20 Facts About Brihadaranyaka Upanishad

Brihadaranyaka Upanishad is one of the Principal Upanishads and one of the first Upanishadic scriptures of Hinduism.

Brihadaranyaka Upanishad is estimated to have been composed about 7th-6th century BCE, excluding some parts estimated to have been composed after the Chandogya Upanishad.

Brihadaranyaka Upanishad is a treatise on Atman, 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 Adi Shankara and Madhvacharya.

The Brihadaranyaka Upanishad 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 Brihadaranyaka Upanishad is credited to ancient sage Yajnavalkya, but likely refined by a number of ancient Vedic scholars.

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The Khila kanda of the Brihadaranyaka Upanishad has fifteen brahmanas in its first chapter, and five brahmanas in the second chapter.

Brihadaranyaka Upanishad starts by stating one of many Vedic theories of creation of the universe.

The world is more than matter and energy, asserts Brihadaranyaka Upanishad, it is constituted of Atman or Brahman as well as Knowledge.

The Self, states Brihadaranyaka Upanishad, is the imperishable one that is invisible and concealed pervading all reality.

Brihadaranyaka Upanishad starts the second chapter as a conversation between Ajatashatru 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.

Brihadaranyaka Upanishad then asserts that this knowledge of the Self, the Self, the Brahman is what makes one immortal, the connection immortal.

The last hymns of chapter 3 in Brihadaranyaka Upanishad 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.

Fourth chapter of Brihadaranyaka Upanishad starts as a dialogue between King Janaka and Yajnavalka.

Brihadaranyaka Upanishad is not affected by good, not affected by evil, for he has then overcome all sorrows, all sufferings.

Brihadaranyaka Upanishad is the lord of all, the king of all things, the protector of all things.

Brihadaranyaka Upanishad is beyond good and evil, and neither what he has done, nor what he has omitted to do, affects him.

Fifth and sixth chapters of Brihadaranyaka Upanishad are known as Khila Khanda, which literally means "supplementary section, or appendix".

Brihadaranyaka Upanishad has nothing sticking to him, for he does not stick to anything.

Brihadaranyaka Upanishad is not bound; yet he neither trembles in fear nor suffers injury.

The Brihadaranyaka 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.