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The Aitareya-耻辫补苍颈峁�a诲 properly so-called is only a part of the larger Aitareya 膧谤补峁噛补办补 beginning with the fourth section of the second chapter of the 膧谤补峁噛补办补 and going to the end of that chapter. It consists of three chapters all of which are important. It proclaims another of the four 尘补丑腻惫腻办测补蝉, 鈥�Brahman is pure conscousness鈥�.^[1] The first chapter gives us the secret of creation. Everything has been created out of the Atman or the Brahman. The second chapter lets us know of the three births of a man or the Atman. The Creator desired to continue this art of creation.

The third chapter deals with the nature of Atman:

o峁� v膩峁卪emanasi prati峁ａ弓hit膩 mano me v膩ci prati峁ａ弓hitam m膩vir膩v墨rma edhi vedasya ma 膩峁嚹玸tha岣� 艣谤耻迟补峁� me m膩 prah膩s墨ranen膩dh墨tena ahor膩tr膩n sandadh膩my峁泃a峁� vadi峁�y膩mi | 蝉补迟测补峁� vadi峁�y膩mi tanm膩mavatu tadvakt膩ramavatvavatu m膩mavatu vakt膩ram avatu vakt膩ram | o峁� 艣腻苍迟颈岣� 艣腻苍迟颈岣� 艣腻苍迟颈岣� || ^[2]

The Aitareya-耻辫补苍颈峁�a诲 contains the 尘补丑腻惫腻办测补, Praj帽膩nam Brahma, consciousness is Brahman. According to this view, consciousness is neither an adjunct nor an evolute, but it has the essential nature of the Absolute. If consciousness does not manifest itself, it is due to some limitation in the organism or in the situation.

The formation of mind is explained by this Upani峁�ad. The act of creation is a part of Atman or the duty of Atman. It is both the cause and effect. The whole world is made Upani峁�ad of the five elements viz., space, air, fire, water and earth. The knowledge of Atman constitutes his wishes to have a mouth. Out of that mouth emerges the organ of speech; and then fire and air emerged. In the same manner, the universal human form, virat has two eyes, two ears and skin and their deities.

The deity of the inner sense, 补苍迟补岣�k补谤补峁嘺, is called the mind that emerges in the manner:

迟补尘补产丑测补迟补辫补迟迟补蝉测腻产丑颈迟补辫迟补蝉测补 尘耻办丑补峁� nirabhidyata yath膩峁囜笉am | mukh膩dv膩gv膩co'gnirn膩sikenirabhidyet膩峁� n膩sik膩bhy膩峁� 辫谤腻峁嘺岣� pr膩峁嚹乨yuyurak峁�i峁噄 nirabhidyet膩mak峁�ibhy膩峁� cak峁�u艣cak峁�u峁�a 腻诲颈迟测补岣� kar峁嘺i nirabhidyet膩峁� k膩r峁嚹乥hy膩峁� 艣谤辞迟谤补峁� 艣rotr膩d di艣astva峁卬irabhidyata tvaco lom膩ni lomabhya o峁�adhivanaspatayo 丑峁沝补测补峁� nirabhidyata h峁沝ay膩tmano manasa艣肠补苍诲谤补尘腻 n膩bhirnirabhidyata n膩bhy膩 ap膩no'p膩n膩nm峁泃yu岣� 艣颈艣苍补峁� nirabhidyata 艣i艣n膩droto 谤别迟补蝉补岣� 膩pa岣� |^[3]

艢谤墨 艢补苍办补谤补 commends on this in his 产丑腻峁�y补;

yath膩 pak峁�i峁噊'峁囜笉a峁� nirabhidyataitam | tasm膩nnirbhinn膩nmukh膩dv膩kkara峁嘺midriya峁� niravartata tadadhi峁ａ弓h膩ta'gnistato v膩co 濒辞办补辫腻濒补岣� tath膩 n膩sikenirabhidyet膩m | n膩sik膩bhy膩峁� 辫谤腻峁嘺岣� pr膩峁嚹乨v膩yuriti sarvatr膩dhi峁ａ弓h膩na峁� 办补谤补峁嘺峁� 诲别惫补迟腻 ca 迟谤补测补峁� krame峁嘺 nirbhinnamiti | ak峁Ｄ�峁噄 kar峁嘺itvagdh峁沝ayamantakara峁嚹乨hi峁ａ弓h膩na峁� mano'nta办补谤补峁嘺峁� 苍腻产丑颈岣� sarvapr膩峁嘺bandhanasthana峁� tasm膩dap膩nasa峁儁uktatv膩dap膩na iti p膩yvindriyamucyate |^[4]

Again this Upani峁�ad explains mind as the central factor:

agnirv膩g产丑奴迟惫腻 尘耻办丑补峁� pr膩vi艣adv膩yu岣� pr膩峁噊产丑奴迟惫腻 n膩sike pr膩vi艣ad膩ditya艣cak峁�ur产丑奴迟惫腻'k峁�i峁嚹� pr膩vi艣ad诲颈艣补岣� 艣谤辞迟谤补峁� 产丑奴迟惫腻 ka峁嘺u pr膩vi艣anno峁�adhivanaspatayo lom膩ni 产丑奴迟惫腻 迟惫补肠补峁� pr膩vi艣a峁兣沜adram膩 mano产丑奴迟惫腻 丑峁沝补测补峁� pr膩vi艣an m峁泃yurap膩no 产丑奴迟惫腻 苍腻产丑颈峁� pravi艣ad膩po reto 产丑奴迟惫腻 艣颈艣苍补峁� pr膩vi艣an || ^[5]

In his commentary 艢谤墨 艢补苍办补谤补 says:

v膩yurn膩sike膩dityo ak峁�i峁噄 诲颈艣补岣� ka峁嘺u o峁�adhivanaspatayas迟惫补肠补峁� 肠补苍诲谤补尘腻 丑峁沝补测补峁� m峁泃yur苍腻产丑颈峁� 膩pa岣� 艣颈艣苍补峁� pr膩vi艣an || ^[6]

The knower of the Atman and the knowing object are the same as mentioned. Hence the duality is of no veracity.

This Upani峁�ad considers manas as a material and inert substance that cannot function without Atman. Awareness [蝉补峁僯帽腻], comprehension [补箩帽腻苍补峁�], understanding [惫颈箩帽腻苍补峁�], knowledge [pr补箩帽腻苍补峁僝, retentiveness [尘别诲腻], insight [d峁泆峁ａ弓i岣�], resolution [d峁泆ti岣�], opinion [尘补迟颈岣�], memory [蝉尘峁泃颈岣�], reflection [尘补苍墨峁Ｄ�], impulse [juti岣�], will [蝉补峁僰补濒辫补岣�], purposed [办谤补迟耻岣�], life 摆补蝉耻岣�], desire [办腻尘补], control [惫补艣补] etc are the names of mind or knowledge [pr补箩帽腻苍补峁僝. These are regarded as different names of our intellectual experiences.

Footnotes and references:

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[1]:

Aitareya-耻辫补苍颈峁�a诲-5.3

[2]:

Ibid -艣腻苍迟颈尘补苍迟谤补

[3]:

Aitareya-耻辫补苍颈峁�a诲-1.1.4

[4]:

Aitareyopani峁�ad 艢膩nkara产丑腻峁�y补-1.1.4

[5]:

Aitareya-耻辫补苍颈峁�a诲-1.2.4

[6]:

Aitareyopani峁�ad 艢膩nkara产丑腻峁�y补-1.2.4