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

It has been stated that Gayatri is the vital force; but why is Gayatri the vital force and no other organs of action such like speech? The Upanishads gives the answer: 'because vital force is the oldest and greatest.' One who realizes thus becomes oldest and greatest among his relatives.
But how is vital-force (prana) oldest and greatest? Sri Shankaracharya explains: 'The vital force is indeed the oldest and greatest. But how is one to know that it is such, since at conception all the organs (of the embryo) are equally connected with the formative elements contributed by the parents? The answer is that nevertheless the seed, if lifeless, will not develop; which means that the vital force begins to function earlier than the eye and other organs; hence it is the oldest in age. Besides, the vital force goes on fostering the embryo from the moment of conception, and it is only after it (the vital force) has begun to function that the eye and other organs begin their work. Hence the vital force is legitimately the oldest of the organs.' (Swami Madhavananda translation)

Then, He who knows the Vasishtha (that which best helps to dwell or cover) becomes the Vasishtha among his relatives. The organ of speech is indeed the Vasishtha. He who knows it as such becomes the Vasishtha among his relatives as well as among those of whom he wants to be such.
He who knows Pratishtha (that which has steadiness) lives steadily in difficult as well as smooth places and times. The eye indeed is Pratishtha, for through the eye one lives steadily in difficult as well as smooth places and times. He who knows it as such lives steadily in difficult as well as smooth places and times.

He who knows Sampad (prosperity) attains whatever object he desires. The ear indeed is Sampad, for all these Vedas are acquired when one has the ear (intact). He who knows it to be such attains whatever object he desires.
He who knows the abode becomes the abode of his relatives as well as of other people. The Manas (faculty of mind cogitating the pros and cons of any matter) indeed is the abode. He who knows it to be such becomes the abode of his relatives as well as of other people.
He who knows Prajati (that which has the attribute of generation) is enriched with children and animals. The seed (organ or procreation) has this attribute. He who knows it to be such is enriched with children and animals.

These organs, disputing over their respective greatness, went to Brahman and said to him, 'Which of us is the Vasishtha?' He said, 'That one of you will be the Vasishtha, who departing from among yourselves, people consider this body far more wretched.'
The organ of speech went out. After staying a whole year out, it came back and said, 'How did you manage to live without me?' They said, 'We lived just as dumb people do, without speaking through the organ of speech, but living through the vital force, seeing through the eye, hearing through the ear, knowing through the mind and having children through the organ of generation.' So, the organ of speech entered. Similarly, organ of sight, organ of hearing, mind, organ of generation went out, but the functioning of other parts was not impaired and body did not die.
Then the vital force started to depart and immediately all other organs were about to be dislodged from their respective places! Then they all requested vital-force to not depart, vital-force replied that then they should present it with tributes, as vital-force was pre-eminent among all of them. They all agreed to this.

This conversation is presented so as to clearly imbibe on the mind of spiritual aspirant the pre-eminence of vital-force over other organs and to present him/her, the technique to analyse the pre-eminence of vital-force among all organs, so that meditation on vital-force can be finalized.
The tribute offered by organ of speech was 'attribute of Vasishtha', that by eye was 'attribute of steadiness', by ear was 'attribute of prosperity', by mind was 'attribute of abode', by organ of generation was 'attribute of generation'. Then the vital-force said, 'Then what will be my food and dress?' They answered, 'Whatever is (known as) food, including dogs, worms, insects and moths, is your food, and water your dress.' He who knows the food of the vital force to be such, never happens to eat anything that is not food, or to accept anything that is not food. Therefore, wise men who are versed in the Vedas sip a little water just before and after eating. They regard it as removing the nakedness of the vital force.

Sri Shankaracharya writes, 'The connection of the present section beginning with, "Svetaketu, the grandson of Aruna, came," etc., with the preceding portion of the book is this: This is a supplementary section, and what was left out before is now being stated. At the end of the fifth chapter, the person who combines rites and meditation is begging the fire for a passage: "O Fire, lead us along the good way," etc. Now the Mantra seems to suggest that there are many ways, for it has specified "the good way"; and these ways are the routes by which one obtains the results of one's deeds. It will be said later on, "Doing which," etc. (VI. ii. 2). Naturally one may ask how many these routes are. Hence the present section is introduced to bring together all the different ways of transmigration, to show that they are just so many, and that these are the results of one's natural actions, as well as of rites combined with meditation that are enjoined by the scriptures. Although in the passage, "Two classes of Prajapati's sons," etc. (I. iii. 1), the natural form of evil has been indicated, yet its results have not been particularly pointed out. Only the results of rites performed in accordance with the scriptures have been shown there in the passage concluding with the identification with the three kinds of food; for in commencing the pursuit of the knowledge of Brahman, an, aversion to these also is considered necessary. Even there it has only been said that mere rites lead to the world of the Manes, and meditation as well as rites combined with it leads to heaven. It has not been stated which way leads to the world of the Manes, and which to heaven. That too has to be fully stated in this supplementary section, which is therefore being taken up. It is also desirable to bring all things together at the conclusion of the Upanishad.'

Thus, in this section different ways of transmigration will be summed up; this being the highest result of rites. This is narrated through the anecdote of Shvetaketu going to the assembly of Panchalas. Sri Shankaracharya writes, 'Shvetaketu, the grandson of Aruna, after being taught by his father, came to the assembly of the Panchalas to display his learning. The Panchalas were famous (for their learning). With the proud idea of conquering first their assembly, and then the royal court, he approached Pravahana, the son of Jivala, and the King of Panchala, who was being waited on by his servants. ... The King had already heard of his pride of learning, and wished to teach him a lesson. Seeing him, he addressed him as soon as he arrived, 'Boy!' The prolongation of the accent in the address is expressive of censure. Thus addressed, he replied, 'Yes, sir [Bho].' Though a Ksatriya is not entitled to this form of address [Bho], he used it in anger. The King said, 'Have you been taught by your father?' The other said, 'Yes, I have. If you are in doubt, you can question me.'

The king then asked a series of questions and Shvetaketu replied: 'Do you know how these people diverge after death?'
'No, I do not know.'
'Do you know how they return to this world?'
'No.'
'Do you know how the other world is never filled by so many people dying thus again and again?'
'No.'
'Do you know after how many oblations are offered water (the liquid offerings) rises up possessed of a human voice (or under the name of man) and speaks?'
'No.'
'Do you know the means of access to the way of the gods, or that to the way of the Manes -- doing which people attain either the way of the gods or the way of the Manes? We have heard the words of the Mantra: "I have heard of two routes for men, leading to the Manes and the gods. Going along them, all this is united. They lie between the father and the mother (earth and heaven)."'
'No, I do not know any of this.'

Then the king invited him to stay. But the boy, disregarding the invitation to stay, hurried back to his father and said to him, 'Well, did you not tell me before that you had (fully) instructed me?'
The father said to the boy, 'How (did you get hurt), my sagacious child?'
Shvetaketu replied, 'That wretch of a Kshatriya (i.e. the king) asked me five questions, and I knew not one of them.'
Then the father asked, 'Which are they?' The boy told the questions; listening to them the father said, 'My child, believe me, whatever I knew I told you every bit of it, but come let us go there and live as students (to learn these things from him).' But the boy said he won't come. So, the father, Aruni, went to the king Pravahana.

The king welcomed him and offered him proper respects. Then the king said that we will give Aruni a boon. So, Aruni said to him, 'You have promised me this boon. Please tell me what you spoke to my boy about.'
King replied, 'This comes under heavenly boons, please ask some human boon.'
Aruni replied, 'You know that I already have gold, cattle, horses, maid-servants, retinue, and dress. Be not ungenerous towards me alone regarding this plentiful, infinite, and inexhaustible (wealth).'
The king said, 'Then you must seek it according to the form.'
Aruni requested accordingly, 'I approach you (as a student).'
In ancient times if a Brahmin had to approach a Kshatriya or a Vaishya for obtaining knowledge then he was not needed to bow down to them but merely state his discipleship. This was according to the well-established 'Varnashrama' system which takes into consideration the innate tendencies of various classes of people in society.

When Aruni stated his discipleship, the King apologised him for earlier refusal to grant the boon on the point of human boon v/s heavenly boon. And added that prior to this occasion, the knowledge sought by him was not given to Brahmins and it was the exclusive domain of Kshatriyas. But now he will impart it to Aruni since the attitude of discipleship is there in Aruni.
The King then answered the fourth question (related to the oblations offered in sacrificial fire) first:
'That world (heaven), O Gautama, is fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinder, and the intermediate quarters its sparks. In this fire the gods offer faith (liquid oblations in subtle form). Out of that offering King Moon is born (a body is made in the moon for the 'sacrificer').' The return of the 'sacrificer' to Earth is then described: 'Parjanya (god of rain), O Gutama, is fire, the year is its fuel, the clouds its smoke, lightening its flame, thunder its cinder, and the rumblings its sparks. In this fire the gods offer King Moon. Out of that offering, rain is produced.'
Then the third fire, 'This world, O Gutama, is fire, the earth is its fuel, the fire its smoke, night its flame, the moon its cinder, and the stars its sparks. In this fire the gods offer rain. Out of that offering, food is produced.'
Fourth fire, 'Man, O Gutama, is fire, the open mouth is its fuel, the vital force its smoke, speech its flame, the eye its cinder, and the ear its sparks. In this fire the gods offer food. Out of that offering, seed is produced.'
And finally, the fifth fire, 'Woman, O Gutama, is fire. In this fire the gods offer the seed. Out of that offering, a man is born. He lives as long as he is destined to live. Then when he dies, they carry him to be offered in the fire. The fire becomes his fire, the fuel, the smoke his smoke, the flame his flame, the cinder his cinder, and the sparks his sparks. In this fire, the gods offer the man. Out of that offering the man emerges radiant.'

Then the Upanishad continues, 'Those who know this as such, and those others who meditate with faith upon the Satya-Brahman in the forest, reach the deity identified with the flame, from him the deity of the day, from him the deity of the fortnight in which the moon waxes, from him the deities of the six months in which the sun travels northward, from them the deity identified with the world of the gods, from him the sun, and from the sun the deity of lightning. (Then) a being created from the mind (of Hiranyagarbha) comes and conducts them to the worlds of Hiranyagarbha. They attain perfection and live in those worlds of Hiranyagarbha for a great many superfine years. They no more return to this world. While those who conquer the worlds through sacrifice, charity and austerity, reach the deity of smoke, from him the deity of night, from him the deity of the fortnight in which the moon wanes, from him the deities of the six months in which the sun travels southward, from then the deity of the world of the Manes, and from him the moon. Reaching the moon they become food. There the gods enjoy them as the priests drink the shining Soma juice (gradually, saying, as it were), 'Flourish, dwindle.' And when their past work is exhausted, they reach (become like) this ether, from the ether air, from air rain, and from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man, thence in the fire of woman, whence they are born (and perform rites) with a view to going to other worlds. Thus do they rotate. While those others who do not know these two ways become insects and moths, and these frequently biting things (gnats and mosquitoes).'

Thus ends the narration of the Panchagni Vidya (the spiritual meditation/technique of five fires) which is primarily for householders and not for monks.

The results of meditation and rites have been stated in previous sections. Out of these, meditation is independent, but rites depend on both divine and human wealth. So for the sake of rites, wealth must be acquired, and that in a harmless way. Hence for that purpose the ceremony called 'Mantha' (paste) is being inculcated as a means to attaining greatness; for if greatness is attained, wealth follows as a matter of course. So the Upanishad says:
'He who wishes to attain greatness (should perform) on an auspicious day in a fortnight in which the moon waxes, and under a male constellation, during the northward march of the sun, (a sacrifice in the following manner): He should undertake for twelve days a vow connected with the 'Upasads' (i.e. live on milk), collect in a cup or bowl made of fig wood all herbs and their grains, sweep and plaster (the ground), purify the offerings in the prescribed manner, interpose the 'Mantha' (paste made of those things), and offer oblations with the following Mantras: "O Fire, to all those gods under you, who spitefully frustrate men's desires, I offer their share. May they, being satisfied, satisfy me with all objects of desire! Swaha! To that all-procuring deity who turns out spiteful under your protection, thinking she is the support of all, I offer this stream of clarified butter; Swaha!'

Similarly, next few mantras elaborate the ritualistic steps involved in this process. Here the 'Mantha' is equated with Prana i.e. with the Supreme Power of the Self/Brahman. Then in the end of the section, the ancestral line of teachers and the eulogy for the ritual is given.

This section gives the method by which such a son is obtained who would be excellent in his qualities and who will help achieving this world and the other world. Only a person who knows meditation on vital force and who has performed the 'Mantha' ritual mentioned above correctly, is eligible for this ritual to obtain good son.
The section has details about the procedures/steps a man and woman should perform so as to obtain the son with required qualities. Even rules are given for a couple if they desire a daughter; as also are given the post-natal ceremony details.

In this section long lineage of teachers is given who passed on this knowledge in succession. It also includes a long line of women teachers. Sri Shankaracharya writes in his commentary, 'It has been mentioned that a gifted son is born. Hence the Upanishad is narrating the line of teachers by describing the son through the name of mother. ... ... That Brahman (the Vedas) has come down the line from Prajapati and variously branched of... it is without beginning and without end -- eternal. Salutations to that Brahman (the Vedas) and salutations to the teachers who have followed it.'

Thus ends Brihadaranyaka Upanishad which is vast as the Reality it teaches!

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