17.4 Aitareya Upanishad (Rig Veda)

"Prior to the creation of this universe, there was one self alone" (Aitareya Upanishad 1.1.1).
 
That which is called existence in the "Sad Vidyaa", is it inert or aware? Is it "me" or "other"? In this shruti, it is said that it is aware and not inert, it is me and not another, since the connection of the word "self" is in the meaning of "me", and the awareness of "me" is self proven. In this manner, there is a existence-consciousness element in the root of creation, this Upanishadic philosophy is revealed.
 
That which is existence is the self, that which is the self is existence. Self is existence, existence is self. When existence is separated from the self, existence will become inert, and the self will become momentary. But "I am not, I am inert, I am not dear to myself" - these three points will never not be experienced by anyone. In reality, these three points are the description of the existence consciousness bliss from a negative standpoint. This existence consciousness bliss is non-dual. That which is existence alone is consciousness, that which is existence consciousness alone is bliss, and is devoid from the fragmentation of space time and object. Differences are mental. It means that difference is experienced when there is an intellectual notion of difference, and when that notion vanishes, difference goes away. But the true nature of the self is undivided, it is always experienced, whether the visible distinctions of the seen are experienced or not.
 
This creation that is experienced was the self alone prior to its manifesting as name and form. It means that in the self, the difference-oriented experienced of the world alone refers to creation, the continuation of this experience alone refers to sustenance, and its discontinuation refers to dissolution. At the root of all these experience lies the experience nature self, which due to its experience enables others to be experienced, that alone is the supreme absolute. Experience (bhaana) alone is knowledge. Therefore, it is the self alone that is the creation of all space, all time and all forms of objects.
 
Here, the word "agre" or prior should not be taken literally. The desire of time seated in the mind of the seeker is conveyed as "agre" here. It means that the world is the self alone in beginning, middle and end. Self alone is the self, and the world is not, this is the meaning. In the Shrimad Bhaagavata it is said - that which was not present prior to creation, that which will not remain after dissolution, that is not in the middle, that is imagination alone. Another point is also true. That by which a thing is created and that by which it is illuminated alone is the true nature of that thing. If we assume this, than this world was only the self prior to creation, and will remain only the self after dissolution, therefore in this moment also, it is only the self. This is the meaning of the non-duality of the self.
 
"The existence self is the brahman and the world, even though appearing, is not" (Brihadaaranyaka Upanishad 1.4.10). This alone is the philosophy of non-duality.
 
The Aitareya Upanishad starts with "aatmaa vaa" and ends with "prajnyaana brahma". Therefore, this Upanishad aims to show the pure knowledge nature of the self as brahman.