Aitareya Upanishad : an Upanishad of the Rig Veda.
... shall find a secret voice, The Imperishable burn through Matter's screen Making this mortal body godhead's robe." (Savitri, Book II, Canto II, p. IIO) The Aitareya Upanishad opens with a semi-mythological narrative of the nature of a parable, the parable of the creation of more and more developed forms till one, namely, that of man, was formed that proved to be... cosmic functions. Man thus became the habitat, the abode ( ā yatana), of the lords of the universe, the meeting point of their realms of activity and fields of enjoyment. 1 Aitareya Upanishad, I. 1. 2 3 4 Sri Aurobindo's translations. 5 In the thought of the Upanishads the Gods represent powers of consciousness and powers of Nature. 6 Sri Aurobindo's ...
... is like the solar spectrum that contains. all the colour vibrations and all the lines characteristic of the different elements. The solar sphere is the high symbol for man. The story runs ( Aitareya Upanishad ) that once the gods wished to come down and inhabit an earthly frame. Several animal forms (the cow, the horse) were presented to them one after another, but they were not satisfied, none was... seer, the Rishi – he expresses and embodies, represents faithfully the truth that he sees, the truth that he is. It is because of this "conscious personality", referred to in the parable of the Aitareya Upanishad,-that God has chosen the human form to inhabit. This is man's great privilege that, unlike the animal, he can surpass himself (the capacity, we may note, upon which the whole Nietzschean ...
... bodies which become progressively more and more able to house and express Mind. We may image it forming, entering into and possessing the body, breaking into it, as it were,—as the Purusha in the Aitareya Upanishad is said to form the body and then to enter in by breaking open a door in Matter. Man would in this view be a mental being incarnate in the living body who at its dissolution leaves it with full... or are disappearing before the increasing light of modern knowledge. Page 41 × Cf. for example, the Aitareya Upanishad which shows us the Atman or Self using the Purusha as that in which all the operations of Nature are formed. × ...
... the Ewe must therefore be an energy of Indra, probably the divinised sense-mind, indriyam." Such a psycho-spiritual view is natural if we look at what the Aitareya Upanishad has to say. To quote Sri Aurobindo 6 again: "In the Aitareya Upanishad Soma, as the Page 62 lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again ...
... the shape of Hunger and Thirst. (Chandi Saptashati, III.16,19) To whatever god the oblation is offered, Hunger and Thirst surely have their share in the offering. 1 (Aitareya Upanishad, I .2.5) By the Apāna...food was seized and of Apāna Death was born. (Ibid., I .3.10 & I.1.4) They preyed upon the world and were its prey. (Sri Aurobindo, Savitri... should be; for the individual creature knows itself, albeit obscurely in its depths, to be the Lord, the divine Enjoyer, bhoktā maheśvara ḥ , for whose food this whole world has 1 Aitareya Upanishad, I .2. 2 Sri Aurobindo, Isha Upanishad, p. 24. 3 Sri Aurobindo, On the Veda, p. 575. Page 247 been brought into being, annabhūtamidaṁ jagat. And this ...
... on the thing in itself latent in undifferentiated Cosmic Being. This self-dwelling of Tapas is, first, an act of seeing, íkshanam, drishti. "The Being saw, Let me bring forth worlds", as the Aitareya Upanishad expresses the original Will to create. But a second agent is also needed, Ananda or delight of creation & in the thing created, for without this creative Delight in conscious things nothing could ...
... Upanishads & the Sankhya philosophy, is also the fundamental idea of the modern theory of Evolution. The theory of Evolution is foreshadowed in the Veda, but nowhere clearly formulated. In the Aitareya Upanishad we find a luminous hint of the evolution of various animal forms until in the course of differentiation by selection the body of man was developed as a perfect temple for the gods and a satisfactory ...
... steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented ...
... upon Earth, pp. 52-53) Life is the same in insect, ape and man. (Sri Aurobindo, Savitri, Book II, Canto V, p. 164) All that is Breath has its life in food. (Aitareya Upanishad, 1-3.10) To all outward appearances a normal adult body seems to retain its form and figure, its weight and structure, unchanged over a long stretch of time. If that be so, is this ...
... few of the inspired utterances: "Food, verily, is the Lord of Creation." (Prashna Upanishad, I .14) "Lo, all this that was born as form, is no other than Food." (Aitareya Upanishad, I ,3.2) "Verily, they who worship the Eternal as food, attain the mastery of food to the uttermost." (Taittiriya Upanishad, II.2) "Great is this figure of the Spirit ...
... Part Four THE PROBLEM OF MATERIAL ALIMENTATION Chapter I The Problem All that is Breath has its life in food. (Aitareya Upanishad, I -3.10) Life is established upon food. (Maitri Upanishad, VI.11) It is obvious...that so long as we depend, in order to live, upon material food, upon absorption ...
... Education (1952) Bose, Bejoy Krishna. The Alipur Bomb Trial (1922) Chandrasekharam, V. Sri Aurobindo's 'The Life Divine': A brief Study (1961); Sri Aurobindo: Three Essays (1961); Aitareya Upanishad (1967) Chaudhuri, Haridas. The Philosophy of Integralism (1967); Integral Yoga: The Concept of Harmonious and Creative Living (1970) Chaudhuri, Haridas & Frederick Spiegelberg ...
... appearance and that the real self is something infinitely greater and more profound. They too must have passed through the first materialistic stages of science and philosophy. For we read in the Aitareya Upanishad that entering upon possession of the material world and the body, the Purusha, the Conscious Soul, asks himself, "If utterance is by speech and life by the breath, vision by the eye, hearing ...
... with all that is essential in our modern ideas of evolution. From one side all forms of creatures are developed; some kind of physical evolution from the animal to the human is admitted in the Aitareya [Upanishad] … The Puranas admit the creation of animal forms before the appearance of man and in the symbol of the Ten Avatars trace the growth of our evolution from the fish through the animal, the man-animal ...
... the Mundaka Upanishad: “Brahman grew by his energy, at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality”; and in the Aitareya Upanishad, 1.2 verses 1 to 3, is written how man was created after the animals: “He brought unto them [the Gods] Man, and they said, ‘O well fashioned truly! Man indeed is well and beautifully made’.” ...
... its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind Page 260 in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For ...
... Vedanta 1) The Life Divine (I.U [Isha Upanishad]) 2) The Mind & its Master. (K.U [Kena Upanishad]) 3) The Kingdom of Heaven. (T.U [Taittiriya Upanishad]) 4) Heredity & Evolution. (A.U [Aitareya Upanishad]) 5) The Realm of the Idea. (Vijnana) 6) The Play of God (Ananda) 7) The Triple Stair. (M.U [Mandukya Upanishad]). These seven & two more 8) The Twelve Upanishads. 9) Vedanta ...
... accept them to my love". Moksha. Circa 1911 . Man . Circa 1911. The Sanskrit phrase in the second paragraph, an altered citation from the Aitareya Upanishad (I.2.3), means "well-built, indeed". Philosophy . Circa 1911. The Siddhis. Circa 1911. The Psychology of ...
... of mental, vital and physical functions in the intelligent living creature. This will be directly evident from the passage describing the creation of the gods by the One & Supreme Being in the Aitareya Upanishad & the subsequent movement by which they enter in the body of man and take up the control of his activities. In the same Upanishad it is even hinted that Indra is in his secret being the Eternal ...
... Life's Ingenuity and Supermind By Wisdom all these are guided and have their firm abiding in Wisdom. For Wisdom is the eye of the world, Wisdom is the sure foundation. (Aitareya Upanishad, III. 3) This evolution of our consciousness to a superconscience or supreme of itself is possible only if the Inconscience which is our basis here is really itself an involved S ...
... ns of animals predominate, as is still the case with uncivilised peoples of to-day. But these theriomorphic images were gradually supplanted first by therianthropic and finally by 3. Aitareya Upanishad, 1.2. Page 3 anthropomorphic representations as man began to conceive of the gods as a type of ennobled manhood. At the same time "the animals which originally represented ...
... PHYSICAL TRANSFORMATION* By Wisdom all these are guided and have their firm abiding in Wisdom. For Wisdom is the eye of the world, Wisdom is the sure foundation. 1 . (Aitareya Upanishad, III.3.) We want an integral transformation, the transformation of the body and all its activities. Formerly when one spoke of transformation, one meant solely the transformation ...
... These Upanishads are also valued the most, since they reflected more closely the yoga of the Veda. These Upanishads are Brihadāranyaka Upanishad, Chhāndogya Upanishad, Taittirīya Upanishad, Aitareya Upanishad, Kausītaki Upanishad, Kena Upanishad, Katha Upanishad, Īśa Upanishad, Mundaka Upanishad, Praśna Upanishad, Māndūkya Upanishad, and Svetāśvatara Upanishad. The one common subject of all these ...
... Integral Yoga, Evolution and the Next Species Notes and References 1 Rig Veda, 1.129. 2 Aitareya Upanishad, 1.2.1-3. 3 This is the Samkhyan theory of satkāryavāda, according to which, nothing comes out of nothing and the effect is already present in the cause. 4 Vide., Asimov, Isaac, Asimov’s Biographical Encyclopedia of Science and Technology ...
... wrapped in darkness" and points out that from the breath that stirred in that original darkness, there stirred the life-force as desire, and that that desire was the seed of the mind. In the Aitareya Upanishad, there is a fable which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made ...
... power freely to ascend or descend the great stair of existence would be the prospective programme of Sri Aurobindo's Yoga. Of all living forms, man alone is "perfectly made" - so the gods of the Aitareya Upanishad thought! - and man could therefore be the mould for the further divine perfection to come. The distinctive feature of bodily life is not so much progress as persistence through the perpetuation ...
... abideth?" Page 166 Many of the Upanishads are similarly written round symbols and in a phraseology and figures which have or had once a deep meaning and a sacred association to the Hindus but must be unintelligible and repellent to the European. What possible use can be served by presenting to Europe such works as the Chandogya or Aitareya Upanishads in which even the majority of Hindus find... Translations and Commentaries from Manuscripts Translations and Commentaries from Manuscripts Introduction Kena and Other Upanishads On Translating the Upanishads OM TAT SAT This translation of a few of the simpler & more exoteric Upanishads to be followed by other sacred and philosophical writings of the Hindus not included in the Revealed Scriptures... underlying truth? Only the few Upanishads have been selected which contain the kernel of the matter in the least technical and most poetical form; the one exception is the Upanishad of the Questions which will be necessarily strange and not quite penetrable to the European mind. It was, however, necessary to include it for the sake of a due presentation of Upanishad philosophy in some of its details ...
... SABCL: Bande Mataram, Vol. 1 Page 383 18. EIGHT UPANISHADS Sri Aurobindo Ashram, Pondicherry, 1953 Translations of the Isha, Kena, Katha, Mundaka, Mandukya, Prashna, Taittiriya and Aitareya Upanishads, with texts, and an essay "On Translating the Upanishads" as an introduction. Isha: A translation was published in the Karmayogin... as Katha Upanishad (See 38). Subsequently received partial revision. Mundaka: Translation in the Karmayogin, February 5, 12 and 26, 1910. A revised translation appeared in the Arya, November-December 1920. Mandukya and Prashna: from manuscripts. Taittiriya and Aitareya: from early Baroda manuscripts. On Translating the Upanishads: from a Baroda manuscript... ns (Hymns to Agni from the Rig-veda translated in their esoteric sense); Supplement. Volume 12 The Upanishads , TEXTS, TRANSLATIONS AND COMMENTARIES: Philosophy of the Upanishads ; On Translating the Upanishads; The Upanishads; Early translations of some Vedantic texts; Supplement. Volume 13 Essays on the Gita: First Series. Second ...
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