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."