance of a continuity of that which it has declared as good, true or beautiful. The last function, i.e., insight or intelligence coordinates all the functions of mind. When the mind is guided by insight, intelligence or wisdom then its thinking becomes clear and its discrimination becomes proper. Its field of continuity becomes free from conflicts and it can supply sufficient energy to deal effectively with every situation of life. Thus probably it can be said that when the mind accepts the guidance of intelligence and insight, each and every functions of the mind discharge their duties rightly or properly.^[27]

Brain as an instrument of the mind works as the unifying factor of the body. Again intelligence is the unifying factor of the mind and mind controls the functions of the body. So, it is the intelligence that controls the mind, which again controls all the bodily functions. When mind is not guided by the intelligence then there occurs disintegration of the mind and disease in the body.^[28] According to the Aitareya Upaniṣad, Brahman in the universe is intelligence or prajñāna.

The entire teaching of the Upaniṣad is briefly suggested in the following mantra:

‘eṣa brahmaiṣa indra eṣa prajāpatirete sarve devā imāni ca pañca mahābhūtāni pṛthivī vāyurākāśa āpo jyotīṃṣītyetānīmāni ca kṣudramiśrāṇīva/bījānītarāṇi cetarāṇi cāṇḍajāni ca jārujāni ca svedajāni coḍbhijjāni cāśvā gāvaḥ puruṣā hastino yatkiṃcedaṃ prāṇi jaṅgamaṃ ca patatri ca yacca sthāvaraṃ sarvaṃ tatprajñānetraṃ prajñāne praṭiṣṭhitaṃ prajñānetro lokaḥ prajñā pratistḥā prajñānaṃ brahma//’^[29]

Here the Upaniṣad states that this Self or Brahman, which is the Supreme Force of this universe is intelligence or prajñā. Because everything is controlled by the intelligence or prajñā. He is Indra, Prajāpati, and all the gods. The five elements–earth, air, ether, water and light, the subtle beings, those who are born from eggs, wombs, earth, horses, cattle, men, elephants and all the creatures are guided by this single entity. All exist in that single entity and all are established in that single entity.

The Aitareya Upaniṣad says that everything is guided by this intelligence. When man denies the guidance of the intelligence, it causes sorrow and misery in the world. Man refuses to take the guidance of the intelligence because of the acquired characteristics of the mind. The desire of the mind sometimes comes into conflict with the purpose towards which intelligence directs. The mind builds a thick cloud of dust and the light of intelligence lies hidden behind that cloud. When the dust raised by the mind settles down and the mind ceases to raise fresh dust then only vision of intelligence guides the human beings. Through this vision of intelligence human beings visualise Brahman in the universe. When the intellect is illumined by the light of intelligence, a man can experience the Supreme Bliss. Then he realises that he is beyond the limit of time and space. He becomes free and experiences the existence of the Brahman everywhere in this world. He realises the intrinsic freedom from the very beginning to the end of the journey of the soul.^[30]

According to Aitareya Upaniṣad tapas is the main power to achieve everything. One can attain Brahman through it. Because, the Supreme Brahman also creates this whole universe and all protecting deities through the tapas or austerity. Again no one can deny it that tapas or penance can be the source of the realisation of Parama Brahman because Upaniṣads have already declared this truth repeatedly.^[31]

The Aitareya Upaniṣad gives importance on the practice of truth or satya because through the truth or satya one can achieve all things and through this path one can achieve the Highest Reality. The teaching of this Upaniṣad motivates people to cultivate the qualities like kindness, sympathy and other social values, which bring unity and brotherhood among the people. Thus, the Aitareya Upaniṣad teaches prema or love, universal brotherhood and oneness through the one reality of this entire universe. Because, in the very beginning the one and only Brahman existed in this whole world and from Him comes all. The Ātman which protects us and which is hidden in the heart of every living being is one and without any duality. Therefore, all human beings existing in this world are one and without any difference. All are equal and same irrespective of caste, colour and religion.

In this way, Aitareya Upaniṣad brings out the message of equality and love through the concept of one Supreme Force, i.e., Ātman. Again it is stated in the same Upaniṣad that the existence of the same Ātman is found in the son and in father and in this way the Upaniṣad has announced that the same Ātman exists in the heart of each and every creatures. Thus, it brings the message of universal love and compassion through the concept of oneness of the soul.

According to Aitareya Upaniṣad we should think other people also who are thirsty and hungry and suffering from poverty. Because through kindness and humanity one can get immortality, not by the enjoyment of material pleasures, which ultimately bring sorrows and sufferings in our life. The Upaniṣad suggests that we should think others also as our own self, because in reality there is no difference among us as the same Supreme Soul is present in the souls of each and every human being of this world.