The Four Great Vedic Statements [ Mahavakyas]



What is our Self-identity?

In the profound wisdom of Vedanta, the essence of self-identity lies in recognizing the true nature of the Self. Beyond the transient roles we play and the ever-changing aspects of our existence, the Self is immortal and infinite. It transcends the limitations of time and space, existing beyond the confines of the physical realm.

Four MahaVakyas explain Self-identity.

Through four Mahavakyas, the Vedas guide us to discover our true self-identity, revealing that our essence is immortal, infinite, and beyond the limitations of time and space. Realizing this profound truth leads to liberation and the experience of ultimate bliss and unity with the universe.

Four “MahaVakyas”

There are four great statements (MahaVakyas– Great sayings), one each taken from each of four Vedas by ancient scholars. These are most famous mantras and gives the core knowledge of Veda. Traditionally these well known MahaVakyas are pointers for the aspirants seeking liberation from the cycle of births. Four MahaVakyas will be discussed in this post.

Before knowing the “MahaVakyas”, let us look into one sloka from Taittiriya Upanishad.

Satyam Jnanam Anantam Brahma”:- 

Above sentence literarily means ‘the knower of “Brahman” attains the Supreme.” Taittiriya 2.1.1 which is the opening sentence of Taittiriya Upanishad. We will try to understand the essence of this sentence.

“Satyam jnanam Anantam Brahman” which means “The knower of “BRAHMAN” attains the Supreme”.  BRAHMAN is Truth, knowledge, and Infinity, which is our own very Self, the Atman.  Brahman is not an object of knowledge.  It is always witnessing subject. (দ্রষ্টা~The Seer).

First of all, we need to know the true meaning of “Brahman”.

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

Brahman: It is the key word here!

The word “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman can not be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”. In this article I will try to explain what I understood after reading different Scriptures. Hope readers will find it interesting and worth reading.

From Upanishads we can learn about “Brahman”.  Founder of Advaita Vedanta, 8th century scholar, Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature .” Vedanta philosophy is part of the four Vedas are believed to be composed and orally transferred, goes back to 5000 years. The oneness of Soul(Jiva~Atman) and GOD(Param Atman), the ultimate Truth is the principal essence of Vedanta philosophy. 

The Four MahaVakyas are as follows:-

Above photo has been taken from “ANANDA DHAM”, the Ashram of my father’s Guruji. I used to visit ashram since my teen age. That time I did not understand above statements(written in Bengali script). Since then, it was in my mind to know the famous statements:

1) ” prajnAnaM brahma “:Consciousness is Infinite.

This means consciousness is Brahman. This has been taken from Rig Veda ( Aitareya Upanishad): The essence is that Brahman is Supreme knowledge. The absolute reality is the essence of what you really are.

2) ” tat-tvam-asi”: That-Thou-Art.

It means “You are that” which is from Sama Veda (ChAndogya Upanishad).

3) ” ayamAtma brahma”: This Self is the Truth.

Which means This Self is Brahman. It has been selected from Atharva Veda ( maNDukya Upanishad). Atman and Brahman are the same like the waves and the ocean are one.

4) ” aham brahmAsmi”:- I am the Infinite Reality.

Here it means “I am Brahman”. This has been taken from Yajur Veda (bRRihadAraNyaka Upanishad ).   “I AM” is that absolute reality.

Importance of the MahaVakyas:- MahaVakyas contain the essence of ageless Wisdom and Absolute Truth regarding ” Brahman” which is “SAT-CHIT-ANANDA”

To understand above four MahaVakyas, one has to study Vedanta . Vedanta consists of three basic Texts. Together they are referred as ” PRASTHANA TRAYA” , triple canon of Vedanta.

  1. Upanishads ( Shruti Prasthana):

  2. Bhagavad Gita( Smriti Prasthana : Quintessence of the teaching of entire Veda: “samasta-vedanta-sarasangraha-bhutam”).

  3. Brahma Sutra (Nyaya-Prasthana also known as uttarmimamsa sutra).

Those who wish to study the philosophy of Vedanta, may read ” The Ten Principal Upanishads” and the “Brahma Sutra” after reading the “Bhagavad Gita”. In the following paragraphs, I will write brief introduction about Brahma sutra. Rather I will emphasize on Brahma sutra because it is essential to understand the concept of Advaita Vedanta. While explaining Brahma sutra, some references of Upanishads obviously will follow.

There are four chapters in Brahma sutra. First chapter unifies Brahman. Second chapter shows no conflicts between Vedanta and other sastras (sacred texts). The third deals with practice to attain Brahman and the fourth one is result of attaining Brahman which is nothing but fruits of Self realization. The first topic of first chapter of Brahma sutra is “Jijnasadhikaranam” [ Topic-1/first chapter] which means ” The enquiry into Brahman and it’s prerequisites”. The first sentence of this chapter is ” Athato Brahmajijnasa” (Hence thereafter a deliberation on Brahman.1.1.1)

Now, this Text is for whom? A little explanation is essential here.

The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, full of faith, consistently engaged in good thoughts and associates with the knower of Truth. After attainment of certain preliminary qualifications which are known as ” SADHANA CHATUSHTAYA”~ four salvations ,one can progress towards the direction of knowing Brahman. Four salvations are:

  1. “Nitya-Anitya-vastuveveka” which means discrimination between the eternal and non eternal.
  2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
  3. ” Shatsampat : Six-fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
  4. “Mumukshautva” (Desire for liberation).

Even without possessing the knowledge of “Karma Kanda” (Rituals, religious ceremonies), a desire for attaining the knowledge of Brahman( Brahma Gyan) will arise direct from the study of “Srutis”. Therefore, I will recall here the sentence ” A man full of revelation, but without desire has equal joy.” which is written in Sanskrit as ” श्रोत्रियस्यचअकामहतस्य “ means well versed in “Srutis”. Hence it implies that the enquiry of Brahman does not depend on the performance of any act but through study of Vedas. That is the essence of the section ” Ananda Valli” of Taittiriya Upanishad.

Why should one enquire Brahman? Why?

Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality. Knowledge of Brahman destroys ignorance which is the root cause of all sufferings.

We will continue our study of Vedanta a little more in the following paragraphs. I admit that this will be lengthy for the readers, but it is essential part of Vedas which needs to be presented.

“Janmadyadhikaranam“: Definition of Brahman[Topic-2/First chapter of Brahma sutra]. First sentence here is ” Janmadyasya yatah” 1.1.2(2) means Brahman is that from which the origin, sustenance and dissolution of this Universe proceed. Brahman is eternally pure, wise, and free. He is Omnipotent and Omniscient. One can attain knowledge of brahman through reflection on it’s attributes. Would like to refer here Taittiriya upanishad-iii-1: Conversation between Varuna and his son Bhrigu Varuni on enquiry into Brahman. Bhrigu is asking his father- ” Sir, teach me Brahman”. Varuna said, ” that from whence these beings are born, that by which, when born they live, that into which they enter at their death, try to know that“. That is Brahman.

Here the point to be noted is that the origin, sustenance, and dissolution of the Universe are characteristic of the Universe because of changing (cyclic) in nature. They do not pertain to the eternal unchanging Brahman, yet they indicate Brahman which is the cause of this universe. Sruti has another definition of Brahman. ” Satyam Jnanam Anantam Brahman” means Truth, knowledge, Infinity is Brahman.

” Sastrayonitvadhikaranam” : Brahman is realizable only through the scriptures [Topic-3/First chapter of Brahma sutra]. “Sastrayonitvat”: 1.1.3(3) means the scripter is the source of right knowledge. The scriptures illumine all things like a search light. Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colorless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.

The Self is infinite.

There is in fact no multiplicity or plurality in that ONE, Homogeneous Being, the Supreme Being and the Ultimate. Because of superimposition and our ignorance, we have forgotten our true nature.  It alone
exists as the illuminator. This “Atman” the Real “Self” in its glorious existence, reveals its own “Sat-Chit” nature which is Anandamaya. The eternal nature of Self is Bliss only.

Vedanta says that the study of scriptures helps in realization of truth, when one is equipped with necessary fourfold discipline:-
1. Discrimination between real (Nitya নিত্য~ eternal) and unreal (Anitya অনিত্য~transitory).
2. Renunciation of the unreal (Viraga~বৈরাগ্য)
3. Six-fold qualities.
4. Longing for liberation (Moksha ~মোক্ষ প্রাপ্তি : to escape from the cycle of births and deaths)

The word “Self” is generally meant to “Atman” (soul). But the Sanskrit word is “Atman”, which cannot be translated.  This Atman is deathless, birthless, eternal and real for every individual.  It is the unchanging reality (sat ~সৎ) behind the changing body, sense organs, mind, and ego. It is Spirit, which is pure Consciousness (চিত্) and is unaffected by time-space causality. It is infinite and it is ONE without the second.
As the unchanging reality in the individual is known as Atman, same way the unchanging reality in the Universe is known as “BRAHMAN”. Vedanta says This BRAHMAN and ATMAN are one and the same.

Three key words are repeatedly used in Vedanta. Those are to be understood which are conceptual.1.Brahman: Discussed above. Next two are 2.Maya and 3.Atman; discussed below.

What is Maya? (~ Sanskrit word) :– Manifested Universe is all due to “Maya”

The appearance of this world is due to Maya-the illusory power of Brahman. Maya is neither “Sat” (existent) nor “Asat” (not existent). This world is unreal. According to Vedanta, our real nature is divine, pure, perfect, eternal, and free.  We do not have to become Brahman, because we are That. But Maya is the veil which covers our real nature. Maya is beginning less. Time arises only with Maya. It is unthinkable, indescribable (Anirvachaniya). The word illusion is often used as meaning of Maya, but scholars says it is improper. There is no equivalent word in English to mean it. What is known to us, according to ancient sacred texts, that Maya disappears when we realize our true nature.

Atman : –

Atman includes everything and everyone. It is the Total of all created beings, and so it is called Brahman. The ultimate in us is Atman. The ultimate in the cosmos is Brahman. Atman is Brahman. There can not be anything other than this Universal Reality.

According to Vedanta, The ultimate in us is ATMAN. The ultimate in Cosmos is BRAHMAN. This is the Universal Reality. Total Substance is Brahman. The same substance, when conceived as the essence of particular being is Atman. The Universe has been manifested out of this Total Substance can be said as Brahman. This is Atman, the Self of the universe. This Brahman is without a prior or a posterior, without interior or exterior. This Atman is Brahman, the perceiver of everything.


It is believed that Four MahaVakyas were chosen by Acharya Adi Sankara, and he attached 4 Mantras to 4 “Matha”s (Pitha)” in the four corners of India. Each four MahaVakyas are taken from each Veda. 

” prajnAnaM brahma “:Consciousness is Infinite [RIG VEDA]; It is connected to Govardhana Pitha

” tat-tvam-asi”: That-Thou-Art [ SAMA VEDA]; Connected to Dwarka Pitha

” ayamAtma brahma”: This Self is the Truth [ATHARVA VEDA]; Connected to Jyotirmath Pitha.                            

” aham brahmAsmi”:- I am the Infinite Reality [YAJUR VEDA]; It is connected with Sringeri Sharada Pitha

My request to the readers: Please go through some of my blogs which are relevant and specific to know more on the subject: Links are as below. 

  1. Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  2. Essence of Aitareya Upanishad: Part-B: 
  3. MaNDukya Upanishad- The Nature of OM: – Part-1
  4. The Divine Art !!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. Mandukya Upanishad: By Swami GuruBhaktananda.
  6. BRRihadAraNyaka Upanishad: By Swami GuruBhaktananda.
  7. Aitareya Upanishad: By Swami GuruBhaktananda.
  8. ChAndogya Upanishad: By Swami GuruBhaktananda.
  9. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  10. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  11. A-U-M Awakening to Reality: By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is:

Essence of Aitareya Upanishad: Part-B


  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented  with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • ☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
  • ♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at :


In this Blog we will cover KHANDA-II and III. KHANDA-I has been discussed in my earlier Blog Essence of Aitareya Upanishad- Part-A “

In Khanda II, the creation of human body is described in order to inculcate a sense of dispassion by showing the impermanence of the body. Creation continues through procreation. A man is born, he gives birth to a son and he takes rebirth after death. This signifies that a person has really three births. The procreative fluid of a father is said to be the essence of his Self. The mother looks after it during pregnancy as her own Self. After birth, the parents nourish the child so that he can be their substitute for performance of pious deeds. Hence the importance of natal care and oneness of the father and the son are emphasized.

In Khanda III, we will learn that “Consciousness is Brahman”. This Consciousness is Pure. This creation is unreal in nature. Creation is mere a superimposition upon Consciousness.


वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म एधि ॥

वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्
संदधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥ तन्मामवतु
तद्वक्तारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥

॥ ॐ शान्तिः शान्तिः शान्तिः॥

KHANDA-II (Chapter-4)

Three Births of the Self [ Three incarnations]:

Verse: 4.1- First Birth :”The Pregnant Father”

This Jiva in the male body of his father first becomes semen. This semen is the vigour extracted and transformed from all the limbs. First the father holds and nourishes it in his own body and rears it which is not different from him. When he injects this in mother’s body he procreates himself in the form of a foetus. This is his first birth.

Verse: 4.2- :”The Development of the Foetus”

That semen becomes one with the woman-just like a limb of her own. That is why it does not hurt her. She nourishes this self of his that has come into her.

Verse: 4.3- Second Birth :”The Pregnant Mother”

She, being the nourisher of the child , should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. For thus alone are these worlds perpetuated. This is one’s second birth.

Verse: 4.4- Third Birth :”The Pregnant Son”

Father himself becomes son. When son comes of age, father entrusts him with all the family duties and responsibilities and frees himself from parental debt. As life span of father shortens, father departs from this world and takes birth in another womb according to his Karma. This is his third birth. Thus the cycle of birth and death continues and become a bondage till he does not realize the truth, the reality.

Verse: 4.5- “Breaking Through Iron Fetters”

 Rishi Vamadeva realized the truth while he was in mother’s womb.

Rishi said ” While yet in embryo, I knew all the births of these Deities!, i.e. the inner senses and Indriyas are subjected to birth and death and not the Atman. Before I realized  this secret I had to pass through several Births which are compared with cages made of Iron. I was so attached with them that it was very difficult for me to get rid of those iron gates. Now by applying full strength of knowledge I broke all the fetters, became detached. Like a hawk, I escaped, being free and now I have no relation with the body. I am not the Body.”

Verse: 4.6- ” The Jivanmukti and Videhamukti of Vamadeva”

Having gained the knowledge of Atman, and freedom from Body Consciousness, Vamadeva took his Upward path. He attained the heavenly world of Bliss and fulfilled all his desires. He became immortal, yes He became immortal !!!

” Freedom from Body” : We can understand this in two ways:

  1. Death: This is applicable to a mortal
  2. Freedom from Body-Consciousness: Upward path towards Nirvikalpa Samadhi.

For a man, once the highest state of True realization is reached, the attainment of the Heavenly worlds of Bliss accompanies him, while still in the Body. While still in the body, the realized state experiences the Supreme Bliss. He enjoys all he desires.

Self Realization is the only way to come out of the bondage of repetitive cycle of Birth and Death. For that one should have Vairagya.

The three “Aavasthas”(states) and “Swapnas”(Dreams): in relation to Three Births:

Three Aavasthas are three dwelling places occupied by the Supreme Being after HE enters the body. The three Swapnas are three states as below:

  1. Right Eye: This is where He dwells during the waking state.
  2. The Mind: This is where He dwells during the dream state.
  3. The Heart: This is where He dwells during the deep sleep state.
  4. All the states are considered to be DREAM state (Swapna Aavasthas) because of ignorance.
Until man realize the Supreme truth and awakens to his spiritual destiny, he is considered to be in the state of Dream(Swapna).


PrajnAnaM Brahma: ” Consciousness is Brahman”

Brahman, The Self (Supreme Consciousness) can be known from two approaches. (A) Upahita Chaitanya and (B) Visishta Chaitanya.

Upahita Chaitanya: This is to be known as Pure Consciousness. Not associated with any upadhis, attributes and indestructible. It is known as Shuddha Brahman. It is the common substratum of all the three states of consciousness.

Visishta Chaitanya: This Self is associated with the various Upadhis and known as Visishta Brahman. Visishta means particular. This Self has two divisions and each has three sub divisions:

A) Samashti: Macrocosmic Level: It’s three sub-divisions are: i) Ishwara or Brahma at the causal level. ii) Hiranyagarbha or Pranaat , the subtle level. iii) Virat at the gross level.

B) Vyashti: Microcosmic Level: It has three sub-divisions, which are: i) Prajnaat- the Causal; ii) Taijasaat – the subtle level; and iii) Vishwaat -the gross level. These three sub-divisions correspond to Deep Sleep, Dream and waking state of Consciousness respectively.

Verse: 5.1- “Un associated(Upahita) Consciousness at Individual level “

OM! Who is this Self we are worshiping? Which of the two is He? A) The Atman: Or B) Is He ” That” (Atman) by which one sees? Or by which one hears? Or by which one smells fragrance? Or by which one knows what is tasty and what is not tasty?

Upahita Chaitanya: The Sakshi (Witnessing Consciousness )witnesses all the bodily and mental functions, but does not get involved in them. It remains untouched. It is That by which, one sees, hears, smells, thinks. This alone is the True Self at the Vyashti level.

Verse: 5.2- ” Associated Consciousness at Individual level “

In this Sloka,  Consciousness in association with the body, mind, intellect, memory and ego-sense is described. This Consciousness is reflected Consciousness. This has a Visishta relationship that produces Jeeva. Rishi describes here sixteen faculties in which Jeeva differ from each other. The faculties are inner instruments, chiefly the Mind and the Intellect which have their vast range to cover.

Sixteen faculties are as below.

i) Samjnaanam, ii) Aajnaanam, iii) Vijnaanam, iv)Praajnaanam, Comprehension, intelligence, v ) Medha, Memory retention, vi) Drishtih, vii) Dhritih, viii) Matih, ix) Maneeshaa, x) Jootih, xi) Smritih, xii) Samkalpah, xiii) Kratuh, xiv) Asuh, xv) Kaamah, xvi) Vashah.

All the faculties are considered to be different names and forms through which PrajnAnaM operates as Visishta Chaitanya in Jeeva. Faculties from i to xiv are part of Subtle body . Last two faculties xv and xvi constitute Causal body. These two are bundle of desires, attachments which causes the man take birth again and again.

Therefore we can summarize the sloka in this way:  “He is that other, living in the mind or in the intellect as imagination, discrimination, knowledge, continuity, intuition, conviction, contemplation, will, emotion, memory, desire, resolution, being, living, loving, longing: all names for one intelligence”.

Verse: 5.3-  “Un associated (Upahita) and associated Consciousness at all levels.” PrajnAnaM Brahma at all levels”

प्रज्ञानं ब्रह्म :

Verse: 5.3: 
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च
पञ्चमहाभूतानि पृथिवी वायुराकाश आपो
ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव ।
बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि
चाश्वा गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जङ्गमं च पतत्रि
च यच्च स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं
प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म ॥ ३॥

In this Sloka, Rishi emphasize that PrajnAnaM Brahma is  present in all levels.

“He is Brahma , He is Indra, He is Prajapati; He is all these gods; He is the Five great elements- Earth, Air, Akasha, Water, Light; He is all these small creatures and the others which are mixed; He is the origin-those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants- whatever breathes here, whether moving on legs or flying in the air or unmoving. All the basis of the Universe is Consciousness. Consciousness is Brahman. PrajnAnaM Brahma. प्रज्ञानं ब्रह्म.

प्रज्ञानं ब्रह्म. This is one of the four MahaVakyas:

Consciousness is Brahman. This Consciousness is Pure. Upahita Chaitanya. When it becomes associated Consciousness (Maya + Upahita Chaitanya). This creation is unreal in nature. Creation is mere a superimposition upon Consciousness.

Verse: 5.4- ” Jivanmukti & Kramamukti”

 एतेन प्राज्ञेनाऽऽत्मनाऽस्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्
कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ४॥

He having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal! Yes immortal.

Verse: 6- ” The Peace invocation”

ॐ वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म
एधि वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्
संदधाम्यृतं वदिष्यामि सत्यं वदिष्यामि तन्मामवतु
तद्वक्तारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥

॥ ॐ शान्तिः शान्तिः शान्तिः॥

                       ॥ इत्यैतरोपनिषदि तृतीयोध्यायः ॥

The End of Aitareya Upanishad.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Aitareya Upanishad: By Swami Krishnananda.
  5. Aitareya Upanishad By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality : By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  10. Information available on internet.

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