Brhad-aranyaka Upanisad

Chapter Three

Second Brahmana

The Man in Bondage and His Future at Death

III. 2.13

".....Verily, one becomes good by good action, bad by bad action........."

Fourth Brahmana

The Theoretical unknowability of Brahman

III.4.1

Then Usasta Cakrayana asked him,  "Yajnavalkya*," said he, "explain to me the Brahman that is immediately present and directly perceived, who is the self in all beings?"

"This is your self. That is within all things."

"Which is within all things, Yajnavalkya,?"

"He who breathes  in with your breathing in is the self of yours which is in all things.
He who breathes  out with your breathing out is the self of yours which is in all things.
He who breathes  about with your breathing about is the self of yours which is in all things.
He who breathes  up with your breathing up is the self of yours which is in all things.**

He is your self which is in all things."

Note: 
*Yajnavalkya was the sage who knew  Brahman, the self in all beings. 
**These are the vital forces moving in our body, breathing in, breathing out, breathing about, breathing up and breathing down.

III.4.2

Usasta Cakrayana said, "This has been explained by you as one might say, "This is a horse." Explain to me the Brahman that is immediately present and directly perceived, that is the self in all things."

"This is your self that is within all things."

"Which is within all things, Yajnavalkya?"

"You cannot see the seer of seeing,
You cannot hear the hearer of hearing, 
You cannot think the thinker of thinking, 
You cannot understand the understander of understanding,
He is your self which is in all things. 
Everything else is of evil."

Thereupon, Usasta Cakrayana kept silent.

Fifth Brahmana

Renunciation, the way to know Brahman

III.5.1

Now Kahola Kausitakeya asked him, "Yajnavalkya, " said he, "explain to me the Brahman that is immediately present and directly perceived, that is the self in all things."

"This is your self which is within all things."

"Which is within all things, Yajnavalkya?"

"It is that which transcends hunger and thirst, sorrow and delusion, old age and death. The Brahmanas, having known that self, having overcome the desire for sons, the desire for wealth, the desire for the worlds, live the life of medicants.

That which is the desire for sons is the desire for wealth;
that which is the desire for wealth is the desire for the worlds for both these are but desires.
Therefore, let a Brahmana, after he has done with learning, desire to live as a child. When he has done (both) with the state of childhood and the learning, then he becomes silent meditator. Having done with (both) the non-meditative and the meditative states, then he becomes a Brahmana (a knower of Brahman)."

"How does the Brahmana behave?"

"Howsoever he may behave, he is such indeed. Everything else is of evil. "

Thereupon, Kahola Kausitakeya kept silent.

Seventh Brahmana

The Principle of the World, the Inner Controller

III.7.3

(Yajnavalkya, said) ,  "He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body the earth is, who controls the earth from within, He is your self, the inner controller, the immortal."

III.7.4

"He who dwells in the water, yet is within the water, whom the water does not know, whose body the water is, who controls the water from within, He is your self, the inner controller, the immortal."

III.7.5

"He who dwells in the fire yet is within the fire, whom the fire does not know, whose body the fire is, who controls the fire from within, He is your self, the inner controller, the immortal."

III.7.6

"He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, who controls the sky from within, He is your self, the inner controller, the immortal."

III.7.7

"He who dwells in the air, yet is within the air, whom the air does not know, whose body the air is, who controls the air from within, He is your self, the inner controller, the immortal."

III.7.8

"He who dwells in the heaven, yet is within the heaven, whom the heaven does not know, whose body the heaven is, who controls the heaven from within, He is your self, the inner controller, the immortal."

III.7.9

"He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body the sun is, who controls the sun from within, He is your self, the inner controller, the immortal."

III.7.10

"He who dwells in the quarters (of space), yet is within the quarters, whom the quarters do not know, whose body the quarters are, who controls the quarters from within, He is your self, the inner controller, the immortal."

III.7.11

"He who dwells in the moon and the stars,  yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, who controls  the moon and the stars from within, He is your self, the inner controller, the immortal."

III.7.12

"He who dwells in the ether*, yet is within the ether, whom the ether does not know, whose body the ether is, who controls the ether from within, He is your self, the inner controller, the immortal."

Note: *"ether " means the space. 

III.7.13

"He who dwells in the darkness, yet is within the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within, He is your self, the inner controller, the immortal."

III.7.14

"He who dwells in the light, yet is within the light, whom the light does not know, whose body the light is, who controls the light from within, He is your self, the inner controller, the immortal.  Thus far with reference to the divinities. Now with reference to beings."

III.7.15

"He who dwells in all beings, yet is within all beings, whom no beings know, whose body is all beings, who controls all beings from within, He is your self, the inner controller, the immortal. Thus far with reference to the beings. Now with reference to self."

III.7.16

"He who dwells in the breath, yet is within the breath, whom the breath does not know, whose body the breath is, who controls the breath from within, He is your self, the inner controller, the immortal."

III.7.17

"He who dwells in (the organ of) speech, yet is within speech, whom speech does not know, whose body speech is, who controls speech from within, He is your self, the inner controller, the immortal."

III.7.18

"He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body the eye is, who controls the eye from within, He is your self, the inner controller, the immortal."

III.7.19

"He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within, He is your self, the inner controller, the immortal."

III.7.20

"He who dwells in the mind, yet is within the mind, whom the mind does not know, whose body the mind is, who controls the mind from within, He is your self, the inner controller, the immortal."

III.7.21

"He who dwells in the skin, yet is within the skin, whom the skin does not know, whose body the skin is, who controls the skin from within, He is your self, the inner controller, the immortal."

III.7.22

"He who dwells in the understanding, yet is within the understanding, whom the understanding does not know, whose body the understanding is, who controls the understanding from within, He is your self, the inner controller, the immortal."

III.7.23

"He who dwells in the semen, is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within, That is your self, the inner controller, the immortal."

"He is never seen but is the seer,

He is never heard but is the hearer,

He is never perceived, but is the perceiver, 

He is never thought but is the thinker.

There is no other seer but He.

There is no other hearer but He.

There is no other perceiver but He.

There is no other thinker but He.

He is your self, the inner controller, the immortal. 

Everything else is of evil."

After that Uddalaka Aruni kept silent.

Eighth Brahmana

The Unqualified Brahman

III.8.8

He said, "That, O Gargi*, the knowers of Brahman, call the Imperishable. 

It is nether gross nor fine, neither short nor long, neither glowing red (like fire) nor adhesive (like water). (It is) neither shadow nor darkness, neither air nor space, unattached, without taste, without smell, without eyes, without ears, without voice, without mind, without radiance, without breath, without a mouth, without measure, having no within and no without. It eats nothing and no one eats it."

Note: *Gargi is the pupil of Yajnavalkya learning the knowledge of Brahman.

III.8.9

"Verily, at the command of that Imperishable, O Gargi, the sun and the moon stand in their respective positions.

At the command of that Imperishable, O Gargi, heaven and earth stand in their respective positions.

At the command of that Imperishable, O Gargi, what are called moments, hours, days and nights, half-months, months, seasons, years stand in their respective positions.

At the command of that Imperishable, O Gargi, some rivers flow to the east from the white (snowy) mountains, others to the west in whatever direction each flows......"

III.8.10

"Whosoever, O Gargi, in this world, without knowing this Imperishable, performs sacrifice, worships, performs austerities for a thousand years, his work will have an end;

Whosoever, O Gargi, without knowing this Imperishable, departs from this world, is pitiable. But, O Gargi, he who knowing the Imperishable, departs from this world is a Brahmana (a knower of Brahman)."

Ninth Brahmana

The Self

III.9.26

Sakalya said, "On what are you (your body) and yourself (the heart) supported?"

(Yajnavalkya said:) "On the prana (life-breath - inbreath)"

"On what is prana supported?"

"On the apana (the outbreath)."

"And on what is the outbreath supported?"

"On the vyana (the diffused breath).

"And on what is the diffused breath supported?"

"On the samana (the equalizing or middle breath).*

That Self is not this, not this.

It is incomprehensible for it is not comprehend.

It is indestructible for it is never destroyed.

It is unattached for it does not attach itself.

It is unfettered.

It does not suffer.

It is not injured.

These are the eight abodes, the eight worlds, the eight gods, the eight persons**. He who takes apart and puts together these persons and passes beyond them, that is the person taught in the Upanisads about whom I ask you. If you do not explain him to me your head will fall off."

Sakalya did not know him, and his head fell off. Indeed robbers took away his bones, thinking they were something else.

Note: 

* They are the vital forces functioning in our body: prana (inbreath);  apana (outbreath); vyana (the diffused breath); samana (the middle breath)

**The eight refers to the five elements (earth, water, fire, wind, space), plus mind, intelligence and ego. 

Brhad-aranyaka Upanisad

Chapter Two

First Brahmana 

Progressive Definition of Brahman

"I meditate on Him as all-surpassing as the Head and King of all beings...." (II 1.2 )

 "I meditate on Him, verily, as the Radiant...." ( II 1.4 )

"I meditate on Him, verily, as the full and the unmoving...." ( II 1.5 )

"I meditate on Him, verily, as the Lord, as the irresistible and as the unvanquished army...." 
( II 1.6 )

"I meditate on Him, verily, as the forebearing...." (II 1.7 )

"I meditate on Him, verily, as the likeness...." ( II 1.8 )

 “I meditate on Him, verily, as the shining one....." ( II 1.9) 

" I meditate on Him, verily, as life......( II 1.10) 

"I meditate on Him, verily, as the second who will never leave us...." ( II 1.11 )

"I meditate on Him, verily, as death...." ( II 1.12 )

" I meditate on Him, verily, as self-possessed....." (II.1.13) 

Note: The attributes of the Supreme Self closely resemble with the 99 names of Allah in Islam. Islam revealed by Allah Himself stresses on the Lordship of various qualities, e.g. Allah as the giver of Life and taker of  life rather than only death and life itself, that means the Lordship behind the manifestations. 

Second Brahmana

Breathe Embodied in a Person

II. 2.1

"Verily, he who knows the new born babe (1) with his abode, his covering, his post and his rope keeps off his seven hostile kinsmen (2) . 

Verily, this babe is breathe in the middle (3). His abode is this (body). His covering is this (head) (4) .  His post is breath. His rope is food. "

Note:

(1) The Babe is our Supreme True Self  apart from the physical body and the  individual soul.  

Tao Te Ching tells us that people who have Tao (Truth) abide in them are like a new born baby, so does the Upanisad here tell. Once that baby was born, it would never die but most people do not realize and never strive hard for the birth of their Supreme Self inside them. So people all have body and soul but they may not attain the Supreme Self (the real person ) inside them. If anyone got it, heaven is in his hand. Upanisads aim at telling this knowledge.

(2) They refer to seven organs: the eyes, ears, nostrils and mouth. They are said to be hostile because they hinder the perception of the inner self. By these men becomes attached to the world. 

(3) The middle channel, susumna nadis  (sattwa guna) of the subtle body for sattwic qualities, i.e. peace, harmony, wisdom, love for truth, enlightenment, etc

(4) Our head is like a bowl turned upside down.

Third Brahmana

The Two forms of Reality

II.3.1

"Verily, there are two forms of Brahman (1), the formed and the formless; the mortal and the immortal; the unmoving and the moving; the actual (existent) and the true (being) (2)." 

Note:

(1) Brahman means the Supreme Self, Allah, the Supreme Lord in Quran.

(2) They refer the matter and life, i.e. the material level and non-material level.

II.3.6

The form of this person is like a saffron-coloured robe, like white wool, like the Indragopa insect(1), like a flame of fire, like a white lotus, like a sudden flash of lightning (2). He who knows it thus attains splendour like a sudden flash of lightning(2).

Now therefore there is the teaching, not this, not this for there is nothing higher than this, that he is not this (3).

Now the designation for him is the truth of truth. Verily, the vital breath is truth, and He is the Truth of that."

Note:

(1) The insect vivid red in color like a small beetle. Our Supreme Self resides in our heart like a flame of light.

(2) Wisdom or enlightenment comes to us always like a sudden flash of lightning. 

(3) Since our Supreme Self is indescribable by any words, so we can only described it by negation, not this, not that.

Fourth Brahmana

The Conversation of Yajnavalkya and Meitreyi on the Absolute Self

II.4.1

"Maitreyi," said Yajnavalkya, "Verily, I am about to go forth from this state (of householder). Look, let me make a final settlement between you and that Katyayani."

Note: Yajnavalkya was a king with supreme knowledge of truth. He had two wives. Maitreyi was the one who had knowledge and ability to know the ultimate reality, while Katyayani was just an ordinary woman who could not understand the ultimate reality. So it was the time the King Yajnavalkya left them and lived alone in the forest for purely spiritual life. Before he left, he taught Maitreya the supreme knowledge. 

II.4.2

Then said Maitreyi, "If indeed, Venerable Sir, this whole earth filled with wealth were mine, would I be immortal through that?"

"No,," said Yajnavalkya, "like the life of the rich even so would your life be. Of immortality, however, there is no hope through wealth."

II.4.3

The Maitreyi said, "What should I do with that by which I do not become immortal? Tell me that, indeed, Venerable Sir, of what you know (of the way to immortality)?"

II.4.4

Then Yajnavalkya said, "Ah, dear, you have been dear (even before) and you (now) speak dear words. Come, sit down, I will explain to you. Even as I am explaining reflect (on what I say)." 

II.4.5

Then he said, "Verily, not for the sake of the husband is the husband dear but a husband is dear for the sake of the Self.

Verily, not for the sake of the wife is the wife dear but a wife is dear for the sake of the Self.

Verily, not for the sake of the sons are the sons dear but the sons are dear for the sake of the Self.

Verily, not for the sake of wealth is wealth dear but wealth is dear for the sake of the Self.

Verily, not for the sake of Brahminhood (1)  is Brahminhood  dear but Brahminhood is dear for the sake of the Self.

Verily, not for the sake of Ksatriyahood (2)  is Ksatriyahood  dear but Ksatriyahood is dear for the sake of the Self.

Verily, not for the sake of the worlds  are the worlds  dear but the worlds are  dear for the sake of the Self.

Verily, not for the sake of the gods are the gods dear but the gods are  dear for the sake of the Self.

Verily, not for the sake of the beings  are the beings  dear but the beings are  dear for the sake of the Self.

Verily, not for the sake of all is all  dear but all is  dear for the sake of the Self.

Verily, O Maitreyi, it is the Self that should be seen, heard of, reflected on and meditated upon.

Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the self, all this is known."

Note:

(1) Brahmin was the top class in the caste system in Hinduism dealing with religious affairs.

(2) Ksatriya was the second class in the caste system, i.e. the ruling class.

II.4.6

The Brahmana ignores one who knows him as different from the Self.

The Ksatriya ignores one who knows him as different from the Self.

The worlds ignore one who knows them as different from the Self.

The gods ignore one who knows them as different from the Self.

The beings ignore one who knows them as different from the Self.

All ignores one who knows it as different from the Self.

This Brahmana, this Ksatriya, these worlds, these gods, these beings and this all are this Self. 

II.4.7

As when a drum is beaten, one is not able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped.

II.4.8

As when a conch is blown, one is not able to grasp the external sounds, but by grasping the conch or the blower of the conch the sound is grasped.

II.4.9

As when a vina (lute) is played, one is not able to grasp the external sounds, but by grasping the vina or the player of the vina the sound is grasped.

II.4.12

As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it is salty indeed. So, verily, this great being, infinite, limitless, consists of nothing but knowledge. Arising from out of these elements (1), one vanishes away into them. When he has departed, there is no more knowledge. That is what I say, "my dear", " so said Yajnavalkya.  

Note: (1) The elements mean five elements of creations in material level, i.e. earth, water, fire, air and space.

II.4.13

Then said Maitreyi, "In this, indeed, you have bewildered me, Venerable Sir, by saying that, "when he has departed there is no more knowledge."

Then Yajnavalkya said, "Certainly I am not saying anything bewildering. This is enough for knowledge (or understanding)."

II.4.14

"For where there is duality as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks of another, there one understands another.

Where, verily, everything has become the Self, then by what and whom should one smell, 

then by what and whom should one see, 

then by what and whom should one hear, 

then by what and whom should one speak, 

then by what and whom should one think, 

then by what and whom should one understand? 

By what should one know that by which all this is known?

By what, my dear, should one know the knower?"

Fifth Brahmana

The Cosmic and the Individual

II.5.15

This Self, verily, is the Lord of all beings, the King of all beings. As all the spokes are held together in the hub and felly of a wheel, just so, in this Self, all beings, all gods, all worlds, all breathing creatures, all these selves are held together. 

II.5.19

".......This Brahman is without an earlier and without a later, without an inside, without an outside. This Brahmam is the Self, the all-perceiving. This is the teaching."