Upanishads

Brihadaranyaka Upanishad, as the name itself suggests, is brihat i.e. vast as the infinite Reality Itself; the Shankara-Bhashya on this Upanishad is also vast and profound. This Upanishad is a part of Shukla Yajurveda's Shatapatha Brahmana (which is also known as Vajasaneyi Brahmana because its knowledge was received by Sage Yajnavalkya through the grace of Sun in an 'equine form'). Out of the two Shakhas (recensions) of the Shatapatha Brahmana, namely Kanva and Madhyandina, Sri Shankaracharya has written his commentary on Kanva branch; and he starts his commentary from third chapter because first two chapters deal with Karma-kanda (ritualistic) portion and Upanishad proper starts from third chapter, continuing till the concluding eighth chapter. This Upanishad is the elaboration of the theme of another Shukla Yajurveda Upanishad namely Ishavasyopanishad.

We present here the notes derived from audio talks by Swami Vidyananda Giri, Swami Ranganathanandaji Maharaj, and Swami Ramananada Saraswati on Brihadaranyaka Upanishad. (The original text for the Upanishad can be downloaded from sanskritdocuments.org)

Chapter I Chapter II Chapter III Chapter IV

The first two chapters belonging to Madhu-Kandam being completed now next two chapters belonging to Yajnavalkya Kandam/Muni Kandam are started.

To glorify the supreme knowledge of Brahman and to extol the greatness of donation, renunciation as spiritual practice for BrahmaVidya, the famous story of Yajnavalkya in the court of King Janaka is started. Janaka, the Emperor of Videha, was famous for his knowledge and donations (giving of gifts to scholars, saints etc.). He did a Vedic sacrifice [Yajna] in which he donated liberally and seeing the huge assembly of sages, thought to determine the greatest knower of Brahman, the greatest scriptural scholar among them. So he arranged thousand cows a pen and tied gold to their horns; then to the assembled scholars he said, 'Revered Sages, whoever among you is the best Vedic scholar can take these cows to home.' Hearing this, none of the scholars dared to do anything, but Sage Yajnavalkya asked his disciple Samashravas to take the cows to home! The disciple did as told!! Naturally this enraged the other scholars, and the performer of the Vedic sacrifice, namely Ashwala, asked Yajnavalkya, 'Are you the best Vedic scholar?' To this Yajnavalkya replied, 'I bow down to the best Vedic scholar. I took the cows as I am in need of them.' Thereupon Ashwala decided to interrogate Yajnavalkya. Further few questions of Ashwala and their answers by Yajnavalkya deal with the topic of Vedic Sacrifice, its performer, the presiding deity, their co-relation, meditation on the unity of Yajna performer and deity, death, time, way to heavenly spheres etc. These meditation techniques are technically called as 'प्रतीक-उपासना Pratika-Upasana' (or 'अध्यास-उपासना Adhyasa-Upasana') and 'संपद् उपासना Sampad-Upasana' (or 'आरोप्य-उपासना Aaropya-Upasana'). At the end of series of these questions Ashwala, finding that Yajnavalkya has superior knowledge, kept quiet.
This Brahmana is known as 'Ashwala Brahmana'.

Next, another sage, Aartabhaaga, asks Yajnavalkya the next question: 'How many sense organs and how many sense objects are there? Which are they?'
Yajnavalkya: 'There are eight sense organs and eight sense objects. They are: sense of seeing, hearing, touching, tasting, smelling, talking, taking, and thinking; corresponding objects are: sight (colour), sound, touch, taste, odour, name, karma (work), and desire.'
Aartabhaaga: 'All these are subject to death i.e. eaten by death; what is it that eats death itself?'
Yajnavalkya: 'Fire eats up all but fire is eaten up by water. One who knows this conquers death.' The meaning of the answer is that there is something which conquers death and one who knows It, conquers death. This is the knowledge of the infinite Self/Brahman.
Aartabhaaga: 'When the knower of Self dies, does his sense organs leave him or not?'
Yajnavalkya: 'No. They merge in him and the body becomes swelled.'
Aartabhaaga: 'When He dies, what does not leave him?'
Yajnavalkya: 'Name. Name indeed is infinite and one who knows this wins eternal Self.'
Here the 'name' is mentioned as remaining even after death of a seer; this is to be understood from phenomenal point of view. As for Jnani, the knower of infinite Self, name and form as well as time and space itself vanishes i.e. phenomenon itself vanishes. But from the ignorant person's perspective it is mentioned that name of the seer remains forever. But when an ignorant person dies, Yajnavalkya further said, his speech merges into fire element, sense of smell into air element, sense of sight into sun, mind into moon, sense of hearing into quarters, body into the earth, 'space in the heart' into 'cosmic space', hairs on the body into herbs, hairs on the head into trees, and blood and semen into water. Thus, what remains of such a person?
Then Yajnavalkya said to Aartabhaaga that further subtle discussion on this topic need to be done in private and not in assembly; so he took Aartabhaag by hand into seclusion and they discussed the point. After returning back to the assembly they declared that 'karma (work)' alone remains after death and hence by good deeds one becomes good and by evil deeds one becomes evil. After this, Aartabhaaga remained silent.

@ As to what causes souls to reincarnate and what causes the phenomenon to manifest, there are various philosophies. Some of them are: स्वभाव-वादी swabhava-vadi i.e. मीमांसक Mimamsakas, यदृच्छा-वादी yadrichha-vadi i.e. लोकायतिक Lokayatikas, काल-वादी kaal-vadi i.e. ज्योतिर्विद् Jyotirvida, कर्म-वादी karma-vadi i.e. वैदिक Vaidikas, दैव-वादी daiva-vadi i.e. देवता-काण्डी Devata-kandis, विज्ञान-वादी तथा शून्य-वादी vijnana-vadi and shunya-vadi i.e. बौद्धा Buddhists.

Then Bhujyu, the grandson of Lahya, after narrating his brief encounter with a Gandharva (a celestial being) in Madra region, asked Yajnavalkya following question (which was also asked by Bhujyu to the Gandharva): 'Where are the descendents of Parikshit?' The descendents of Parikshit had performed Ashwamedha Yajna.
Yajnavalkya replied, 'The Gandharva evidently told you that they are in the same 'sphere of existence' (brahmaloka) to which the 'performer of Ashwamedha Yajna' goes.' And where is that Brahmaloka? Yajnavalkya answers this elaborately giving graphic description of the extent of the physical universe and the thin (as thin as the edge of a knife or as the wing of a bee) 'escaping-door' at the end of this universe; beyond is the Brahmaloka where the 'performer of Ashwamedha Yajna' goes. After listening to this detail description Bhujyu too became silent and sat down.
This section is known as Bhujyu Brahmana.

After Bhujyu, Ushasta, the son of Chakra, asked, 'Yajnavalkya, explain to me the Brahman which is immediate and direct - the Self within all.' To this Yajnavalkya replied, 'This is your Self that is within all.' Ushasta sought further clarification on this and hence Yajnavalkya replied, 'That which breathes through Prana, that which moves downwards through Apana, that which pervades through Vyana, that which goes out through Udana is your Self that is within all.'
Ushasta then said, 'You have merely said about the self within all as such and such, so and so etc. But show me directly and immediately that Self in all.'
Then Yajnavalkya replied, 'You cannot see that which is the witness of vision, you cannot hear that which is hearer of hearing; you cannot think of that which is thinker of thought; you cannot know that which is knower of knowledge. This is your self that is within all, everything else is perishable.'
Thereupon Ushasta kept silent.
This section is known as Ushasta Brahmana.

After Ushasta, Kahola asked a question which looks same as that of Ushasta but the answer given by Yajnavalkya makes it clear that the Upanishad, through this story of Yajnavalkya, is taking spiritual aspirant slowly deeper and deeper into Self/Brahman.
Yajnavalkya replies, 'This is your self that is within all. It transcends hunger, thirst, grief, delusion, decay and death. Knowing this Self, the seers renounce the desire for progeny, wealth, higher worlds, and take to mendicant life. That which is the desire for progeny is the desirer for wealth and that which is desire for wealth is the desire for higher worlds, these are but desires. Hence the knower of the Self, having known all about scholarship, should try to upon the strength which comes from Self-Knowledge. Further having known this strength as well as scholarship, he/she should live on meditation; knowing meditation and its opposite, he/she becomes perfect knower of Self. How does he/she behaves? However, may he/she behaves he/she is just such. Except this, everything is perishable.'
Hearing this reply Kahola kept silent.

Now the next question comes from Gargi, the daughter of Vachaknu. She asks Yajnavalkya, 'If all is pervaded by water, then by what is water pervaded?'
Yajnavalkya replied, 'By Air.'
Gargi: 'By what is Air pervaded?'
Yajnavalkya: 'By Sky.'
Gargi: 'By what is Sky pervaded?'
Yajnavalkya: 'By the world of Gandharvas.'
Gargi: 'By what is world of Gandarvas pervaded?'
Yajnavalkya: 'By Sun.'
Gargi: 'By what is Sun pervaded?'
Yajnavalkya: 'By Moon.'
Gargi: 'By what is Moon pervaded?'
Yajnavalkya: 'By the Stars.'
Gargi: 'By what are Stars pervaded?'
Yajnavalkya: 'By world of gods.'
Gargi: 'By what is world of gods pervaded?'
Yajnavalkya: 'By the world of Indra.'
Gargi: 'By what is world of Indra pervaded?'
Yajnavalkya: 'By the world of Viraj.'
Gargi: 'By what is the world of Viraj pervaded?
Yajnavalkya: 'By the world of Hiranyagarbha.'
Gargi: 'By what is the world of Hiranyagarbha pervaded?'
Yajnavalkya: 'Do not, O Gargi, push your inquiry too far or else your head shall fall off. You are questioning about a deity that should not be reasoned about. Do not push your inquiry too far.'
Thereafter Gargi remained silent.

Yajnavalkya telling Gargi not to push the inquiry any further means human mind can grasp things within the domain of names and forms and time and space, but as the substratum of these, the infinite Brahman is not graspable by mental constructs, further inquiry would be a futile exercise.
This section is known as Gargi Brahmana.

This section is called Antaryaami Brahmana as it deals with the profound subject of Inner Controller of all living beings. After Gargi sat down, Uddakala, the son of Aruna, got up and asked, 'Yajnavalkya, in Madra country we lived in the house of Patanchala Kaapya, studying the scriptures on sacrifices. His wife was possessed by a Gandharva. We asked him who he was. He replied, "Kabandha, the son of Atharvan." He said to Patanchala Kaapya and those studying scriptures on sacrifices, "Kaapya, do you know that Sutra (cosmic subtle-body or vital-force; Prana; Sutratma, Hiranyagarbha) by which this life, next life, and all beings are held together?" Patanchala Kaapya said, "I do not know it sir." Then the Gandharva said to Kaapya and the students, "Kaapya, do you know the Internal Ruler who controls this life, next life, and all beings from within?" Patanchala Kaapya said, "I do not know it sir." Then the Gandharva said Kaapya and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows worlds, knows gods, knows Vedas, knows beings, knows self, knows everything." He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and Inner Ruler and still take away the cows meant for knower of Brahman, then your head shall fall off.'
Yajnavalkya replied, 'I know that Sutra and Inner Ruler.'
Hearing this Uddalaka said irritatingly, 'Anyone can say, "I know, I know", tell us what you know'!
Having thus challenged, Yajnavalkya replied, 'O Gutama, Vayu is that Sutra; and through Vayu this and next life are held together. And hence when at death, Vayu departs, the limbs of dead body become loosened.'
To this Uddalaka said, 'Quite so, now describe also the Inner Ruler.'
Yajnavalkya replied, 'He who inhibits the Earth but is within it, whom the Earth does not know, whose body is the Earth, and who controls the Earth from within, is the Internal Ruler, your own immortal Self.'
Just as the Inner Ruler was explained with reference to Earth, similarly it is further explained with reference to Water, Air, Fire, Space, Mind, Intellect, Eyes, Ears, Prana etc. The Inner Self of all beings remains inaccessible to mind and senses as IT is the 'illuminator' and 'witness' of these, through the body-mind-sense complex of every being IT functions without getting affected in any way.

Now Gargi rose again and said, 'O Revered Brahmanas, with your permission I would like to ask Yajnavalkya two more questions. Should he answer me those questions, then it will be clear that none of you can ever beat him in describing Brahman.' The assembled sages gave permission to Gargi.
Then she said, 'O Yajnavalkya, I would ask you two pointed questions which are like sharp arrows of a great king like the King of Kashi or King of Videha!' To this Yajnavalkya said, 'Ask, O Gargi.'
Gargi asked, 'By what is that pervaded which is above heaven and below the earth, which is this heaven and earth and also in between them, and which they say was, is, and will be?'
Yajnavalkya replied, 'That which is above heaven and below the earth, which is this heaven and earth as well as in between them, and which they say was, is, and will be, is pervaded by unmanifested ether.'

Happy with the answer, Gargi said, 'I bow to you Yajnavalkya, who has fully answered my question. Now be ready for the other question.'
Yajnavalkya said, 'Ask, O Gargi.'
Gargi then repeated her question, maybe just to test him suddenly and catch him unaware, but Yajnavalkya calmly repeated his previous answer. Gargi then asked further, 'What pervades the unmanifested ether?'
This is a tricky question as it can't be answered positively since Brahman which pervades unmanifested ether is beyond time and space, beyond name and form, unthinkable and unspeakable. Now if Yajnavalkya remain silent on that account, he stands defeated and if he tries to explain That which is unexplainable then it is 'a contradiction' according to logics of debate. With a view to avoid both positions, Yajnavalkya said, 'O Gargi, the knowers of Brahman say IT is immutable, neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour not odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital-force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is IT eaten by anybody.' Brahman is One without the second and hence there are no attributes or qualities in IT.'

Yajnavalkya continued further, 'Under the mighty rule of this Immutable, O Gargi, the sun and moon are held in their position; heaven and earth maintain their positions, moments, days and nights, fortnights, months, seasons and years are held in their respective places; some rivers flow eastwards from White mountains, others continue to flow westwards, and still others keep their respective courses; men praise those that give, the gods depend on sacrificer, and Manes on independent offerings.' Thus, entire universe, mobile and immobile, is functioning because of Brahman.
Yajnavalkya: 'O Gargi, he, who does not know this Immutable, while alive in this world and performs sacrifices, austerities etc. for even thousand years, finds all such acts but perishable. He who departs this world without knowing this Immutable is miserable while one who departs this world after knowing this Immutable is knower of Brahman. This Immutable is never seen but is the Witness; It is never heard but is the Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower; there is no other Witness but This, no other knower but This. By this Immutable is the unmanifested ether pervaded.'

After this Gargi said, 'Revered Brahmanas, you should consider yourselves fortunate if you can get off from him through salutations. Never shall any of you beat him in describing Brahman.' Then she kept silent.

In order to explain the various apparent manifestations, into names and forms, of Brahman such as deities, humans, etc. and IT's immutable nature by Itself, which is also immediate i.e. without the mediation of thoughts and senses, this next section called Shakalya Brahmana is started. Vidagdha, also known as Shakalya (the son of Shakala), asked Yajnavalkya, 'How many gods are there.'
After Yajnavalkya gave the answer, Shakalya repeated same question multiple times and Yajnavalkya answered reducing the number given in previous answer; he started from three thousand three hundred six and came down to one! So Shakalya asked, 'which are those three thousand three hundred six gods?'
Yajnavalkya replied, 'These are but the manifestations of them, but there only thirty-three gods.'

Then follow long line of questions from Shakalya and answers to it from Yajnavalkya. It is mainly pointing out to the immanent aspect of Brahman. The Hiranyagarbha or Sutratma that pervades everything and every being can be worshipped in various forms as the presiding deity of that form. This helps the spiritual aspirant to grow and mature spiritually until he/she is able to fully realize the absolute formless, attribute-less Brahman.
After this long question and answer session, the Upanishad again described the Absolute Brahman in negative terms, as 'Neti, Neti' 'Not this, Not this' - beyond time and space, beyond name and form, beyond body and mind. Then Yajnavalkya says to Shakalya, 'I ask you about that Absolute Self/Brahman/God that is known only through Upanishads, do you know it. If not, your head shall fall.'
Since Shakalya did not know his head fell off. While his body was being carried back, mistaking the body as something eatable, dogs snatched it. The gruesome end of Shakalya is narrated to highlight that one should not be disrespectful towards Self-Realized Beings and should rather be humble and respectful.

How to know this Brahman which is described as negation of everything? Can it be indicated positively? To answer these questions and also to point of the cause of phenomenal world, the Upanishad again starts another story.
Yajnavalkya asked the assembly of Brahmanas, 'Revered Brahmanas, whichever among you wishes to ask me questions can do so, or all of you can ask. Or I shall ask questions to whichever among you so wishes, or to all of you.' None of the assembled Brahmanas dared to say anything. Then Yajnavalkya asked the assembly a question by first illustrating the similarities between a tree and human being. His question was: 'If a tree is pulled out from its roots, it no longer sprouts. From what roots, does a mortal spring forth after he is cut of by death?'
Yajnavalkya then added, 'If you think he is ever born, I say, no he is born again. Now who should bring him forth?'
The Brahmanas remained silent as they were ignorant of the Truth. Here it can be seen that Yajnavalkya followed the well-established practice of allowing opportunity to everyone in the assembly of Brahmans to ask questions and only after following all the protocols take the cows. Since nobody could answer him, he had won the challenge and took away the cows.

The story ends here but the Upanishad proceeds to answer Yajnavalkya's question: 'The cause of issuing forth of beings and creation is Consciousness and Bliss absolute i.e. Brahman - supreme goal of a Self-realized seer as well as the giver of results of Karma to people engaged in Karma.'

Next : Chapter IV