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 Chapter V Chapter VI

Now the Khila-Kanda starts, which deals with Karma and Upasana and hence consists of narration of various worships/meditations.

The first Brahmana of this chapter is the famous Shanti-Mantra -- ॐ | पूर्णमद: पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते || -- Om. That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite (Brahman) alone.
The mantra given for meditation here is ॐ खं ब्रह्म i.e. Om is the ether-Brahman; here the word 'Om' is used as a means to the meditation on the Brahman. 'Om' points towards the unconditioned infinite Pure Consciousness-Bliss Brahman. 'Ether' here too refers to Supreme Self and not physical entity. 'Om' is the Veda or the name of Brahman. Thus 'Om' is described here as the means (through meditation on it or chanting of it) to attain to the knowledge of Brahman.

In this section the discipline of self-control is explained through a story; Sri Shankaracharya in his commentary narrates it thus:
'Three classes of Prajapati's sons lived a life of continence, i.e. lived as students, since continence is the most important part of a student's life, with their father, Prajapati. Who were they? The gods, men and Asuras, in particular. Of them, the gods, on the completion of their term -- what did they do? said to their father, Prajapati, "Please instruct us." When they thus sought his instruction, he told them only the syllable "Da"; and saying it the father asked them, "Have you understood the meaning of the syllable I told you by way of instruction, or not?"
The gods said, "We have."
"If so, tell me what I said."
The gods said, "You tell us: Control yourselves, for you are naturally unruly."
The other said, "Yes, you have understood rightly."'(Swami Madhavananda translation)
Then the human beings said to Prajapati, "Please instruct us." He instructed them the same syllable "Da"; and enquired if they understood the instruction. They replied, "Yes, we have. You want us to give donations."
Similarly happened in the case of Asuras (wicked beings) and they understood the same instruction to mean "Compassion".

Thus, gods, who are running after sense-pleasures, interpreted the instruction ("Da") to mean "Dama" (Control of senses); human being, who are misers, interpreted the instruction to mean "Dana" (Donate, give away); while the wicked ones, their nature being cruel, interpreted it to mean "Daya" (Compassion). For spiritual progress an aspirant's mind must develop these ethical virtues before it is capable of Self-Knowledge.

Spiritual practices essential for the realization of Absolute Self/Brahman have been explained, now in order to explain the spiritual practices related to conditioned Self/Brahman i.e. those which make the soul ascend to higher spheres of existence, this section is started.
Prajapati mentioned earlier is indicated here to mean the inner divine principle in the hearts of all beings. Just as there is meditation prescribed in Upanishads on the individual letters of Om (A, U, M), here in this section Upasana/Meditation is being described related to the individual letters of the word हृदय hridaya (Heart). One who meditates and realizes the significance of the first letter 'Hr' (that it is the Heart to which his own senses and external objects of the senses continuously bring in inputs), to him presents/gifts are brought by his own people and by all others. One who meditates and realizes the significance of the second letter 'Da' (that it is the Heart which gives power/Illumination to his own senses and to the external objects), to him power is given by his own people and by all others. Similarly, one who meditates and realizes the significance of the third letter 'Ya' (with the meaning 'to go'), attains to heavenly abode.
If the meditation on the letters of the word Hridaya has such great results, what to speak of the meditation on the import of the word Hridaya. In this way the knowledge of the Self is glorified.

The present section enjoins meditation on Self/Brahman (referred as Hridaya in previous section) as Satya i.e. 'Sat' (gross) and 'Tyat' (subtle). The Absolute Self/Brahman Itself appears as gross and subtle bodies and phenomenon. One who thus realizes this Self as the substratum of gross and subtle, conquers everything. Self-realized seers do not see 'others' and 'world' separate from themselves.

This section is for the praise of Satya-Brahman referred to in previous section. This Satya-Brahman is first-born. How is he first-born? It is explained as: In the beginning there was 'Water' -- the word here means the unseen, subtle essence of oblations offered in Vedic sacrifices. It also means the undifferentiated Brahman, the potential unmanifest cause (अव्यक्त avyakta) of phenomenal world and all souls. From it comes out Satya-Brahman i.e. Prajapati, the Supreme Creator or Projector of the universe; hence He is great and worthy of worship/meditation. Satya consists of three syllables -- 'Sa' (Truth), 'Ti' (Untruth), and 'Ya' (Truth). Thus, untruth is enclosed in Truth and is insubstantial. The illusory world and souls are insubstantial while the Absolute Reality of Brahman/Self which is Truth alone real. One who realizes thus is not affected by untruth/non-self (body-mind complex).

Further, meditation techniques on different parts of the body of Satya-Brahman is being described: that which is Satya is that Sun -- the being who is in the Solar Orb and the corresponding being who is in right eye. These two are interconnected. The former rests on the latter through the rays, and the latter rests on the former through the function of eyes. When a human being is about depart from gross body, he sees Solar Orb as clear (sans the tremendous lustre of beams, similar to the moon). The rays no longer come to him.
Now this being who is in the Solar Orb, Satya-Brahman, is compared with Vyahritis (Bhur, Bhuvar, Svar); the syllable 'Bhur' is the head as the similarity of being one head and one syllable; the word 'Bhuvar' is the arms as arms are two and the word has two syllables; the word 'Svar' is the feet for there are two feet and the word has two syllables. His secret name is 'Ahar'. He who realizes thus destroys and shuns evil. The next mantra is similar to this one except that the secret name 'Ahar' that was mentioned for cosmic aspect of Brahman in Solar Orb is referred here as 'Aham' in the individual aspect present in the right eye of human being.

Since Brahman has many limiting adjuncts, each with diverse forms, a meditation on the same Brahman as possessed of the limiting adjunct of the mind is enjoined.
This being identified with the mind and resplendent is realized by the seers in their heart like a tiny grain of rice or barley. He is the Supreme Lord of all, ruler of all, and governs everything.

Now, another meditation on the same Satya-Brahman, with a particular result is being introduced. They say that the lightening is Brahman as it dispels the darkness caused by clouds. He who knows that the lightening is Brahman, scatters evils that are ranged against him, for lightening is indeed Brahman.

Another meditation on the same Brahman is being mentioned -- that the speech is Brahman. Sri Shankaracharya explains the mantra in his commentary as:
''Speech' here means the Vedas. One should meditate upon that speech (the Vedas) as, i.e. as if she was, a cow. Just as a cow secretes milk through her four teats for her calf to suck, so does this cow, speech, secrete through her four teats, to be presently mentioned, food for the gods etc. that is comparable to milk. Now what are those teats, and who are those for whom she secretes the food? The gods, corresponding to a calf, live on two of the teats of this cow, speech. Which are they? The sounds 'svaha' and 'vashat', for through them oblations are offered to the gods. The men on the sound ‘hanta’: Food is given to men with the use of the word 'hanta' (if you want). The manes on the sound 'svadha', for food is offered to the manes to the utterance of this word. Her bull, the bull for that cow, speech, is the vital force, for the Vedas are rendered fruitful by the vital force, and her calf the mind, for she is stimulated to secretion by the mind; because the Vedas are applied to a subject that has been thought over by the mind, therefore the mind stands for the calf. He who meditates upon this cow, speech, as such, attains identity with her.'(Swami Madhavananda translation)

Another meditation like the preceding ones is: one should meditate on the inner digestive fire of the body as Vaishvanara or Virat (Cosmic gross collective); this inner digestive heat is referred as fire because it makes noise like fire. How to hear that noise? The ears need to be closed to cut out the external noise, then the inner noise of digestive fire is heard. Incidentally it is also mentioned that the person on his deathbed does not hear this noise.

This section describes the goal and the results of all meditations. When a man, who is adept in these meditations, departs from this world, the air in the sky gives him way, by making a hole of the size of chariot-hub, to proceed further. The soul moving further comes across Sun as the watchman to the gate of further journey; to this saintly soul, the sun makes way by making an opening of the size of hole of a tabour. Going upwards through that he reaches moon, which to gives way by making a drum-sized hole; then finally the soul reaches the highest sphere of existence -- BrahmaLoka (HiranyagarbhaLoka), where there are no mental and physical sufferings. There it remains for a long time -- lifetime of Hiranyagarbha i.e. millions of human years.

This section describes the result of austerity: That indeed is great austerity when a man suffers during last moments of his life, is carried after death to forest for cremation, and is offered to fire during cremation, for he attains to higher spheres of existence due to these.

Another meditation: Some say that food is Brahman. It is not so, for food rots without the vital force. Others say that the vital force is Brahman. It is not so, for the vital force dries up without food. But these two deities being united attain their highest. So, a boy named Pratrada said to his father, 'What good indeed can I do to one who knows like this, and what evil indeed can I do to him either?' The father, with a gesture of the hand, said, ‘Oh, no, Pratrada, for who would attain his highest by being identified with them?' Then he said to him this: 'It is "Vi"; food is "Vi", for all these creatures rest on food. It is "Ram". The vital force is "Ram", for all these creatures delight if there is the vital force.' On him who knows as above, all creatures rest, and in him, all creatures delight.

Yet another meditation: One should meditate on vital force as Uktha (a hymn of praise). Vital force is the Uktha, for it raises this universe (without vital force a human being is corpse). From him who knows as above, rises a son who is a knower of the vital force (visible result), and he achieves union with and abode in the same world as the Uktha (invisible result).
Similarly, one should meditate on vital force as Yajus (one among the four Vedas, here used figuratively). Vital force is the Yajus, for all these beings are joined (word for 'to join' in Sanskrit -- Yoga) with one another if there is the vital force. All beings are joined for the eminence of him who knows as above, and he achieves union with and abode in the same world as the Yajus i.e. vital force.

Also, one should meditate on vital force as Saaman (one among the four Vedas, here used figuratively). Vital force is the Saaman, for all these beings are united (word for 'to unite' in Sanskrit -- sangheet) if there is the vital force. For him who knows as above all beings are united, and they succeed in bringing about his eminence, and he achieves union with and abode in the same world as the Saaman i.e. vital force.
And, one should meditate on vital force as Kshatra (the protector). Vital force is the Kshatra, for it protects the body from wounds. He who knows as above attains this Kshatra (vital force) that has no other protector, and achieves union with and abode in the same world as Kshatra.

Sri Shankaracharya introduces this section as: 'The meditation on Brahman as possessed of different limiting adjuncts such as the heart has been stated. Now the meditation on it as possessing the limiting adjunct of the Gayatri has to be stated; hence the present section. Gayatri is the chief of the metres. (Gayatri [or Savitri] is the most sacred verse of the Vedas. It reads as follows: Tat saviturvarenyam, bhargo devasya dhimahi, dhiyo yo nah pracodayat -- "We meditate on the adorable glory of the radiant sun. May he direct our intellect!" (R. III. lxii. 10). There is also a metre called Gayatri which has three feet, of eight syllables each. It will be seen that the verse Gayatri is in this metre. Shankara seems to have both these senses in mind).
It is called Gayatri because, as will be said later on, it protects the organs of those who recite it. Other metres have not this power. The verse Gayatri is identical with the vital force, and the latter is the soul of all metres. The vital force, as has been said, is called the Kshatra on account of its protecting the body by healing its wounds; (and Gayatri saves the organs of its reciters. So) Gayatri is identical with the vital force. Hence the meditation on Gayatri is being particularly enjoined. There is another reason. It is the cause of the birth of the Brahmanas, the noblest among the twice-born. From the passage, "He created the Brahmana through Gayatri, the Kshatriya through Trishtubh, and the Vaishya through Jagati" (Va. IV. 3, adapted), we know that the second birth of the Brahmana is due to Gayatri. Therefore, it is chief among the metres.' (Swami Madhavananda translation)
The Upanishad mantra equates the three worlds with Gayatri: 'Bhumi' (the Earth), 'Antariksha' (Sky), and 'Dyaus' (Heaven) make eight syllables and the first foot of Gayatri has eight syllables. So, the above three worlds constitute the first foot of Gayatri. He who knows the first foot of the Gayatri to be such wins as much as there is in those three worlds.

The second mantra in the section equates three Vedas with Gayatri and advocates another meditation: 'Ruchah' (RigVeda), 'Yajunshi' (YajurVeda), and 'Samani' (SamaVeda) make eight syllables, and the second foot of the Gayatri has eight syllables. So, the above three Vedas constitute the second foot of the Gayatri. He who knows the second foot of the Gayatri to be such wins as much as that treasury of knowledge, the three Vedas has to confer.
In the next mantra, for the third foot of Gayatri, the three Pranas (vital forces) are taken up: Prana, Apana, Vyana make syllables and the third foot of the Gayatri has eight syllables. So, the above three forms of vital forces constitute the third foot of the Gayatri. He who knows the third foot of the Gayatri to be such wins all the living beings that are in the universe. Now, its Turiya, the apparently visible, supermundane foot is indeed this -- the sun that shines. 'Turiya' means fourth. 'Apparently visible foot' because he is seen, as it were. 'Supermundane' because he shines on the whole universe as its overlord. He who knows the fourth foot of the Gayatri to be such shines in the same way with splendour and fame.
That Gayatri with three feet which has been described, which comprises the three worlds, the three Vedas, and the vital-forces, rests on this fourth, apparently visible, supramundane foot, because the sun is the essence of the gross and subtle universe. That fourth foot (sun) again rests on Truth. What is Truth? It is eye, because the witness of 'seeing' has more value than witness of 'hearing'. Thus, the fourth foot rests on eye. That Truth rests on strength. Vital forces are the strength. So, the Gayatri rests ultimately on the vital forces within the body. Gayatri is the vital force into which everything else rests. Savitri, the hymn taught to pupil during holy thread investing-ceremony, is none other than Gayatri, the vital-force or the self of the universe.
The pupil is thus saved from any harm to his limbs, from going to hell, and from other calamities.

Some followers of certain recensions of Veda communicate to the pupil that Savitri metre is produced from Anushtup metre; they say, 'Speech is Anushtup, we shall impart that to the pupil.' This is not proper, Savitri which is Gayatri should be imparted to the pupil as it is the vital force which makes the knower of it Self-realized. To such a seer nothing is too big, he being identified with universe itself.

Next it is mentioned that Gayatri be meditated upon with all its four parts and not just three parts; to stress this point it is shown that how each part of Gayatri, when meditated upon to the exclusion of other parts, results in corresponding huge gain in the form of attaining all worlds, knowledge etc. Then the salutation mantra for Gayatri is stated as: 'O Gayatri, thou art one-footed, with the three worlds as thy first foot, two-footed, with the three Vedas as thy second foot, three-footed, with the three forms of the vital force as thy third foot, and four-footed, with the sun as thy fourth foot. Thus, thou art attained or known by the meditating aspirants. Beyond that thou art without any feet, in thy own supreme, unconditioned form. Thou hast no foot (Pada), that is, means of attainment, for thou art unattainable, being the Self, described as "Not this, not this." Hence salutation to thee, the fourth, apparently visible, supra-mundane foot, in thy relative aspect!'
The Upanishad now narrates an anecdote in order to praise the mouth of Gayatri and its knower. Janaka, Emperor of Videha, is said to have told Budila, the son of Ashvatarashva, 'Well, you gave yourself out as a knower of the Gayatri; then why, alas, are you carrying (me) as an elephant?' He replied, 'Because I did not know its mouth, O Emperor.' 'Fire is its mouth. Even if they put a large quantity of fuel into the fire, it is all burnt up. Similarly, even if one who knows as above commits a great many sins, he consumes them all and becomes pure, cleansed, undecaying and immortal.'

Now the Upanishad explains a mantra, which a prayer of a dying person who has performed worship/meditation along with karma and which appears in Ishopanishad too. It is as follows: 'The face (nature) of Satya (Brahman) is hidden (as it were) with a golden vessel. O Pushan (nourisher of the world -- Sun), remove it, so that I, whose reality is Satya, may see (the face). O Pushan, O solitary Rishi (seer or traveller), O Yama (controller), O Surya (Sun), O son of Prajapati (God or Hiranyagarbha), take away thy rays, curb thy brightness. I wish to behold that most benignant form of thine. I myself am that person; and I am immortal. (When my body falls) may my vital force return to the air (cosmic force), and this body too, reduced to ashes, (go to the earth)! O Fire, who art the syllable ‘Om, O Deity of deliberations, recollect, recollect all that I have done, O Deity of deliberations, recollect, recollect all that I have done. O Fire, lead us along the good way towards our riches (deserts, fruits of our good deeds). O Lord, thou knowest everybody's mental states; remove the wily evil from us. We utter repeated salutations to thee.'

Next : Chapter VI