Brihadaranyaka Upanishad

Brihadaranyaka
Devanagari बृहदारण्यक उपनिषद्
IAST Bṛhadāraṇyaka
Date of composition Before mid first millennium BCE[1][2]
Stated authors Yajnavalkya
Type of Upanishad Mukhya Upanishad
Associated Veda Shukla Yajurveda
Associated Brahmana part of Shatapatha Brahmana
Associated Aranyaka Brihad Aranyaka
Number of chapters Six
Core philosophy The basic identity of the Atman
Commented upon by Madhvacharya, Adi Shankara
Popular verse "Aham brahmāsmi"
Part of a series on the
Upanishads
Rigveda
Aitareya
Yajurveda
Bṛhadāraṇyaka  · Īṣa
Taittirīya  · Kaṭha
Samaveda
Chāndogya · Kena
Atharvaveda
Muṇḍaka ·Māṇḍūkya ·Praśna
Other Major Upanishads
Shvetashvatara ·Kaushitaki ·Maitrayaniya

The Bṛhadāraṇyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्) is one of the oldest, mukhya (primary) Upanishads. It is contained within the Shatapatha Brahmana, which is itself a part of Shukla Yajur Veda.[3]

Brihadaranyaka Upanishad is estimated to have been composed about 700 BCE, excluding some parts estimated to have been composed after the Chandogya Upanishad.[4] A key scripture to various schools of Hinduism, Brihadaranyaka figures as number 10 in the Muktika canon of 108 Upanishads.

Brihadaranyaka Upanishad is a treatise on Atman (Soul, Self), includes passages on metaphysics, ethics and a yearning for knowledge that influenced various Indian religions, ancient and medieval scholars, and attracted secondary works such as those by Madhvacharya and Adi Shankara.[5][6]

Chronology

Brihadaranyaka Upanishad was composed in the earlier part of 1st millennium BCE. 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. According to a 1998 review by Olivelle,[7] Brihadaranyaka is one of the oldest Upanishads, along with Jaiminiya Upanishad and Chandogya Upanishads.[8] It was composed around 700 BCE, give or take a century or so,[9] but it is likely that the text was a living document and some verses were edited over a period of time before the 6th century BCE.[7]

The chronology of Brihadaranyaka Upanishad, like other Upanishads, is uncertain and contested.[10] 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 likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.[10] 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".[9]

The chronology and authorship of Brihadaranyaka Upanishad, along with Chandogya and Kaushitaki Upanishads, is further complicated because they are compiled anthologies of literature that must have existed as independent texts before they became part of these Upanishads.[11]

Content

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

The title Brihadaranyaka Upanishad literally means "great wilderness or forest Upaniṣhad". It is credited to ancient sage Yajnavalkya, but likely refined by a number of ancient Vedic scholars. The Upanishad forms the last part, that is the fourteenth khanda of Satapatha Brahmana.[12] It includes three sections: Madhu Kanda (the 4th and 5th chapter of the fourteenth khanda of Satapatha Brahmana), Muni Kanda (or Yajnavalkya Kanda, the 6th and 7th chapter of 14th khanda of Satapatha Brahmana) and Khila Kanda (the 8th and 9th chapter of the fourteenth khanda of Satapatha Brahmana). Thus, the Brihadaranyaka Upanishad has six adhyayas (chapters) in total. There are two major recensions for the text - the Madhyandina and the Kanva recensions.[12][13]

The first and second chapters of the Upanishad's Madhu Kanda consists of six brahmanams each, with varying number of hymns per brahmanam. The first chapter of the Upanishad's Yajnavalkya Kanda consists of nine brahmanams, while the second has six brahmanams. The Khila Kanda of the Upanishad has fifteen brahmanams in its first chapter, and five brahmanams in the second chapter.[14]

First chapter

The Brihadaranyaka Upanishad starts by stating one of many Vedic theories of creation of the universe. It asserts that there was nothing before the universe started, then Prajapati created from this nothing the universe as a sacrifice to himself, imbued it with Prana (life force) to preserve it in the form of cosmic inert matter and individual psychic energy.[12][15] The world is more than matter and energy, asserts Brihadaranyaka, it is constituted also of Atman or Brahman (Soul, Self, Consciousness, Invisible Principles and Reality) as well as Knowledge.[12]

Brahmana 4, in the first chapter, announces the Upanishad's non-dual, monistic metaphysical premise that Atman and Brahman are identical Oneness, with the assertion that because the universe came out of nothingness when the only principle existent was "I am he", the universe after it came into existence continues as Aham brahma asmi (I am Brahman).[16] In the last brahmana of the first chapter, the Upanishad explains that the Atman (soul) inspires by being self evident (name identity), through empowering forms, and through action (work of a living being). The Soul, states Brihadaranyaka, is the imperishable one that is invisible and concealed pervading all reality.[12]

Second chapter

The Brihadaranyaka Upanishad starts the second chapter as a conversation between Ajatasatru and Balaki Gargya 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.[12] It then asserts that this empirical fact about dreams suggests that human mind has the power to perceive the world as it is, as well as fabricate the world as it wants to perceive it. Mind is a means, prone to flaws. The struggle man faces, asserts Brihadaranyaka in brahmana 3, is in his attempt to realize the "true reality behind perceived reality". That is Atman-Brahman, inherently and blissfully existent, yet unknowable because it has no qualities, no characteristics, it is "neti, neti" (literally, "not that, not that").[12]

In fourth brahmana, the Upanishad presents a dialogue between a husband and wife, as Yajnavalkya and Maitreyi, on nature of love and spirituality, whether and how is Atman related to deep connection and bonds between human beings. 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 Soul 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 Self of the beloved.[17] He then asserts that this knowledge of the Soul, the Self, the Brahman is what makes one immortal, the connection immortal. All longing is the longing for the Soul, because Soul is the true, the immortal, the real and the infinite bliss.[18]

The fifth brahmana of the second chapter introduces the Madhu theory, thus giving this section of the Upanishad the ancient name Madhu Khanda.[19] The Madhu theory is one of the foundational principles of Vedanta schools of Hinduism, as well as other Astika schools of Indian philosophies.[20] Madhu literally means "honey", or the composite fruit of numerous actions on the field of flowers. In the Madhu theory, notes Paul Deussen,[19] the Brihadaranyaka Upanishad asserts that "Atman exists" (soul exists), that all organic beings (plants, animals, human beings and gods) are wandering souls yet One with each other and the Brahman (Cosmic Soul); 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 because it came from one Brahman, because it is all one Brahman, because all existence is blissful oneness.[19][20] This theory appears in various early and middle Upanishads, and parallels Immanuel Kant's doctrine of "the affinity of phenomena" built on "the synthetic unity of apperception".[19][21]

The last brahmanam of the Upanishad's first section is a Vamsa (generational line of teachers) with the names of 57 Vedic scholars who are credited to have taught the Madhu Khanda from one generation to the next.[19][22]

Third chapter

The third chapter is a metaphysical dialogue between ten ancient sages, on the nature of Reality, Atman and Mukti. Paul Deussen calls the presentation of ancient scholar Yajnavalkya in this chapter "not dissimilar to that of Socrates in the dialogues of Plato".[23] Among other things, the chapter presents the theory of perceived empirical knowledge using the concepts of graha and atigraha (sensory action and 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.[24] The sages debate the nature of death, asserts the third chapter of Brihadaranyaka Upanishad, and whether any graha and atigraha prevails after one dies. They rule out six, then assert that one's ideas (name) and one's actions and work (karma) continues to affect the universe.[24][25]

The fourth brahmana of the third chapter asserts, "it is your soul which is inside all", all souls are one, immanent and transcendent. The fifth brahmana states that profound knowledge requires that one give up showing off one's eruditeness, then adopt child-like curiosity and simplicity, followed by becoming silent, meditating and observant (muni), thus beginning the journey towards profound knowledge, understanding the soul of things where there is freedom from frustration and sorrow.[26] In the sixth and eighth brahmana of the third chapter in Brihad Aranyaka Upanishad is the dialogue between Gargi – the female Vedic sage, and Yajnavalka, on the nature of universe.[26]

The seventh brahmana discusses how and why the soul interconnects and has the oneness through all organic beings, all inorganic nature, all of universe. It asserts that the soul is the inner controller of beings, conflated with the interaction of nature, psyche and senses, often without the knowledge of beings. It is the soul, nevertheless, that is the true and essence, states the Upanishad.[27] The ninth brahmana, the longest of the third chapter, introduces the "neti, neti" principle that is discussed later, along with the analogical equivalence of physical features of a man and those of a tree, with the root of a man being his soul.[28][29] The last hymns of chapter 3 in Brihadaranyaka Upanishad also attest to the prevalent practice of the renouncing ascetic 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 Yoga as well as the sramana traditions later to be called Buddhism, Jainism and heterodox Hinduism.[30]

"When one tears out the tree from its roots,
the tree can grow no more,
out of which root[1] the man grows forth,
when he is struck down by death?
He, who is born, is not born,
Who is supposed to beget him anew? (...)
Brahman[2] is bliss, Brahman is knowledge,
It is the highest good of one who gives charity,
and also of one who stands away (renounces) and knows it"

  1. ^ the entire poem equates root to be the atman, soul of a human being
  2. ^ Soul, Self of an individual human being that is One with every human being, everything in Universe, the cosmic soul
—Brihadaranyaka Upanishad, Chapter 3, Brahmanam 9, Translated by Paul Deussen[28][31]

Fourth chapter

The fourth chapter of Brihadaranyaka Upanishad starts as a dialogue between King Janaka and Yajnavalka. It explores various aspects of the "Soul exists" theory, its phenomenal manifestations, and its philosophical implications on soteriology. The Upanishad, in the first brahmanam of fourth chapter, states that the soul manifests in human life in six forms: Prajna (consciousness), Priyam (love and the will to live), Satyam (reverence for truth, reality), Ananta (endlessness, curiosity for the eternal), Ananda (bliss, contentness), and Sthiti (the state of enduring steadfastness, calm perseverance).[32]

In the second brahmanam, the Upanishad explores the question, "what happens to soul after one dies?", and provides the root of two themes that play central role in later schools of Hinduism: one, of the concept of soul as individual souls (dualism), and second of the concept of soul being One and Eternal neither comes nor goes anywhere, because it is everywhere and everyone in Oneness (non-dualism). This chapter discusses the widely cited "neti, neti" (नेति नेति, "not this, not this") principle towards one's journey to understanding soul. The second brahmanam concludes that soul exists is self evident, soul is blissfully free, soul is eternally invulnerable, and soul is indescribable knowledge.[32]

The hymn 4.2.4 of Brihadaranyaka Upanishad is one of many instances in the ancient Sanskrit text where the characters involved in philosophical debate greet each other with Namaste (नमस्ते), a practice in the culture of India.[33]

The third brahmanam of the fourth chapter discusses the premises of moksha (liberation, freedom, emancipation, self-realization), and provides some of the most studied hymns of Brihadaranyaka. Paul Deussen calls it, "unique in its richness and warmth of presentation", with profoundness that retains its full worth in modern times.[34] Max Muller translates it as follows,

But when he [Self] fancies that he is, as it were, a god,
or that he is, as it were, a king,
or "I am this altogether," that is his highest world,
This indeed is his (true) form, free from desires, free from evil, free from fear.

Now as a man, when embraced by a beloved wife,
knows nothing that is without, nothing that is within,
thus this person, when embraced by the Prajna (conscious, aware) Self,
knows nothing that is without, nothing that is within.
This indeed is his (true) form, in which his wishes are fulfilled,
in which the Self only is his wish, in which no other wish is left,
he is free from any sorrow.

Then a father is not a father, a mother not a mother,
the worlds not worlds, the gods not gods, the Vedas not Vedas.
Then a thief is not a thief, a murderer not a murderer,
a Sramana not a Sramana, a Tâpasa not a Tâpasa.
He is not affected by good, not affected by evil,
for he has then overcome all sorrows, all sufferings.
(...)
Thus did Yâgñavalkya teach him.
This is his highest Goal,
this is his highest Success,
this is his highest World,
this is his highest Bliss.

—Brihadaranyaka Upanishad, Chapter 4, Brahmanam 3, Hymns 20-32, Translated by Max Muller[35]

The fourth brahmanam continues to build the thematic description of Atman-Brahman (Self, Soul) 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, "He is that great unborn Self, who consists of Knowledge, is surrounded by the Prânas (life-force), the ether within the heart. In it [Soul] 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 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 [soul], becomes a Muni. Wishing for that world, mendicants leave their homes."[35]

Max Muller and Paul Deussen, in their respective translations, describe the Upanishad's view of "Soul, Self" and "free, liberated state of existence" as, "[Self] 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 good and evil, and neither what he has done, nor what he has omitted to do, affects him. (...) He therefore who knows it [reached self-realization], 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 becomes Atman-Brâhmana; this is the Brahma-world, O King, thus spoke Yagnavalkya."[32][35]

The last brahmanam of the Upanishad's second section is another Vamsa (generational line of teachers) with the names of 59 Vedic scholars who are credited to have taught the hymns of Muni Khanda from one generation to the next, before its became part of Brihadaranyaka.[32][36]

Fifth and sixth chapters

The fifth and sixth chapters of Brihadaranyaka Upanishad are known as Khila Khanda, which literally means "supplementary section, or appendix".[37] 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.[38]

Some brahmanams in the last section of Brihadaranyaka Upanishad, 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".[39] 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.[40] These practices vary greatly from the aforementioned ethics, stating: “Should she refuse to consent, he should bribe her. If she still refuses, he should beat her with a stick or with his fists and overpower her..." [41]

Discussion

Karma theory

One of the earliest formulation of the Karma doctrine occurs in the Brihadaranyaka Upanishad.[42] For example:

Now as a man is like this or like that,
 according as he acts and according as he behaves, so will he be;
 a man of good acts will become good, a man of bad acts, bad;
 he becomes pure by pure deeds, bad by bad deeds;

And here they say that a person consists of desires,
 and as is his desire, so is his will;
 and as is his will, so is his deed;
 and whatever deed he does, that he will reap.

—Brihadaranyaka Upanishad, Hymns 4.4.5-4.4.6[43][44]

Ethics

The Brihadaranyaka Upanishad includes hymns on virtues and ethics.[45][46] In verse 5.2.3, for example, it recommends three virtues: self-restraint (दमः, Damah), charity (दानं, Daanam) and compassion for all life (दया, Daya).[47][48]

तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति[49]
Learn three cardinal virtues - temperance, charity and compassion for all life.

—Brihadaranyaka Upanishad, V.ii.3, [47][50]

The first ethical precept of Brihadaranyaka Upanishad became the foundation of Yamas in various schools of Hinduism. In Yoga school, for example, the yamas as listed by Patañjali in Yogasūtra 2.30 are:[51]

  1. Ahiṃsā (अहिंसा): restraint from initiating violence, harm, injury to other living beings by actions, words or in one's thoughts[52][53]
  2. Satya (सत्य): restraint from falsehood[52][54]
  3. Asteya (अस्तेय): restraint from stealing[52]
  4. Brahmacarya (ब्रह्मचर्य): restraint from sex if without a partner, and from cheating on one's partner[54][55]
  5. Aparigraha (अपरिग्रहः): restraint from avarice and possessiveness,[52][54]

Psychology

The verses in the Upanishad contain theories pertaining to psychology and human motivations.[56][57] Verse 1.4.17 describes the desire for progeny as the desire to be born again. The Upanishad states a behavioral theory, linking action to nature, suggesting that behavioral habits makes a man,

According as one acts, so does he become.
One becomes virtuous by virtuous action,
bad by bad action.
— Brihadaranyaka Upanishad 4.4.5[1]

  1. ^ Four facts of Hinduism

Ancient and medieval Indian scholars have referred to Brihadaranyaka Upanishad as a foundation to discuss psychological theories, the nature of psyche, and how body, mind and soul interact. For example, Adi Shankara in his commentary on the Brihadaranyaka Upanishad explains the relation between consciousness, the mind and the body.[58][59]

Mind creates desire, asserts Brihadaranyaka Upanishad, with its basis in pleasure. Eye is the cause of material wealth, because it is through sight that wealth is created states the Upanishad, while ears are spiritual wealth, because it is through listening that knowledge is shared.[60] The Upanishad suggests in the dialogue between Yajnavalkya and Maitreyi, husband and wife, that one does not love an object for the sake of the object but for the sake of the subject, the Self (the soul of the other person).

Metaphysics

Verse 1.3.28 acknowledges that metaphysical statements in Upanishads are meant to guide the reader from unreality to reality. The metaphysics of Brihadaranyaka Upanishad is non-dualism (Advaita). For instance, in verse 2.4.13 Yajnavalkya asserts that everything in the universe is the Self. The nature of reality or Self is described as consciousness-bliss in verse 3.9.28. Neti-neti or (not this—not this) is a method of emphasizing the discovery of the right, by excluding the wrong. The verse 5.1 states that the Universe, Reality and Consciousness is infinite.

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
pūrṇam adaḥ, pūrṇam idaṃ, pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.
"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."
Translation by Swami Madhavananda[61]

"From infinite or fullness, we can get only fullness or infinite". The above verse describes the nature of the Absolute or Brahman which is infinite or full, i.e., it contains everything. Upanishadic metaphysics is further elucidated in the Madhu-vidya (honey doctrine), where the essence of every object is described to be same to the essence of every other object. The Brihadaranyaka Upanishad 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 integrate the individual to the universe.

Popular mantras

Asato ma sat gamaya | (असतो मा सद्गमय ।)
Tamaso ma jyotir gamaya | (तमसो मा ज्योतिर्गमय ।)
Mṛtyor ma amṛtam gamaya | (मृत्योर्मा अमृतं गमय ।)
Om shanti shanti shantihi || (ॐ शान्तिः शान्तिः शान्तिः ॥)
– बृहदारण्यक उपनिषद् 1.3.28

Translation:[62][63]

From untruth lead us to Truth.
From darkness lead us to Light.
From death lead us to Immortality.
Om Peace, Peace, Peace.

Editions

Translations

In literature

Poet T. S. Eliot makes use of the story "The Voice of the Thunder" and for the source of "datta, dayadhvam, and damyata" found in the Brihadaranyaka Upanishad. Sections of the story appear in his poem The Waste Land under part V What The Thunder Said.[66]

References

  1. ↑ Olivelle, p=xxxvi
  2. ↑ King, Ācārya, p. 52.
  3. ↑ Jones, Constance (2007). Encyclopedia of Hinduism. New York: Infobase Publishing. p. 93. ISBN 0816073368.
  4. ↑ Olivelle, Patrick . Upaniṣhads. Oxford University Press, 1998, pages 3–4
  5. ↑ Brihadaranyaka Upanishad with Adi Shankara's commentary S. Madhavananada (Translator)
  6. ↑ Brihadaranyaka Upanisad with the commentary of Madhvacharya, Translated by Rai Bahadur Sriśa Chandra Vasu (1933), OCLC 222634127
  7. ↑ 7.0 7.1 Olivelle, Patrick (1998), Upaniṣads, Oxford University Press, ISBN 0-19-282292-6, pages 10-17
  8. ↑ 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, Harvard Oriental Series, Opera Minora, 2], Cambridge, 89–102
  9. ↑ 9.0 9.1 Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, page 12-13
  10. ↑ 10.0 10.1 Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, Chapter 1
  11. ↑ Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, page 11-12
  12. ↑ 12.0 12.1 12.2 12.3 12.4 12.5 12.6 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 389-397
  13. ↑ Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 80.
  14. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 399-544
  15. ↑ Brihadaranyaka Upanishad, Chapter 1, Translator: S Madhavananda, pages 5-29
  16. ↑ Brihadaranyaka Upanishad, Chapter 1, Translator: S Madhavananda, pages 92-118
  17. ↑ Brihadaranyaka Upanishad, Chapter 2 Section IV, Translator: S Madhavananda, pages 347-377
  18. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 425-445
  19. ↑ 19.0 19.1 19.2 19.3 19.4 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 437-443
  20. ↑ 20.0 20.1 Brihadaranyaka Upanishad, Chapter 2 Section IV, Translator: S Madhavananda, pages 377-404
  21. ↑ Alan Jacobs (1999), The Principal Upanishads: The Essential Philosophical Foundation of Hinduism, Watkins, ISBN 978-1905857081
  22. ↑ Max Muller, Brihad Aranyaka Upanishad The Sacred Books of the East, Volume 15, Oxford University Press
  23. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 443-445
  24. ↑ 24.0 24.1 Max Muller, Brihad Aranyaka Upanishad The Sacred Books of the East, Volume 15, Oxford University Press
  25. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 448-449
  26. ↑ 26.0 26.1 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 450-457
  27. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 457-465
  28. ↑ 28.0 28.1 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 466-475
  29. ↑ Kausitaki Upanishad Robert Hume (Translator), Oxford University Press, pages 125-127
  30. ↑ Geoffrey Samuel (2008), The Origins of Yoga and Tantra, Cambridge University Press, ISBN 978-0521695343, page 8, Quote: such (yogic) practices developed in the same ascetic circles as the early Sramana movements (Buddhists, Jainas and Ajivikas), probably in around the sixth or fifth BCE.
  31. ↑ 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 ॥ ७ ॥; Source: Brihadaranyaka Upanishad Sanskrit Documents, For second archive, see Wikisource
  32. ↑ 32.0 32.1 32.2 32.3 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 475-507
  33. ↑ Brihadaranyaka 4.2.4 S Madhavananda (Translator), pages 590-592
  34. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 482
  35. ↑ 35.0 35.1 35.2 Brihadaranyaka Upanishad Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press
  36. ↑ Max Muller, Brihad Aranyaka Upanishad The Sacred Books of the East, Volume 15, Oxford University Press
  37. ↑ Max Muller, Brihad Aranyaka Upanishad The Sacred Books of the East, Volume 15, Oxford University Press
  38. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 507
  39. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 509-510
  40. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 534-544
  41. ↑ Patrick Olivelle, The Early Upanishads: Annotated Text and Translation, ISBN 9780195352429, page 157
  42. ↑ Tull, Herman W. The Vedic Origins of Karma: Cosmos as Man in Ancient Indian Myth and Ritual. SUNY Series in Hindu Studies. P. 28
  43. ↑ Brihadaranyaka Upanishad 4.4.5-6 Berkley Center for Religion Peace & World Affairs, Georgetown University (2012)
  44. ↑ Brihadaranyaka James Black, Original Sanskrit & Muller Oxford English Translations, University of Wisconsin, United States (2011)
  45. ↑ S Wesley Ariarajah (1986), Hindu Spirituality, The Ecumenical Review, 38(1), pages 75-81
  46. ↑ Harold Coward (2003), Ethics and Nature in the World’s Religions, in Environment across Cultures, Wissenschaftsethik und Technikfolgenbeurteilung, Volume 19, ISBN 978-3642073243, pp 91-109
  47. ↑ 47.0 47.1 PV Kane, Samanya Dharma, History of Dharmasastra, Vol. 2, Part 1, page 5
  48. ↑ Chatterjea, Tara. Knowledge and Freedom in Indian Philosophy. Oxford: Lexington Books. p. 148.
  49. ↑ Brihadaranyaka Upanishad
  50. ↑ Brihadaranyaka Upanishad, Translator: S Madhavananda, page 816, For discussion: pages 814-821
  51. ↑ Āgāśe, K. S. (1904). Pātañjalayogasūtrāṇi. Puṇe: Ānandāśrama. p. 102.
  52. ↑ 52.0 52.1 52.2 52.3 James Lochtefeld, "Yama (2)", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, page 777
  53. ↑ Kaneda, T. (2008). Shanti, peacefulness of mind. C. Eppert & H. Wang (Eds.), Cross cultural studies in curriculum: Eastern thought, educational insights, ISBN 978-0805856736, Taylor & Francis, pages 171-192
  54. ↑ 54.0 54.1 54.2 Arti Dhand (2002), The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), pages 347-372
  55. ↑ Brahmacharyam Pativratyam cha - Celibacy and Fidelity Himalayan Academy, Gutenberg Archives (2006)
  56. ↑ Aron & Aron (1996), Love and expansion of the self: The state of the model, Personal Relationships, 3(1), pages 45-58
  57. ↑ 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, ISBN 978-0195398694, page 111
  58. ↑ KR Rao (2005), Perception, cognition and consciousness in classical Hindu psychology. Journal of Consciousness Studies, 12(3), pages 3-30
  59. ↑ RH Trowbridge (2011), Waiting for Sophia: 30 years of conceptualizing wisdom in empirical psychology. Research in Human Development, 8(2), pages 149-164
  60. ↑ Swami Madhavananda. The Brhadaranyaka Upanisad with commentary of Sankaracarya.
  61. ↑ The Brhadaranyaka Upanisad with commentary of Sankaracarya. Advaita Ashrama. The Peace Chant
  62. ↑ Ancient vedic prayer World Prayers Society (2012)
  63. ↑ Derrett, J. Duncan M. (2009). "An Indian metaphor in St John's Gospel". Journal of the Royal Asiatic Society 9 (2): 271–86. doi:10.1017/S1356186300011056. JSTOR 25183679.
  64. ↑ http://hinduwebsite.com/sacredscripts/brihad_max1.htm
  65. ↑ http://www.sacred-texts.com/hin/sbe15/sbe15098.htm
  66. ↑ Bloom, Harold (2006). T.S. Eliot's The Wate Land. New York: Infobase Publishing. p. 58.

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