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Hardcover: xvi+574 pages
ISBN: NA
Book Dimensions: 8.9 x 5.8 x 1.3 inches
Shipping Weight: 690 grams
Please download Sanskrit 2003 font if you can't view the devanagari text.

THE BRIHADARANYAKA UPANISHAD

Sanskrit Text, English Translation And Commentary
by Swami Sivananda

Table of Contents

Preface
Introduction

v
vii
MADHU-KANDA

Santi Mantra

Section i

Section ii

Section iii

Section iv
Section v

Section vi

Section i

Section ii

Section iii

Section iv

Section v

1
CHAPTER I
Asvamedha-Brahmana
Meditation on the Sacrificial Horse as the
Cosmic Person, Hiranyagarbha
Agni-Brahmana
Creation and Evolution of the Universe
The Concepts of Death and Sacrifice
Udgitha-Brahmana
Meditation on the Vital ForceAllegory of
the Warfare between the Celestials and the
Demons
Purushavidha-Brahmana
The Saga of Creation
Saptanna-Brahmana
Meditation on the Seven Forms of Food, the
Objects of Desires, Manifestations of the
Supreme
Uktha-Brahmana
Meditation on the Names, Forms and
Actions as the Manifestations of
Hiranyagarbha
CHAPTER II
Ajatasatru-Brahmana
Meditation on the Lower and Higher Levels
of Consciousness
Sisu-Brahmana
Meditation on PranaAnalogy of the Newborn Calf
Murta-Amurta-Brahmanna
Meditation on the Gross and Subtle
Manifestations of Reality
Maitreyi-Brahmana
Instruction on the Supreme by Sage
Yajnavalkya to his Wife MaitreyiAll
Love rooted in the SelfThe Universe is
Non-different from the Self before its
Manifestation, during its Existence and after
its Disappearance
Madhu-Brahmana
Mutual Relationship of Everything with
Everything ElseStory of Sage Dadhyang

11

30

58
93

132

138

165

175

188

218

Section vi

Atharvan
Vamsa-Brahmana
Line of Teachers and Disciples of this
Knowledge contained in the First Two
Chapters

YAJNAVALKYA-KANDA
CHAPTER III
Section i
Asvala-Brahmana
How to overcome the Defects in the
Sacrificial Rites and their Results
Meditation combined with Rituals, the
Means
Section ii Artabhaga-Brahmana
The Senses and Their ObjectsThe
Supreme Being as Death of Death
Section iii Bhujyu-Brahmana
The Goal of Performing the Horse Sacrifice
Some Hints on Cosmic Geography
Section iv Ushasta-Brahmana
Brahman, The SupremeDirect and
ImmediateUnknowable through the
Individual Intellect
Section v
Kahola-Brahmana
Renunciation, the Means of Liberation
The Three Kinds of DesiresBalya,
Panditya and Mauna
Section vi Gargi-Brahmana
Meditation on the Conditioned Brahman
Section vii Antaryami-Brahmana
Meditation on the Inner Controller
Section viii Akshara-Brahmana
Meditation on the Supreme Unconditioned
Brahman
Section ix Sakalya-Brahmana
The Number of GodsMeditation on the
Eight Persons and Their Corresponding
DeitiesMeditation on the Five Directions
with Their Deities and Supports
Meditation on the Essence of the Vital
ForceComparison of Man with a Tree
Source of Rebirth or Creation Established
as the Supreme Brahman

Section i

Section ii

CHAPTER IV
Shadacharya-Brahmana
Defects of the Meditation on Parts
Instruction on the Meditation on the Whole
Kurcha-Brahmana

247

252

271

286

293

300

308
313
325

345

373

386

A Short Analytical Study of the Three

States of Waking, Dreaming and Deep
Sleep
Section iii

Section iv

Section v
Section vi

Section i

Section ii

Jyotir-Brahmana
Meditation on The Supreme as The Light of
LightsFurther Detailed Analysis of the
States of Waking, Dream and Deep Sleep
Saririka-Brahmana
What becomes of the Ignorant Jiva, and of
the Knower of Brahman, after the Fall of
the Body.
Maitreyi-Brahmana
A Restatement of Section iv of Chapter II
Vamsa-Brahmana
Line of Teachers and Disciples for the
Knowledge in, Chapters III and IV
KHILA-KANDA
CHAPTER V
Om Kham Brahma-Brahmana
Meditation on Brahman as The Whole, The
Plenum

Prajapatya-Brahmana
Prajapatis Instruction to Celestials, Demons
and MenThree Main Virtues of Selfcontrol, Compassion and Charity
Section iii Hridaya-Brahmana
Meditation on the Heart as Brahman
Section iv Satya-Brahmana
Meditation on Truth as Brahman
Section v
Satya-Brahma-Samsthana-Brahmana
Meditation on the Three Syllables of the
Word SatyaMeditation on the Sun and
on the Right Eye
Section vi Manomaya-Brahmana
Meditation on the Cosmic Mind and the
Individual Mind as Brahman
Section vii Vidyut-Brahmana
Meditation on the Lightning as Brahman
Section viii Vagdhenu-Brahmana
Meditation with the help of the Symbol of
Cow for the Veda
Section ix Vaisvanaragni-Brahmana
Meditation on the Universal Prana in the
Meditator
Section x
Gati-Brahmana
The Course of the Soul After DeathThe
Gradual Ascent of the Soul in Krama-

397

431

461
472

475

479

482
485
487

492

494
495

496

497

Mukti, Gradual Liberation

Section xi

Vyahita-Brahmana
Meditation on Illness, Death etc., as
Supreme Austerities
Section xii Pratrida-Brahmana
Meditation based on the Correlation
Between Matter and Energy
Section xiii Uktha-Brahmana
Meditation on the Identity of Prana with
Uktha, Yajus, Saman and Kshatra
Section xiv Gayatri-Brahmana
Meditation on the Four Feet of the Gayatri
Mantra
Section xv Suryagni Prarthana-Brahmana
Prayer to the Sun God and Fire God at the
Time of Death

Section i

Section ii

Section iii

Section iv

Section v

CHAPTER VI
Prana Samvada-Brahmana
Meditation on the Vital ForceStory of the
Conversation between the Organs and the
Chief Vital Force
Karma-Vipaka-Brahmana
Meditation on the Five FiresStory of
Svetaketu and King Pravahana
Srimantha-Brahmana
Ritual-cum-Meditation for Attaining
Prosperity
Putramantha-Brahmana
Ritual-cum-Meditation for Attaining
Progeny
Vamsa-Brahmana
The Line of Teachers and Disciples for the
Knowledge contained in Chapters V and VI,
and the Whole Upanishad

499

501

503

506

515

519

530

548

555

565

APPENDICES
The Upanishads
Santi Mantra

568
570

Preface
Worshipful H.H. Sri Swami Sivanandaji Maharaj could see through the publication of his
translation and commentary on the eight Upanishads,Isa, Kena, Katha, Prasna,, Mundaka,
Mandukya, Taittiriya, Aitareya,during his physical presence in this world. But as an ardent
and devout follower of ancient tradition, he was also aware and was particular that the major
Upanishads, which form the philosophical foundation of spiritual culture, ten in number,

should all be presented and brought out for the benefit of seekers of Truth. For various reasons,
it did not become possible to bring out the remaining two Upanishads, viz., the Brihadaranyaka
and the Chhandogya, the largest ones among the whole group; and Sri Gurudev did, once or
twice, hint at the Management of the Divine Life Society about the necessity to bring out the
Commentaries on the remaining two Upanishads also. The circumstances at that time were
somehow such that this publication did not see the light of day during his lifetime. But his
disciples and devotees were acutely conscious of the wish of the great Master, which they were
eager to fulfil at the earliest available opportunity.
Thus, we release this pleasant and stimulating surprise to the public, this large edition of the
Brihadaranyaka Upanishad,may we call it a magnum opuswith the original Sanskrit text
and an English translation of the same, together with an elaborate expository commentary. The
first edition of this book was published in the year 1985. As there is consistent demand from
the reading public, we are bringing out this edition.
The Brihadaranyaka Upanishad is the most detailed and magnificent revelation of the ancient
philosopher-seers, which, in its six chapters packed with thought and revelation, provides to the
students a practically exhaustive and concentrated teaching on every aspect of life, making it
an indispensable guidebook to the student of literature as well as the philosopher, the religious
devotee, and the mystical and spiritual seeker engaged in meditation for divine realisation.
THE DIVINE LIFE SOCIETY

Introduction
The holy corpus of the Veda, which is the repository of eternal knowledge and wisdom, is
divided into four Books, known as Rigveda, Yajurveda, Samaveda and Atharvaveda. In each of
the four Vedas a distinction, has been made according to content and form: (1) Samhita; (2)
Brahmana; (3) Aranyaka; (4) Upanishad.
The Samhita is a collection of hymns or prayers, to God in various Manifestations, containing
also formulae necessary in the sacrificial use of these hymns, known as Mantras. On a practical
basis, the Samhita is to be considered as the chief Veda, and it is the Samhita that people have
in their minds mostly when they refer to the Vedas, the study of the Vedas, the greatness of the
Vedas, or holding the Vedas as the foundation of Indias spiritual and religious outlook of life.
The Mantras are addressed to divinities, Devas, as the infinite forms of the Supreme Being,
these forms of divinities being regarded as the gradational accessible approaches to the Creator
by the corresponding levels of evolution and comprehension of the worshipper, the devotee, or
the seeker.
The word Samhita means a collection of the Mantras belonging to a particular section of the
Veda, which are either in metrical verses (Rik) or sentences in prose (Yajus) or chants (Sama).
The Rigveda Samhita consists of 10580 Mantras or metrical verses; the Samaveda Samhita
contains 1549 verses (with certain repetitions the number is 1810) many of which are culled
from the Rigveda Samhita. The Sama hymns are modulated in numerous ways for the purpose
of singing during either prayer or sacrifice. The Yajurveda Samhita consists of two recensions
known as the Krishna (black) and the Shukla (white), and consists of prose sentences and long
verses. The Atharvaveda Samhita, while it is included among the four sections of the Veda, is
generally not studied as a prayer book and is used only during certain specific forms of
sacrifice and also for incantations of different kinds to receive benefits to the reciter, both
material and spiritual.
The Brahmanas teach the practical use of the verses and the chants presented in the Samhitas.

However, the Brahmanas, though they are supposed to be only sacrificial injunctions for
purpose of ritualistic utilisation of the Mantras of the Samhita, go beyond this restricted
definition and contain much more material, such as Vidhi (a directive precept), Arthavada
(laudatory or eulogising explanation), and Upanishad, (the philosophical or mystical import of
the chant or the performance).
The Aranyakas are esoteric considerations of the practical ritual, which is otherwise the main
subject of the Brahmana. The opening passage of the Brihadaranyaka Upanishad, in which the
horse-sacrifice is treated as a symbol, would serve as an example of how a ritualistic symbol
and material is used as a cosmological concept for purpose of religious contemplation and
philosophic meditation. The Panchagni-Vidya of the Chhandogya Upanishad may also be cited
as an illustration of a cosmological or astronomical and physical event being taken as a
spiritualised symbol for mystical contemplation.
The Upanishads, except the Isavasya, which occurs in the Samhita portion of the Yajurveda,
occur as the concluding mystical import and philosophical suggestiveness of some Brahmana
or the other. The philosophical sections of the Brahmanas and Aranyakas are usually detached
for the purpose of study, and go by the name of Upanishads, brought together from the
different Vedas to form a single whole, though it appears that originally each school of the
Veda had its own specialised ritual textbook with an exegesis or practical manual. The
Brihadaranyaka Upanishad belongs to the Shukla-Yajurveda group and is the most elaborate of
them all, touching on almost every issue relevant to human life, and rising to such heights of
philosophic genius as may rightly be considered as the greatest achievement of the human
mind in history.
There is also a tradition that the Brahmacharin, or the celibate student (which is the first part of
the dedication of human life) occupies himself with a study of the Samhita; the Grihastha, or
the householder (which is the second part of the dedication of life) is expected to diligently
perform the rituals detailed in the Brahmanas in relation to their corresponding Mantras from
the Samhitas. The Vanaprastha, or the recluse, the hermit (the third part of the dedication of
life) rises above prayer as a chant and performance as a ritual, and busies himself with pure
inward contemplation of the more philosophical and abstract realities hidden behind the
outward concepts of divinity and the external performances of ritual. The Sannyasin, or the
spiritually illumined renunciate (the fourth and concluding part of the dedicated life) occupies
himself with direct meditations as prescribed in the Upanishads, whose outlook of life
transcends all-empirical forms, outward relations, nay, space and time itself.
Among the ten Upanishads, the Isa, Kena, Katha, Prasna and Mundaka may be regarded as
more introductory, providing preliminary details of a more or less preparatory nature in the
understanding of the great truths of the universe. The Kathopanishad, with its musical tone,
literary excellence and homely message of the value spiritual, should, indeed, form a fitting
text for the beginner in the study of the Upanishads. It is sometimes held that the
Brihadaranyaka is a vast commentary on the suggestions made in the Isa Upanishad, while the
Brihadaranyaka has a certain internal connection with the precise adoration of the Almighty
sung in the Purusha-Sukta of the Samhita. The Mundaka also serves as a good introduction.
But it is the Brihadaranyaka, Chhandogya, Aitareya, Taittiriya and Mandukya, that rise above
the level of ordinary instruction and stand as most exalted specimens of a direct encounter with
Reality. The Brihadaranyaka is like an omnibus, where anything can be found anywhere. The
Chhandogya is more realistic form, and, while it covers a very wide range of subjects like the
Brihadaranyaka itself, is characteristically different in make, and presents itself as being more
intimate with the hearth and the home and the more concrete values capable of easy
comprehension. The Aitareya is the story of creation, cosmology. The Taittiriya is many-sided,
but its main issues are psychological, explaining the composition of the individual, thus
forming, together with the Aitareya, a practical text on the story of creation. The Mandukya

Upanishad is very brief and seems to sum up the intentions of all the Upanishads in just twelve
Mantras, dealing, as it does, with the structure of levels of reality as indicated in the stages of
consciousness, namely, waking, dream and sleep, suggesting thereby the presence of a
Transcendent Universal, timeless and eternal.
The Brihadaranyaka Upanishad is a veritable research reservoir and may be taken up for
intensive study by those who are pure in heart, sincere in their aspirations, and wholly devoted
to a Godly life.

APPENDICES
APPENDIX 1
THE UPANISHADS
According to the Muktikopanishad of Sukla Yajur-veda, there are as mentioned therein the
Rigveda with 21 Sakhas (Branches), the Yajurveda with 109, the Samaveda with 1000 and the
Atharvanaveda with 50, and each Branch has one Upanishad. Muktikopanishad further states
that emancipation may be attained through Mandukya Upanishad alone, and failing which,
through the ten Upanishads, then the thirty-two Upanishads. Through the study of the 108
Upanishads one is certain to attain final emancipation. The 108 Upanishads are:
l. Isa, 2. Kena, 3. Katha-(valli), 4. Prasna, 5. Mundaka, 6. Mandukya, 7. Taittiriya, 8. Aitareya,
9. Chhandogya and 10. Brihadaranyaka. (These are the ten Upanishads referred to above).
11. Brahma, 12. Kaivalya, 13. Jabala, 14. Svetasvatara, 15. Hamsa, 16. Aruni (ka), 17. Garbha,
18. Narayana, 19. (Parama)-Hamsa, 20. (Amrita)-Bindu, 21. (Amrita)-Nada, 22. (Atharva)Sira, 23. (Atharva)-Sikha, 24. Maitrayani, 25. Kaushitaki, 26. Brihaj-jabala, 27. (Nrisimha)
Tapini, 28. Kalagnirudra, 29. Maitreyi, 30. Subala, 31. Kshuri (ka), and 32. Mantrika. (These
are the thirty-two Upanishads referred to).
33. Sarvasara, 34. Niralamba, 35. Suka-Rahasya, 35. Vajrasuchika, 37. Tejo-(Bindu), 38. Nada(Bindu), 39. Dhyana-(Bindu), 40. (Brahma) Vidya, 41. Yogatattva, 42. Atmabodhaka, 43.
(Narada)-Parivrajaka, 44. Trisikhi (Brahmana), 45. Sita, 46. (Yoga)-Chuda-(Mani), 47.
Nirvana. 48. Mandala-(Brahmana), 49. Dakshina (Murti), 50. Sarabha, 51. Skanda, 52.
Mahanarayana, 53. Advaya-(Taraka), 54. (Rama)-Rahasya, 55. Ramatapana, 56. Vasudeva, 57.
Mudgala, 58. Sandilya, 59. Paingala, 60. Bikshu (ka), 61. Maha, 62. Sariraka, 63. (Yoga)Sikha, 64. Turiyatita, 65. Sannyasa, 66. (Paramahamsa)-Parivrajaka, 67. Akshamalika, 68.
Avyaktha-(Nrisimha), 69. Ekakshara, 70. (Anna)-Purna, 71. Surya, 72. Akshi-(ka), 73.
Adhyatma, 74. Kundika-(khya), 75. Savitri, 76. Atma, 77. Pasupata, 78. Parabrahma, 79.
Avadhutaka, 80. Tripuratapana, 81. Devi, 82. Tripura, 83. Katha, 84. Bhavana, 85. (Rudra)Hridaya, 86. (Yoga)-Kundali, 87. Bhasma-(Jabala), 88. Rudraksha, 89. Gana-(pati), 90.
Darsana, 91. Tarasara, 92. Mahavakya, 93. Panchabrahma, 94. (Prana)-Agnihotra, 95.
Gopalatapini, 96. Krishna, 97. Yajnavalkya, 98. Varahaka, 99. Satyayana, 100. Hayagriva, 101.
Dattatreya, 102. Garuda, 103. Kali (santarana), 104. Jabala, 105. Saubhagya-(Lakshmi), 106.
(Saraswati)-Rahasya, 107. (Bahv) Richa and 108. Muktika.
Grouping of the Upanishads according to the Vedas:
The 10 Rigveda Upanishads: 8, 25, 38, 42, 47, 57, 67, 82, 105, 107.
The 19 Suklayajurveda Upanishads: 1, 10, 13, 15, 19, 30, 32, 34, 44, 48, 53, 59, 60, 64, 73,
91, 97, 99, 108.

The 32 Krishnayajurveda Upanishads: 3, 7, 11, 12, 14, 17, 18, 20, 21, 28, 31, 33, 35, 37, 39,
40, 41, 49, 51, 62, 63, 69, 72, 79, 83, 85, 86, 93, 94, 98, 103, 106.
The 16 Samaveda Upanishads: 2, 9, 16, 24, 29, 36, 46, 56, 61, 65, 68, 74, 75, 88, 90, 104.
The 31 Atharvanaveda Upanishads: 4, 5, 6, 22, 23, 26, 27, 43, 45, 50, 52, 54, 55, 58, 66, 70,
71, 76, 77, 78, 80, 81, 84, 87, 89, 92, 95, 96, 100, 101, 102.
The 10 Major Upanishads: 1 to 10.
The 14 Vaishnava Upanishads: 18, 27, 52, 54, 55, 56, 68, 91, 95, 96, 100, 101, 102, 103.
The 15 Saiva Upanishads: 12, 14, 22, 23, 26, 28, 49, 50, 67, 85, 87, 88, 89, 93, 104.
The 8 Sakta Upanishads: 45, 80, 81, 82, 84, 105, 106, 107.
The 20 Yoga Upanishads: 15 ,20, 21, 31, 37, 38, 39, 40, 41, 44, 46, 48, 53, 58, 63, 77, 86, 90,
92, 98.
The 17 Sannyasa Upanishads: 11, 16, 19, 25, 29, 43, 47, 60, 64, 65, 66, 74, 78, 79, 83, 97,
99.
The 24 Samanya Vedanta Upanishads: 13, 17, 24, 30, 32, 33, 34, 35, 36, 42, 51, 57, 59, 61,
62, 69, 70, 71, 72, 73, 75, 76, 94, 108.

APPENDIX 2
SANTI MANTRAS
For the Rigveda Upanishads:

) p,). 0 p,). ,5 0 s
s = ptnm EFG t
EFG n dk k Nn
Nn Nn ) p,). 0 p,).
,5 0 s s =
ptnm EFG t EFG n
dk k Nn Nn Nn
Let my speech be rooted in my mind. Let my mind be rooted in my speech. Let Brahman
reveal Himself to me. Let my mind and speech enable me to grasp the Truth of the Vedas. Let
not what I heard forsake me. Let both day and night be continuously spent by me in study. I
think Truth. I speak Truth. May that Truth protect me. May that protect the teacher, protect me,

protect the teacher. Let peace prevail against Adhi Daivic, Adhi Bhautic and Adhi Asuric
disturbances. Om Peace, Peace, Peace.
For the Krishnayajurveda Upanishads:

k T Xs s
,Ed Nn Nn Nn k
T Xs s ,Ed Nn Nn
Nn
Om. May He protect us both (teacher and taught.) May He cause us both to enjoy the bliss of
Mukti. May we both exert to find out the true meaning of the Scriptures. May our studies be
fruitful. May we never quarrel with each other. Om Peace, Peace, Peace.
For the Suklayajurveda Upanishads:

5 5G _t5c 5s 5 5bF
Nn Nn Nn 5 5G _t5c
5s 5 5bF Nn Nn Nn
That is whole. This is whole. From the whole, the whole becomes manifest. From the whole
when the whole is negated what remains is again the whole. Om Peace, Peace, Peace.
For the Samaveda Upanishads:

pn E pfk =t Gnd _
T bhE bh Eo bh
EEstE s tE E Et
_s G n Nn Nn Nn pn E
pfk =t Gnd _ T bhE bh
Eo bh EEstE s tE
E Et _s G n Nn Nn Nn

May my limbs, speech, Prana, eye, ear and power of all my senses grow vigorous. All is the
Brahman of the Upanishads. May I never deny the Brahman. May the Brahman never desert
me. Let that relationship endure. Let the virtues recited in the Upanishad be rooted in me. May
they repose in me. Om Peace, Peace, and Peace.
For the Atharvaveda Upanishads:

d vG d wxkG5t
ys szsGv5 E sXs nd d= sXs
,~ sXs sk zG sXs s,5
Nn Nn Nn d vG d
wxkG5t ys szsGv5 E sXs
nd d= sXs ,~ sXs sk zG sXs
s,5 Nn Nn Nn
Om. O Worshipful ones, may our ears hear what is auspicious. May we see what is auspicious.
May we sing your praise, live our allotted span of life in perfect health and strength. May Indra
extolled in the scriptures, Pushan the all-knowing, Tarkshya who saves from all harm, and
Brihaspati who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures
and the practice of the truths contained therein. Om Peace, Peace, Peace.
Other Santi Mantras:

n ,~ nt nd
s s ,5 h
t ,= bh ) GE =
Nn Nn Nn
May He, the Lord of all, pre-eminent among the Vedas and superior to the nectar contained in
them, bless me with wisdom. May I be adorned with knowledge of Brahman that leads to
Immortality. May my body become strong and vigorous (for practising meditation on
Brahman). May my tongue always utter delightful words. May I hear a lot with my ears. Thou
art the scabbard of Brahman hidden by worldly taints (and not revealed by puny intellects).
May I never forget that which I have learnt. Om Peace, Peace, Peace.

 d G Nn Nn Nn
Salutations. May my mind and all these (body, Indriyas, Pranas etc.) be good and well. Om
Peace, Peace, Peace.

ks E, . , 5,t sXs
d, 5 bk , Etv
Nn Nn Nn
I am the destroyer of the tree (of Samsara). My reputation is as high as the top of the hill. I am,
in essence, as pure as the Sun. I am the highest treasure. I am All-wise, Immortal and
Indestructible. This is Trisankus realisation. Om Peace, Peace, Peace.

bh ,, T f pE, s
t)dp k pd Nn Nn Nn
He who creates this universe in the beginning and He whom the Vedas gloriously praise and
sing about, in Him I take refuge in the firm faith and belief that my intellect may shine with
knowledge of Brahman. Om Peace, Peace, Peace.

Gt t5 nd s,
,k bh s t ptk bh) t
ptk bh EFG EFG t EFG n
k
k Nn Nn Nn

May the Sun (Mitra) be good to us! May the Varuna be good to us! May the Sun (Aryama) be
good to us! May Indra and Brihaspati be good to us! May Vishnu of great strides be good to us!
Prostrations to Brahman! Prostrations to Thee, O Vayu, Thou indeed art the visible Brahman! I
shall proclaim Thee visible Brahman; I shall call Thee the Just! I shall call Thee the True! May
He protect me! May He protect the teacher! May He protect me! May He protect the teacher!
Om Peace, Peace. Peace.
MAHAVAKYAS
The Mahavakyas are cryptic aphorisms of profound ideas enshrined in the Vedas. Secret
meanings are revealed in terse sayings regarding the relationship between the individual soul
and the Supreme Self. These maxims are to be personally taught by the Guru to his disciples

and they are the subjects of contemplation both by ascetics and others. There are four such
Vakyas one pertaining to each Veda.
1. RIG-VEDA:-Aitareya Upanishad. "Prajnanam BrahmaPure Consciousness or
Knowledge is Brahman." Knowledge or rather Intelligence is that by which one sees, hears,
feels or separates and knows taste or distaste. This one Intelligence which is found in all beings
including gods, men and animals is Brahman alone. This Vakya explains the purpose of
initiation and pertains to experience. It explains the nature of Brahman. Atman is Prajnana or
Pure Consciousness, the essential Self of man. The Vakya is variously called as Anubhava
Vakya, Prayojanapara, Svarupabodha or Lakshana Vakya.
2. YAJUR-VEDA:-Brihadaranyaka Upanishad: "Aham Brahma AsmiI am Brahman". The
aim of the aspirant is noted here. The term I refers to the All-full Paramatman who resides in
this body as the medium of knowledge and as the witness of Buddhi. The word Brahman
refers to the Supreme Atman. The term am denotes their identity. This Vakya is variously
called Abhyasa, Vishayapara or Anubhava Vakya.
3. SAMA-VEDA:-Chhandogya Upanishad: "Tat Tvam AsiThou art That." This explains the
relation between the part and the whole. That Existence which is one only without a second
and which is devoid of name and form is denoted by the term That. The substance or the
reality which is at the back of the body and the Indriyas of the hearer (disciple) is denoted by
the term Thou. The term art denotes their identity. That identity ought to be experienced.
This Vakya is variously called Upadesa or Sambandhapara Vakya.
4. ATHARVA-VEDA:- Mandukya Upanishad: "Ayam Atma BrahmaThis Atman is
Brahman." Direct cognisance of the Self-effulgent is denoted by the term This. That which is
at the back of all from Ahankara down to the body is called Atman. The term Brahman
denotes that Great Truth which is at the back of the whole Universe and is Svayamprakasa.
This Sakshatkara Vakya confers Brahma-Jnana. This Anubhavabodha Vakya gives expression
to the inner intuitive experience or direct perception of the innermost self, through meditation.
This Vakya is variously called Darsana or Vidhivakya, Adhikaripara or Aparoksha Anubhuti
Vakya.

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Last Updated: Saturday, 07-Nov-2009 17:36:25 EST
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