Brihadaranyaka Upanishad

40: 1293:, the Brihadaranyaka Upanishad asserts that "Atman exists" (Self exists), that all organic beings (plants, animals, human beings and gods) are all beings are interconnected with each other and Brahman (Cosmic Self); it further asserts that inorganic nature (fire, air, earth, water, space) is the field where the beings act, and where their numerous actions create fruits that they separately and together experience. The Upanishad then states that everything is connected, beings affect each other, organic beings affect the inorganic nature, inorganic nature affects the organic beings, one is the "honey" (result, fruit, food) of the other, everyone and everything is mutually dependent, nourishing and nurturing each other, all stemming from one Brahman, resulting in blissful oneness. This theory appears in various early and middle Upanishads, and parallels 4969: 1059:, like other Upanishads, is uncertain and contested. The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style, and repetitions across texts, driven by assumptions about the likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. Patrick Olivelle states, "in spite of claims made by some, in reality, any dating of these documents (early Upanishads) that attempts a precision closer than a few centuries is as stable as a house of cards". 2637:'He's made of this. He's made of that.' What a man turns out to be depends on how he acts and on how he conducts himself. If his actions are good, he will turn into something good. If his actions are bad, he will turn into something bad. A man turns into something good by good action and into something bad by bad action. And so people say: 'A person here consists simply of desire.' A man resolves in accordance with his desire, acts in accordance with his resolve, and turns out to be in accordance with his action. 6275: 1553:

good and evil, and neither what he has done, nor what he has omitted to do, affects him. (...) He therefore who knows it , becomes quiet, subdued, satisfied, patient, and collected. He sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he became Atman-Brâhmana; this is the Brahma-world, O King, thus spoke Yagnavalkya."

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Eternal, neither coming nor going anywhere, because it is everywhere and in everyone in Oneness (non-dualism). This chapter discusses the widely cited "neti, neti" (नेति नेति, "not this, not this") principle on one's journey to understanding Self. The second brahmanam concludes that Self exists is self-evident, Self is blissfully free, Self is eternally invulnerable, and Self is indescribable knowledge.

4707: 1616: 208: 2459:), the one that is the inner light within the heart. He travels across both worlds, being common to both. Sometimes he reflects, sometimes he flutters, for when he falls asleep he transcends this world, these visible forms of death. When at birth this person takes on a body, he becomes united with bad things, and when at death he leaves it behind, he gets rid of those bad things. 2867:). Ramanuja interprets "neti, neti" not as a complete negation but as an acknowledgment of limitations of human language and conceptualization when describing Brahman. This perspective emphasizes the infinite and glorious nature of the Divine, suggesting that the negation is more about the limitation of our understanding than about Brahman itself. 1225:(I am Brahman). In the last brahmana of the first chapter, the Upanishad explains that the Atman (Self) inspires by being self-evident (name identity), through empowering forms, and through action (work of a living being). The Self, states Brihadaranyaka, is the imperishable one that is invisible and concealed pervading all of reality. 1587:, such as the second and third brahmanam in fifth chapter, append ethical theories, while fourth brahmanam in the fifth chapter asserts that "empirical reality and truth is Brahman". In the fourth brahmanam of sixth chapter, sexual rituals between a husband and wife are described to conceive and celebrate the birth of a child. 3787:

The poem is long, relevant extract in Sanskrit: अन्यतस् अञ्जसा प्रेत्य सम्भवस् | यद् समूलम् उद्वृहेयुर् अवृहेयुर् | वृक्षम्न पुनराभवेत्। मर्त्यस् स्विन् मृत्युना वृक्णस्कस्मान्मूलात्प्ररोहति ॥ ६ ॥ जात एव न जायते | को न्वेनं जनयेत्पुनः | विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्ति ष्ठमानस्य तद्विद इति

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Clearly, this self is brahman—this self that is made of perception, made of mind, made of sight, made of breath, made of hearing, made of earth, made of water, made of wind, made of space, made of light and the lightless, made of desire and the desireless, made of anger and the angerless, made of the

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asserts that the mind creates desire, with its basis rooted in pleasure. It states that the eye is the cause of material wealth, as wealth is created through sight, whereas the ears represent spiritual wealth, as knowledge is shared through listening. In the dialogue between Yajnavalkya and Maitreyi,

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This self (atman) is the honey of all beings, and all beings are the honey of this self. The radiant and immortal person in the self and the radiant and immortal person connected with the body (atman)—they are both one's self. It is the immortal; it is brahman; it is the Whole. This very self (atman)

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the form other is without a fixed shape, is immortal and in motion. It also refers to "the person within the sun's orb" as well as to "breath and the space within the body". Furthermore, "the visible appearance of this person is like a golden cloth, or white wool, or a red bug, or a flame, or a white

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Max Müller and Paul Deussen, in their respective translations, describe the Upanishad's view of "Self" and "free, liberated state of existence" as, " is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. He is beyond

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engage in a dialogue about love and spirituality. Yajnavalkya states that one doesn't connect with and love forms, nor does one connect or love mind, rather one connects with the Self, the Self of one's own and one's beloved. All love is for the sake of one's Self, and the Oneness one realizes in the

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on theory of dreams, positing that human beings see dreams entirely unto themselves because mind draws, in itself, the powers of sensory organs, which it releases in the waking state. Brihadaranyaka in brahmana 3 asserts that the human mind can perceive and construct its own reality. Mind is a means,

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He is that great unborn Self, who consists of Knowledge, is surrounded by the Prânas (life-force), the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king

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The seventh brahmana explores the interconnectedness of the Self with all of existence, emphasizing its role as the inner controller, often without the knowledge of beings. It asserts that the Self is the true essence. The ninth brahmana, the longest in the third chapter, introduces the "neti, neti"

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also explains the Brahman with the phrase "the self within all is this self of yours," and this is said to be "the one who is beyond hunger and thirst, sorrow and delusion, old age and death." He also calls the Brahman-atman the "inner controller, the immortal" which is present in earth, water (and

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The fourth brahmana of the third chapter asserts, "it is your Self which is inside all", all Selfs are one, immanent and transcendent. The fifth brahmana states that profound knowledge requires one to give up showing off one's erudition, then to adopt childlike curiosity and simplicity, followed by

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engage in philosophical inquiries and debates, exploring the ultimate truth and the imperishable nature of reality. The discussions explore deep philosophical ideas, highlighting the importance of seeking spiritual wisdom and the quest to understand the timeless, unchanging reality that transcends

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In the second brahmanam, the Upanishad explores the question, "what happens to Self after one dies?", and provides the root of two themes that play a central role in later schools of Hinduism: first, the concept of Self as individual Selves (dualism), and second, the concept of Self being One and

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As a spider sends forth its thread, and as tiny sparks spring forth from a fire, so indeed do all the vital functions (prana), all the worlds, all the gods, and all beings spring from this self (atman). Its hidden name (upanisad) is 'The real behind the real,' for the real consists of the vital

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principle, which is later discussed along with the analogical equivalence between the physical features of a man and those of a tree. It highlights that the root of a man is his Self. The last hymns of chapter 3 in Brihadaranyaka Upanishad also attest to the prevalent practice of the renouncing

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Self of the beloved. He then asserts that this knowledge of the Self, the Self, and Brahman is what makes one immortal, and the connection is also immortal. All longing is the longing for the Self, as the Self represents the true, the immortal, the real, and infinite bliss.

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the highest Brahman" as "the heart," which is "the abode of all beings" and "the foundation of all beings." This brahman in the space of the heart is said to be "the controller of all, the lord of all, the ruler of all," and is not affected or changed by karma (action).

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The fourth brahmanam continues to build the thematic description of Atman-Brahman (Self) and the state of self-realization as achieved. Yajnavalkya declares that knowledge is Self, knowledge is freedom, knowledge powers inner peace. In hymn 4.4.22, the Upanishad states:

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was in all likelihood composed in the earlier part of 1st millennium BCE, in the 7th–6th century BCE, give or take a century or so, according to Patrick Olivelle.The text was likely a living document and some verses were edited over some time before the 6th century BCE.

1324:(liberation). Paul Deussen calls the presentation of ancient scholar Yajnavalkya in this chapter "not dissimilar to that of Socrates in the dialogues of Plato". Among other things, the chapter presents the theory of perceived empirical knowledge using the concepts of 2471:

When a chunk of salt is thrown in water, it dissolves into that very water, and it cannot be picked up in any way. Yet, from whichever place one may take a sip, the salt is there! In the same way this Immense Being has no limit or boundary and is a single mass of

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The text also contains some speculations about the afterlife. In one passage, Yajñavalkya is asked what happens to a man who has died and he states that after death "a man turns into something good by good action (karma) and into something bad by bad action."

1328:(sense). It lists 8 combinations of graha and atigraha: breath and smell, speech and name (ideas), tongue and taste, eye and form, ear and sound, skin and touch, mind and desire, arms and work respectively. The sages debate the nature of death and whether any 2665:

As a caterpillar, when it comes to the tip of a blade of grass, reaches out to a new foothold and draws itself onto it, so the self (atman), after it has knocked down this body and rendered it unconscious, reaches out to a new foothold and draws itself onto

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This innermost thing, this self (atman)—it is dearer than a son, it is dearer than wealth, it is dearer than everything else...a man should regard only his self as dear to him. When a man regards only his self as dear to him, what he holds dear will never

1580:, which literally means "supplementary section, or appendix". Each brahmanam in the supplement is small except the fourteenth. This section, suggests Paul Deussen, was likely written later to clarify and add ideas considered important in that later age. 1504:(conscious, aware, self) consisting of knowledge is oblivious to everything within or without. Clearly, this is the aspect of his where all desires are fulfilled, where the self is the only desire, and which is free from desires and far from sorrows. 2496:—it is one's self (atman) which one should see and hear, and on which one should reflect and concentrate. For by seeing and hearing one's self, and by reflecting and concentrating on one's self, one gains the knowledge of this whole world. 2484:). He is ungraspable, for he cannot be grasped. He is undecaying, for he is not subject to decay. He has nothing sticking to him, for he does not stick to anything. He is not bound; yet he neither trembles in fear nor suffers injury. 1220:

metaphysical premise that Atman and Brahman are identical Oneness. It asserts that because the universe came out of nothingness when the only principle existent was "I am he", the universe, after coming into existence, continues as

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other elements) but is different from them and controls them from within. This self "sees, but he can't be seen; he hears, but he can't be heard; he thinks, but he can't be thought of; he perceives, but he can't be perceived."

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is the lord and king of all beings. As all the spokes are fastened to the hub and the rim of a wheel, so to one's self (atman) are fastened all beings, all the gods, all the worlds, all the breaths, and all these bodies (atman).

2861:. Shankara interprets it as a negation of all empirical attributes and forms. According to Shankara, Brahman (ultimate reality) is beyond all distinctions and is the only true reality, and everything else is an illusion ( 2811:

looks at reality as being indescribable and its nature to be infinite and consciousness-bliss. The cosmic energy is thought to integrate in the microcosm and in the macrocosm as well as the individual and the universe.

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Now, a man who does not desire—who is without desires, who is freed from desires, whose desires are fulfilled, whose only desire is his self—-his vital functions (prana) do not depart. Brahman he is, and to brahman he

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prevails after one dies. After ruling out six of the sensory actions, they assert that one's ideas (name) and one's actions and work (karma) continue to have an impact on the universe even after one's physical death.

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Those who know the truth of brahman-atman become "calm, composed, cool, patient, and collected" and are not affected by evil or doubt. The text also states that those who are without desire will go to Brahman after

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This person here is made of mind and consists of light. Lodged here deep within the heart, he is like a grain of rice or barley; he is the lord of all, the ruler of all! Over this whole world, over all there is, he

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of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded. He who knows him , becomes a Muni. Wishing for that world, mendicants leave their homes.

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The world there is full; the world here is full; dullness from fullness proceeds. After taking fully from the full, it still remains completely full. Brahman is space. The primeval one is space. Space is

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Masek and Lewandowski (2013), The self expansion model of motivation and cognition, in The Oxford Handbook of Close Relationships (Editors: Simpson and Campbell), Oxford University Press,

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begins with a dialogue between King Janaka and Yajnavalka. It explores various aspects of the "Self exists" theory, its phenomenal manifestations, and its philosophical implications on

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prone to flaws. It emphasizes the struggle to realize the true, unknowable nature of Atman-Brahman, described as "neti, neti" (not this, not this), beyond qualities or characteristics.

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husband and wife, the Upanishad suggests that one does not love an object for the sake of the object but for the sake of the subject, which is the Self (the Self of the other person).

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asserts that the world is more than just matter and energy; it is also constituted by Atman or Brahman (Self, Consciousness, Invisible Principles, and Reality) as well as Knowledge.

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Fujii, M. 1997, “On the Formation and Transmission of the Jaiminīya-Upaniṣad-Brāhmaṇa”, Inside the Texts, Beyond the Texts: New Approaches to the Study of the Vedas, ed. M. Witzel,

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Here a thief is not a thief, an murderer is not an murderer, an outsider is not an outsider, a pariah is not a pariah, a recluse is not a recluse, and an ascetic is not an ascetic.

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goes on to state that this single body became afraid and wanted to have a companion, so he split his body into two, made a wife and copulated with her to create all living beings.

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as a foundation for discussing psychological theories, the nature of psyche, and the interactions between body, mind, and Self. For example, Adi Shankara in his commentary on the

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The exact year and even the century of the Upanishad composition is unknown. Scholars have offered different estimates ranging from 900 BCE to 600 BCE, all preceding Buddhism.

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The verse 1.4.1 on the creation states: "in the beginning this world was just a single body (atman) shaped like a man. He looked around and saw nothing but himself." The

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Kaneda, T. (2008). Shanti, peacefulness of mind. C. Eppert & H. Wang (Eds.), Cross cultural studies in curriculum: Eastern thought, educational insights,

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Harold Coward (2003), Ethics and Nature in the World’s Religions, in Environment across Cultures, Wissenschaftsethik und Technikfolgenbeurteilung, Volume 19,

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life by the time Brihadaranyaka Upanishad was composed in Vedic age of India, and it is these ascetic circles that are credited for major movements such as

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RH Trowbridge (2011), Waiting for Sophia: 30 years of conceptualizing wisdom in empirical psychology. Research in Human Development, 8(2), pages 149–164

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Verse 1.3.28 acknowledges that metaphysical statements in the Upanishads are meant to guide the reader from unreality to reality. The metaphysics of

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starts by stating one of many Vedic theories of creation of the universe. It asserts that there was nothing before the universe began. Then,

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KR Rao (2005), Perception, cognition and consciousness in classical Hindu psychology. Journal of Consciousness Studies, 12(3), pages 3–30

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The third chapter is a metaphysical dialogue between ten ancient sages, on the nature of Reality (Brahman), Atman (individual self), and

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contains various passages which discuss the beginning of the universe and its creation. A key figure in this process is the deity

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is one of many instances in the ancient Sanskrit text where the characters involved in philosophical debate greet each other with

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Tull, Herman W. The Vedic Origins of Karma: Cosmos as Man in Ancient Indian Myth and Ritual. SUNY Series in Hindu Studies. P. 28

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Furthermore, this self which is an imperishable reality and the "radiant and immortal person" in all things, cannot be grasped:

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is estimated to have been composed about 7th–6th century BCE, excluding some parts estimated to have been composed after the

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Here a father is not a father, a mother is not a mother, worlds are not worlds, gods are not gods, and Vedas are not Vedas.

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Aron & Aron (1996), Love and expansion of the self: The state of the model, Personal Relationships, 3(1), pages 45–58

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also describes how the atman leaves the body at death and takes up a new life. The text describes the process as follows:

2331: 1440:. In the first brahmanam of the fourth chapter, the Upanishad states that the Self manifests in human life in six forms: 923: 4569: 4437: 4411: 4306: 3953: 3936: 3919: 3842: 3813: 3753: 3724: 3704: 3687: 3667: 3634: 3601: 3569: 3543: 3490: 3452: 3389: 3337: 3237: 3220: 5360: 2807:(honey doctrine), where the essence of every object is described to be same to the essence of every other object. The 2100: 1121:, but likely refined by a number of ancient Vedic scholars. The Upanishad forms the last part, that is the fourteenth 692: 7922: 4654:

Video/Audio classes, Reference texts, Discussions and other Study material on Brihadaranyaka Upanishad at Vedanta Hub

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http://www.ahandfulofleaves.org/documents/the%20early%20upanisads%20annotated%20text%20and%20translation_olivelle.pdf

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But when he appearing to be a god or a king, thinks 'I alone am this world! I am all!' — that is his highest world.

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literally means "honey", or the composite fruit of numerous actions on the field of flowers. In this theory, notes

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Brihadaranyaka Upanisad with the commentary of Madhvacharya, Translated by Rai Bahadur Sriśa Chandra Vasu (1933);

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One form has a fixed shape, is mortal, stationary, this refers to the body as well as things in the external world

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Now, this is the aspect of his that is beyond what appears to be good, freed from what is bad, and without fear.

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states a behavioral theory that links action to one's nature, suggesting that behavioral habits shape a person:

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Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press,

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Self of an individual human being that is One with every human being, everything in Universe, the cosmic Self

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Alan Jacobs (1999), The Principal Upanishads: The Essential Philosophical Foundation of Hinduism, Watkins,

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and human motivations. Verse 1.4.17 describes the desire for progeny as the desire to be born again. The

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James Lochtefeld, "Yama (2)", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing.

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includes hymns on virtues and ethics. In verse 5.2.3 it recommends three virtues: self-restraint (दमः,

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of the Upanishad has fifteen brahmanas in its first chapter, and five brahmanas in the second chapter.

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literally means "great wilderness or forest". The Brihadaranyaka Upanishad is credited to ancient sage

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asserts that everything in the universe is the Self. Some passages state that Brahman is the whole:

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Neither the good nor the bad follows him, for he has now passed beyond all sorrows of the heart.

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Brihadaranyaka Upanishad, Chapter 4, Brahmanam 3, Hymns 20–32, Translated by Patrick Olivelle

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Brihadaranyaka Upanishad, Chapter 4, Brahmanam 4, Hymn 22, Translated by Patrick Olivelle

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S Wesley Ariarajah (1986), Hindu Spirituality, The Ecumenical Review, 38(1), pages 75–81

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created the universe from this nothingness as a sacrifice to himself, imbuing it with

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each, with varying number of hymns per brahmana. The first chapter of the Upanishad's

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for the text – the Madhyandina and the Kanva recensions. It includes three sections:

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Geoffrey Samuel (2008), The Origins of Yoga and Tantra, Cambridge University Press,

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It is this person—the one that consists of perception among the vital functions (

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The Brihadaranyaka Upanishad: Sanskrit text, English translation, and commentary

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The phrase "neti, neti" (not this, not this) is a profound concept found in the

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Learn three cardinal virtues – temperance, charity and compassion for all life.

2688: 1039:, ancient and medieval scholars, and attracted secondary works such as those by 7997: 7972: 7897: 7817: 7602: 7597: 7443: 7393: 7383: 7032: 6927: 6809: 6752: 6722: 6591: 6364: 6123: 6059: 5902: 5246: 5123: 5093: 4928: 3108: 2843: 2264: 2044: 1764: 1745: 1348:

In the sixth and eighth brahmana, focus is on the concept of the imperishable (

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Brihadaranyaka Upanishad literally means the "Upanishad of the great forests".

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Max Müller, The Sacred Books of the East, Volume 15, Oxford University Press

3294: 3175: 1297:'s doctrine of "the affinity of phenomena" built on "the synthetic unity of 7438: 7338: 7323: 7057: 6887: 6695: 6628: 6508: 6488: 6369: 5794: 5759: 5656: 5273: 3948:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass;

3931:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass;

3837:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3808:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3719:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3699:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3682:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3662:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3629:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3564:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3538:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3485:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

3447:

Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

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Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass,

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And yet, its only by reflecting on one's atman that one can gain knowledge:

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from one generation to the next, before it became part of Brihadaranyaka.

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makes use of the story "The Voice of the Thunder" and for the source of "

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Derrett, J. Duncan M. (2009). "An Indian metaphor in St John's Gospel".

7586: 7468: 7448: 7358: 7313: 7288: 7228: 7223: 7173: 7093: 7067: 7002: 6828: 6781: 6586: 6534: 5999: 5967: 5912: 5769: 5478: 5315: 5288: 5070: 4843: 2732: 2513:, and this is closely associated with the term atman. According to the 2289: 1711: 1698: 881: 303: 290: 53: 8132: 6758: 3000: 993: 7493: 7328: 7153: 7128: 7047: 7007: 6992: 6947: 6745: 6539: 6118: 5907: 5857: 5830: 5779: 5744: 5734: 5686: 5585: 5553: 5498: 5395: 5350: 5024: 4363:, Translator: S Madhavananda, page 816, For discussion: pages 814–821 2593: 2481: 2391: 2259: 2189: 2090: 1664: 1202: 1180:

consists of nine brahmanams, while the second has six brahmanas. The

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righteous and the unrighteous; this self that is made of everything.

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explains the relation between consciousness, the mind and the body.

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The third brahmanam of the fourth chapter discusses the premises of

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mp3 recordings of classes by Swami Tadatmananda, Arsha Bodha Center

3029:, The Sacred Books of the East – Volume 15, Oxford University Press 2950:, Berlin 1849, reprint Chowkhamba Sanskrit Ser., 96, Varanasi 1964. 2858: 2716: 2493: 2367: 2051: 1886: 1693: 1688: 1659: 1615: 1388: 1380: 1368: 1258: 1173: 1010: 985: 981: 643: 478: 285: 280: 251: 207: 128: 115: 7581: 7498: 4992: 2366:

and it discusses many early concepts and theories foundational to

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in the Mādhyandina-Çākhā, with extracts from the commentaries of

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The Sacred Books of the East, Volume 15, Oxford University Press

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Robert Hume (Translator), Oxford University Press, pages 125–127

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The Sacred Books of the East, Volume 15, Oxford University Press

3072:

The Bṛhadāraṇyaka Upaniṣad (with the Commentary of Śaṅkarācārya)

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The last brahmanam of the Upanishad's second section is another

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However, this self is not just something individual, since the

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functions, and the self is the real behind the vital functions.

2299: 1630: 1487: 1321: 1217: 1035:, ethics, and a yearning for knowledge that influenced various 891: 222: 3404:

Olivelle, Patrick (1998), Upaniṣads, Oxford University Press,

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this self travels through various worlds and takes up a body:

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also equates the world and Brahman with fullness and space (

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of "Śhukla Yajurveda". The Brihadaranyaka Upanishad has six

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pp. 109, 125. Oxford University Press (South Asia research)

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pp. 111–113. Oxford University Press (South Asia research).

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The Brahmana 4 in the first chapter announces the non-dual

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The Brhadaranyaka Upanisad with commentary of Sankaracarya

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pp. 87, 89. Oxford University Press. (South Asia research)

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Ancient and medieval Indian scholars have referred to the

1525:

On just a fraction of this bliss do other creatures live.

1464:(the state of enduring steadfastness, calm perseverance). 1416:

and also of one who stands away (renounces) and knows it.

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pp. 65–67. Oxford University Press (South Asia research).

4118:

pp. 49–51. Oxford University Press (South Asia research).

4050:

pp. 63–65. Oxford University Press (South Asia research).

2969:, rev. ed. by Raghu Vira, Lahore 1926, repr. Delhi (1983) 1304:

The last brahmanam of the Upanishad's first section is a

4024:

pp. 45–47. Oxford University Press (South Asia research)

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pp. 37–39. Oxford University Press (South Asia research)

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About this self (atman), one can only say 'not—, not—' (

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Brihadaranyaka Upanishad with Adi Shankara's commentary

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there are "two visible appearances (rupa) of brahman":

2394:, who creates the world through liturgical recitation, 4499:

p. 121. Oxford University Press (South Asia research).

4283:

p. 121. Oxford University Press (South Asia research).

4270:

p. 119. Oxford University Press (South Asia research).

4147:

p. 133. Oxford University Press (South Asia research).

4089:

p. 111. Oxford University Press (South Asia research).

3792:

Sanskrit Documents, For second archive, see Wikisource

3068:, Translations by Johnston, Nikhilānanda, Madhavananda 4257:

p. 81. Oxford University Press (South Asia research).

4212:

p. 135. Oxford University Press (South Asia research)

4173:

p. 83. Oxford University Press (South Asia research).

4160:

p. 73. Oxford University Press (South Asia research).

4102:

p. 69. Oxford University Press (South Asia research).

4076:

p. 69. Oxford University Press (South Asia research).

4037:

p. 49. Oxford University Press (South Asia research).

2824:

has attracted secondary literature and commentaries (

2803:

Upanishadic metaphysics is further elucidated in the

47:, verses 1.3.1 to 1.3.4 (Sanskrit, Devanagari script) 3580: 3578: 2438:

This self is also the source of all vital functions:

1237:

starts the second chapter as a conversation between

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