brihadaranyaka upanishad ಬೃಹದಾರಣ್ಯಕ ಉಪನಿಷದ್

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from wikipedia---> The Brihadaranyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्, Bṛhadāraṇyaka Upaniṣad) is one of the Principal Upanishads and one of the first Upanishadic scriptures of Hinduism.[4] A key scripture to various schools of Hinduism, the Brihadaranyaka Upanisad is tenth in the Muktikā or "canon of 108 Upanishads".[5]

The Brihadaranyaka Upanishad is estimated to have been composed about 700 BCE, excluding some parts estimated to have been composed after the Chandogya Upanishad.[6] The Sanskrit language text is contained within the Shatapatha Brahmana, which is itself a part of the Shukla Yajur Veda.[7]

The Brihadaranyaka Upanishad is a treatise on Ātman (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 Adi Shankara and Madhvacharya .[8][9]

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 kānda of Śatapatha Brāhmana of "Śhukla Yajurveda".[15] The Brihadaranyaka Upanishad has six adhyayas (chapters) in total. There are two major recensions for the text - the Madhyandina and the Kanva recensions. It includes three sections: Madhu kānda (the 4th and 5th chapter of the fourteenth kānda of Satapatha Brahmana), Muni kānda (or Yajnavalkya Kanda, the 6th and 7th chapter of 14th kānda of Satapatha Brahmana) and Khila kānda (the 8th and 9th chapter of the fourteenth kānda of Satapatha Brahmana).[15][16]

The first and second chapters of the Upanishad's Madhu kānda consists of six brahmanams each, with varying number of hymns per brahmanam. The first chapter of the Upanishad's Yajnavalkya kānda consists of nine brahmanams, while the second has six brahmanams. The Khila kānda of the Upanishad has fifteen brahmanams in its first chapter, and five brahmanams in the second chapter.[17]

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some quotes of this upanishad

Brihadaranyaka Upanishad says :  "Yajnavalkya-Maitreyi Samvada ( conversation)

Maitreyi, said Yajnavalkya, Verily, I am going away from this house into the forest, to enter another order of life; therefore, let me divide my property between you and Katyayani.

Maitreyi asked: My venerable Lord, if this whole world, with all its wealth, belonged to me, tell me, could I become immortal?

No, replied Yajnavalkya, Like the life of rich people will be your life. But there is no hope of obtaining immortality by wealth.

Maitreyi said: Of what use, then, would wealth be to me, if I did not become, thereby, immortal? Tell me, O venerable Lord, any means of attaining immortality, of which thou knowest.

Yajnavalkya replied: Thou art dear to me; thou speakest dear words. Come, sit down; I will explain it to thee.

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

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

Verily, the Self (Atman) is to be seen, heard, reflected and meditated upon. When one sees, hears, reflects and knows the Self, all this is known"
translated by Ananth, Advocate

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Brihadaranyaka Upanishad says :  "As a lump of salt, when thrown into water, becomes dissolved into mere water, and could not be taken out again (or perceived), but wherever we taste the water, it would have the taste of salt; thus, verily, does this great Being, Infinite, Independent, consisting of nothing but Consciousness, rise from out of these elements and vanish again in them. After death, no knowledge remains. (There is no objective consciousness when there is no individuality"
  Ananth, Advocate

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Brihadaranyaka Upanishad says :  "Maitreyi said: Thou hast bewildered me by saying: 'After death, no knowledge remains.' Yajnavalkya replied: I say nothing that is bewildering. For where there is, as it were, duality, the one sees the other, one smells the other, one tastes the other, one salutes the other, one speaks to the other, one hears the other, one thinks of the other, one knows the other.

But, when the Self alone is all this, how should one see another, how should one smell another, how should one taste another, how should one salute another, how should one speak to another, how should one hear another, how should one know another?

How should one know Him, by whom one knows all this?

That Self is to be described as Not this, not this.

He is incomprehensible, imperishable, unattached, free, and not subject to pain or destruction."
 Ananth, Advocate

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The desires and cognised forms are stored in the Heart (Not Brain)  in the form of memories. 

Brihadaranyaka Upanishad : 03.09.20 

बृहदारण्यक उपनिषत्तु ०३.०९.२०

तानि च कस्मिन्नु रूपाणि प्रतिष्ठितानीति? हृदय इति होवाच । हृदयारब्धानि रूपाणि । रूपाकारेण हि हृदयं परिणतम् । यस्माधृदयेन हि रूपाणि सर्वो लोको जानाति । हृदयमिति बुद्धिमनसो एकीकृत्य निर्देशः, तस्माधृदये ह्येव रूपाणि प्रतिष्ठितानि । हृदयेन हि स्मरणं भवति रूपाणां वासनात्मनाम्॑तस्माधृदये रूपाणि प्रतिष्ठितानि इत्यर्थः एवमेवैतद्याज्ञवल्क्य ॥२०॥ 

So, the forms that are visualised by the eye are rooted in the heart’s impression, ultimately, because it is in the heart that you perceive; it is due to the feeling that you cognise the forms

outside. The intellect or the prescience along with the mind is called as “The Heart”, where the perseverance happen. Hence all the desires and  cognised forms are stored in the form of memory in the heart.  If you have no feeling for things, you will not perceive anything. “Well; that is very good. This is a good answer to my question,” says Śākalya,.

ವಾಸನಾತ್ಮಕವಾದ ರೂಪಗಳ ಸ್ಮರಣೆಯೆಂಬುವದು ಹೃದಯದಲ್ಲಿಯೇ ಇರುತ್ತದೆ (ಮಸ್ತಿಷ್ಕದಲ್ಲಲ್ಲ) :-

ಬೃಹದಾರಣ್ಯಕ ಉಪನಿಷತ್ತು ೦೩.೦೯.೨೦

ತಾನಿ ಚ ಕಸ್ಮಿನ್ನು ರೂಪಾಣಿ ಪ್ರತಿಷ್ಠಿತಾನೀತಿ? ಹೃದಯ ಇತಿ ಹೋವಾಚ | ಹೃದಯಾರಬ್ಧಾನಿ ರೂಪಾಣಿ | ರೂಪಾಕಾರೇಣ ಹಿ ಹೃದಯಂ ಪರಿಣತಮ್ | ಯಸ್ಮಾಧೃದಯೇನ ಹಿ ರೂಪಾಣಿ ಸರ್ವೋ ಲೋಕೋ ಜಾನಾತಿ | ಹೃದಯಮಿತಿ ಬುದ್ಧಿಮನಸೋ ಏಕೀಕೃತ್ಯ ನಿರ್ದೇಶಃ, ತಸ್ಮಾಧೃದಯೇ ಹ್ಯೇವ ರೂಪಾಣಿ ಪ್ರತಿಷ್ಠಿತಾನಿ | ಹೃದಯೇನ ಹಿ ಸ್ಮರಣಂ ಭವತಿ ರೂಪಾಣಾಂ ವಾಸನಾತ್ಮನಾಮ್ತಸ್ಮಾಧೃದಯೇ ರೂಪಾಣಿ ಪ್ರತಿಷ್ಠಿತಾನಿ ಇತ್ಯರ್ಥಃ ಏವಮೇವೈತದ್ಯಾಜ್ಞವಲ್ಕ್ಯ ||೨೦|| 

ಶಾಕಲ್ಯನು “ ಈ ರೂಪಗಳು ಏತರಲ್ಲಿ ಪ್ರತಿಷ್ಠಿತವಾಗಿದೆ? ಎಂದುಕೇಳಲು “ಹೃದಯದಲ್ಲಿ” ಎಂಬುದಾಗಿ ಯಾಜ್ಞವಲ್ಕ್ಯರು ಉತ್ತರಿಸಿದರು. ಹೃದಯದಿಂದ ರೂಪಗಳು  ಆಗಿರುತ್ತದೆ (ಪ್ರತಿಷ್ಠಿತವಾಗಿದೆ) . ಹೃದಯವೇ ರೂಪಾಕಾರದಿಂದ ಪರಿಣಾಮವಾಗಿರುತ್ತದೆ.ಹೃದಯದಿಂದಲೇ ಅಲ್ಲವೇ ಈ ಲೋಕಗಳಲ್ಲಿ ರೂಪಗಳು ತಿಳಿಯಲ್ಪಡುತ್ತಿರುವದು. ಬುದ್ಧಿಮನಸ್ಸುಗಳನ್ನೊಂದುಗೂಡಿಸಿಕೊಂಡೇ ಹೃದಯವೆಂಬುದಾಗಿ ಕರಯಲ್ಪಟ್ಟಿದೆ.ಆದ್ದರಿಂದ  ಹೃದಯದಲ್ಲೇ ರೂಪಗಳು ಪ್ರತಿಷ್ಠಿತವಾಗಿದೆ . । ವಾಸನಾತ್ಮಕವಾದ ರೂಪಗಳ ಸ್ಮರಣೆಯೆಂಬುವದು ಹೃದಯದಲ್ಲಿಯೇ ಇರುತ್ತದೆ (ಮಸ್ತಿಷ್ಕದಲ್ಲಲ್ಲ ) ಎಂದರ್ಥ ಹೀಗೆ ಯಾಜ್ಞವಲ್ಕ್ಯರು ಹೇಳಲಾಗಿ ಶಾಕಲ್ಯನು "ಇದುಹೀಗೆಯೇ ಸರಿಯಾಗಿ ಹೇಳಿದ್ದೀರಿ ಯಾಜ್ಞವಲ್ಕ್ಯರೇ" ಎಂದನು ||

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ಸತ್ಯಪ್ರಕಾಶ ಸೀತಾರಮ
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