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{{short description|Sanskrit text, linked to Krishna Yajurveda}}
{{italic title}}
{{Infobox Upanishad
| image = People of Varanasi 005.jpg
| caption = The textsage discussesJajali, renunciationidentified andwith theintense puremeditation pursuit ofand knowledgepenance
| alt =
| name = Brahma Upanishad
| Devanagari = ब्रह्म
| Sanskrit_transliteration = Brahma
Line 12 ⟶ 14:
| chapters = 3
}}
'''''Brahma Upanishad''''' ({{lang-langx|sa|ब्रह्मोपनिषत्ब्रह्मोपनिषद्}}, {{IAST3|Brahmopaniṣad}}) is an ancient Sanskrit text and one of the minor [[Upanishad]]s of [[Hinduism]]. It is among the 32 Upanishads attached to the [[Krishna Yajurveda]],{{Sfn|Prasoon|2008|p=82}} and classified as one of the 19 [[Sannyasa]] Upanishads.<ref name=Tinoco>{{cite book|last=Tinoco|first=Carlos Alberto|title=Upanishads|year=1997|url=httphttps://books.google.com/books?id=7xoNEM63hZEC&pg=PA87|publisher=IBRASA|isbn=978-85-348-0040-2|ppage=87}}</ref>{{Sfn|Olivelle|1992|pp=x-xi}}
 
The text has been one of the important Upanishads dealing with Hindu renunciation traditions.{{Sfn|Deussen|1906|p=374}} It discusses [[Ātman (Hinduism)|Atma]] (soul) and its four ''avastha''s (states of consciousness) and four seats; the seats for the purpose of achieving [[Dhyana in Hinduism|Dhyana]] (mediation) of the [[Nirguna Brahman]] (the formless ''[[Brahman]]''). It is presented as a conversation between Sage [[Pippalada]] and [[Shaunaka|Shaunaka Mahashala]].{{Sfn|Parmeshwaranand|2000|p=77-78}} The Brahma Upanishad is notable, in its third chapter, for rejecting all forms of rituals and external religious observations, and declaring the highest complete state of man is one that is dedicated entirely to knowledge.{{Sfn|Olivelle|1992|p=84, 92}}{{Sfn|Deussen|Bedekar|Palsule|1997|p=726}}
 
In the Telugu [[anthology]] of 108 Upanishads of the [[Muktika]] canon, narrated by [[Rama]] to [[Hanuman]], the Brahma Upanishad is listed at number 11.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=556–57}} The text is also referred to as '''''Brahmopanishad'''''.{{Sfn|Pandey|1996}}
 
==Chronology and anthology==
The date or century in which Brahma Upanishad was composed is unknown.{{sfn|Olivelle|1992|pp= 5, 8-9}} Textual references and literary style suggest that this Hindu text is ancient, composed before the Ashrama Upanishad which is dated to the 3rd-century CE.{{sfn|Olivelle|1992|pp= 5, 8-9}}
 
In Colebrooke anthology of 52 Upanishads, popular in [[North India]], the Brahma Upanishad is listed at number 10.{{Sfn|Deussen|Bedekar|Palsule|1997|p=561}} In Narayana's anthology of 52 Upanishads, popular in [[South India]], the Jabala Upanishad is listed at 10 as well.{{Sfn|Deussen|Bedekar|Palsule|1997|p=563}} In later age compilation collection which was brought out in South India, itBrahma Upanishad is part of the 108 Upanishads including all the great Upanishads.{{Sfn|Keith|2007|p=501}}
 
==Structure==
Line 43 ⟶ 45:
 
===Brahman is the Self in human body===
PippaladaBrahman, explainsstates thatsage Brahma residesPippala in [[Brahmapura]], symbolized by the humantext, body.indeed He embodies divine wisdom which representsis the [[Prana]] (breath, life-Forceforce) and is the [[Ātman (Hinduism)|Atma]] (soul).{{sfn|Olivelle|1992|p= Atma147}}{{Sfn|Deussen|Bedekar|Palsule|1997|p=726}} represents life and death.The Itsself's form is the shining Brahman that resides in one’sone's body giving it a glow, and which controls everything.{{Sfn|Parmeshwaranand|2000|p=78}} The wisdom of Brahman is Prana, and the Atma,life which encompassesof the glorygods ofthat are the Atmavital andsensory theorgans lifein ofhuman thebody,{{Sfn|Deussen|Bedekar|Palsule|1997|p=726}} godstheir beginning and end.{{Sfn|Parmeshwaranand|2000|p=78}}{{sfn|Olivelle|1992|pp= 147-148 with footnotes}}
 
[[File:Spiral Orb Webs.jpg|right|thumb|The soul weaves a connection to the gods of sensory organs similar to a spider, states the Brahma Upanishad.]]
The [[jiva]] (the living being), controls all its senses similar to a spider which, with a single thread, weaves its web and also withdraws the web into itself through the same thread. In a similar way, Prana also retracts drawing all of its creations.{{Sfn|Parmeshwaranand|2000|p=78}}
[[File:Peregrine Falcon La Cañada.jpg|right|thumb|''Prana'' soars to heights when awake and retires during deep sleep, states the text, just like the [[falcon]] soars to the skies and returns to its nest in the night.]]
The Chapter 1 uses many [[similes]] using nature to describe how the soul and the human body interact.{{sfn|Olivelle|1992|pp= 147-148 with footnotes}} The Brahman (Atman) leads all these gods within the human body, and they follow him, asserts the text, in a way similar to bees and queen-bee.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}} They do and focus on what the Atman wants. He connects a web with them, and withdraws within itself like a spider.{{Sfn|Parmeshwaranand|2000|p=78}} In a similar way, Prana spreads out into arteries in the temple that is human body and also retracts when it wants to.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}} When the human body goes into deep sleep, the Prana retires, just like falcon soars to the skies when he wants to and then goes to his nest to retire.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}}
 
The soul is not affected by rituals and rites, nor by good or evil, states the Upanishad.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}} This soul (Devadatta) is like a child without desires experiencing joy innocently, he loves the highest light, experiences the joy therein.{{sfn|Olivelle|1992|pp= 147-148 with footnotes}}
[[File:Nankeen kestrel midflight.jpg|right|thumb|Prana is drawn into the Brahman through the subtle nerve chords called [[Nadi (yoga)|nadi]], which is the Devadatta (in-dwelling [[deity]]). It is comparable to the way the [[falcon]] considers the air ([[sky]]) as its means of communication to reach its abode.]]
Prana is drawn into the Brahman through the subtle nerve chords called [[nadi]], which is the Devadatta (in-dwelling deity). It is comparable to the way the [[falcon]] considers the air as its means of communication to reach its abode. In the same way, during ''Sushupti'' (dreamless sleep), a person attains one’s own abode with no effect, even when he is beaten with a stick or not experiencing the merits or demerits of his religious actions. Another simile mentioned to emphasize the happiness enjoyed by Devadutta is the aspect of a child enjoying the spontaneous joy without aspiring for any fruit. {{Sfn|Parmeshwaranand|2000|p=78}}
 
Like a caterpillar, which moves from its first grass or leaf abode to the next leaf, puts its foot forward to get a firm footing there before leaving its original abode; the Atman moves to its new abode yet retains a footing in the sleeping body.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}}{{Sfn|Parmeshwaranand|2000|p=78}} The Atman, states the text, is the source of the Vedas and the gods.{{Sfn|Deussen|Bedekar|Palsule|1997|p=727}}
[[File:Spiral Orb Webs.jpg|right|thumb|Spiral orb webs in Karijini, Western Australia – The ''[[jiva]]'' (the living being), controls all its senses similar to a spider which, with a single thread, weaves its web and also withdraws the web into itself through the same thread.]]
As Brahman is the Supreme Being, he enjoys Light (''jyoti'') when he desires it. In a similar fashion, he reaches the state of “dream-plane” which could be compared to the evolution process of a caterpillar. A caterpillar, which moves from its first grass or leaf abode to the next leaf, puts its foot forward to get a firm footing there before leaving its original abode; this is said to be a state of the [[Jagrata]] or waking state.{{Sfn|Parmeshwaranand|2000|p=78}}
 
Both Deussen and Olivelle state that the prose in this chapter and many of the similes are fragments and references to earlier Upanishads, such as [[Mundaka Upanishad]] 1.1.7 and 2.2.9, [[Kaushitaki Upanishad]] at 4.19, [[Brihadaranyaka Upanishad]] in section 4.3, and [[Prashna Upanishad]] in 2.4.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=726-727}}{{sfn|Olivelle|1992|pp= 147-148 with footnotes}}
Brahman, as the Devadatta, possess eight sacrificial cups (skulls). He is the source of all [[Vedas]] and gods, which are as integral to the body as the breasts. During the waking state, he is ordained to have the power to expand, “and is the inner mover”. He is said to represent "a bird (Khaga), a crab (Karkata), akas (sky) or pushkara, Atma and Brahman".{{Sfn|Parmeshwaranand|2000|p=78}}
 
Brahman, as the Atman, expresses itself when the man is awake, he is the bird, the crab, and the lotus.{{Sfn|Parmeshwaranand|2000|p=78}}{{Sfn|Deussen|Bedekar|Palsule|1997|p=727}} While the bird and lotus analogy for the human soul is commonly found in Vedic literature, this is the first and isolated mention of crab analogy, states Deussen.{{Sfn|Deussen|Bedekar|Palsule|1997|p=727 footnote 2}} It may refer to a lost Upanishad, or Schrader suggests that the chaotic movements of a crab that is difficult to follow, might be implied in the crab simile here.{{sfn|Olivelle|1992|pp= 148-149 with footnotes}}
It is this 'being' or 'Self', which gets extended into all 'world beings'. He becomes Brahman, the Supreme, with support from all beings and the “Kshetragna”.{{Sfn|Parmeshwaranand|2000|p=78}}
 
The Atman is the higher and lower brahman, the one inspiring the principle of non-harm ([[Ahimsa]]), imbuing consciousness into the gods that are sensory organs, he is the swan, he is the self.{{sfn|Olivelle|1992|pp= 148-149 with footnotes}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=727-728}}
The South Indian edition begins here.<ref name="aiyar"/> As [[Purusha]], Brahman has four features or seats which are the navel, the heart, the throat, and the head. From these emanate the four aspects through which Brahman is effulgent. These are the state of wakefulness representing God [[Brahma]]; the state of dreaming which denotes God [[Vishnu]]; the state of "dreamless sleep", [[Shiva|Rudra]]'s form; and the "[[Transcendence (religion)|transcendental]]" (independent of the material world), state in which Brahma is supreme.{{Sfn|Nair|2008|p=250-51}} The [[Para Brahman]] (Supreme Brahman) who occupies a central shining place among the [[Aditya]], Vishnu, [[Ishvara]], purusha, prana, jiva, and [[Agni]] is devoid of mind (Manas), ear, hand, feet and light.{{Sfn|Parmeshwaranand|2000|p=79}}▼
 
===Four states of consciousness===
Explaining the meaning of Para Brahman, Pippalada elaborates stating that the worlds are neither existing nor non-existing, same is the status of scriptures, gods and sacrifices in presence of Brahman. In the similar way, neither relationships like mother, daughter-in-law exist or not-exist; castes neither exists or not-exist; neither is the hermit existing nor non-existing; and what shines is thus only the One Highest Brahman.{{Sfn|Parmeshwaranand|2000|p=79}}
▲TheSome South Indian editionversions beginsof the Brahma Upanishad manuscripts begin here.<ref name="aiyar"/> As [[Purusha]], Brahman has four featuresdwellings or seats which are the navel, the heart, the throat, and the head.{{Sfn|Nair|2008|p=250-51}} From these emanate the four aspects through which Brahman is effulgent. These are the state of wakefulness representing God [[Brahma]]; the state of dreaming which denotes God [[Vishnu]]; the state of "dreamless sleep", that is [[Shiva|Rudra]]'s form; and the "[[Transcendence (religion)|transcendental]]" (independentimperishable state of the material world), state''Turiyam'' in which BrahmaBrahman is supreme.{{Sfn|Nair|2008|p=250-51}} The [[Para Brahman]] (Supreme Brahman) who occupies a central shining place among the [[Aditya]], Vishnu, [[Ishvara]], purusha, prana, jiva, and [[Agni]] is devoid of mind (Manas), ear, hand, feet and light.{{Sfn|ParmeshwaranandDeussen|Bedekar|Palsule|20001997|p=79728}}
 
The [[Para Brahman]] (Supreme Brahman) is, states Brahma Upanishad, same as [[Surya|Aditya]], Vishnu, [[Ishvara]], Purusha, Prana (human breath, life force), individual Self (soul), and the "god-filled fire inside the Brahman-city of human body" where the highest Brahman shines.{{Sfn|Deussen|Bedekar|Palsule|1997|p=728}}{{Sfn|Parmeshwaranand|2000|p=79}}{{sfn|Olivelle|1992|pp= 149-150 with footnotes}}
The [[Akasha]] in the metaphysical sense of [[consciousness]] ([[Chidakasha]]) lies in the recess within the heart: Knowing this is realization of the Lord and all knowledge. The gods, pranas, the divine light all reside in this heart; with the three stringed holy thread on; all of these have manifested with the [[Prajapati]] who gives long life and prosperity.{{Sfn|Parmeshwaranand|2000|p=79}} However, for one who is conscious of the Brahman wearing the [[yagnopavita|sacred thread]] has no significance, as without it he is able to attain knowledge which is supreme.{{Sfn|Nair|2008|p=251}}
 
{{Quote box |width=22em | bgcolor=#FFE0BB |align=right |salign = right
As one gets release from this world and enjoys peace, that is the state when eyes represents wakefulness, throat indicates a dreaming state, heart represents a state of dreamless sleep, and the top of the head is where self consciousness is realized.{{Sfn|Nair|2008|p=251}}
|quote='''The temple of human body'''<br><br>
In the heart are all gods,<br>
In it the vital breaths also,<br>
In the heart is life and light,<br>
And the threefold thread of the world.{{refn|group=note|Threefold:''Sattva, Rajas, Tamas'' ([[Guṇa]]){{Sfn|Deussen|Bedekar|Palsule|1997|p=729 footnote 1}}}}
|source =— ''Brahma Upanishad'' Chapter 2{{Sfn|Deussen|Bedekar|Palsule|1997|p=729 footnote 1}}{{sfn|Olivelle|1992|p= 150}}}}
The shining Brahman state of the Atman has no worlds or non-worlds, no Vedas nor non-Vedas, neither gods nor non-gods, no sacrifices nor non-sacrifices, no mother nor father, no non-mother nor non-father, no relatives no non-relatives, no ascetic nor non-ascetics, neither recluse nor non-recluse, and this one highest Brahman is which shines.{{Sfn|Deussen|Bedekar|Palsule|1997|p=728}}{{sfn|Olivelle|1992|pp= 149-150 with footnotes}}
 
This Atman-Brahman lives in the space of one's heart, but a universe is in it, weaving all we experience.{{Sfn|Deussen|Bedekar|Palsule|1997|p=729}} The same soul is ever present in all living creatures, and to know this soul through meditation is to become the highest Brahman.{{Sfn|Deussen|Bedekar|Palsule|1997|p=729}}{{sfn|Olivelle|1992|pp= 149-150 with footnotes}} This knowledge is liberation, states the Brahma Upanishad.{{sfn|Olivelle|1992|pp= 149-150 with footnotes}} In this spirit, in this heart, in this consciousness it is.{{Sfn|Deussen|Bedekar|Palsule|1997|p=729}}{{sfn|Olivelle|1992|pp= 149-150 with footnotes}}
In conclusion, it is explained that the Atma is Brahman which is omnipotent, pervades the whole universe in the same way as [[ghee]] (butter) is found in milk. [[Self Realization]] or ''Atma Vidya'' can be achieved through ''[[tapas (Sanskrit)|tapas]]'' (austere practices).{{Sfn|Parmeshwaranand|2000|p=80}} The South Indian recession ends here. Further, the text talks about doing the ''[[Sandhyavandanam]]'' rites at [[twilight]].<ref name="aiyar"/>
 
===Renunciation===
Put away the sacred thread and shear off the tied tuft of hair on your head, states the text, as it begins its discussion of renunciation.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}} Abandon the external rites and rituals, and rest in peace with your soul and pursuit of its wisdom, the one who does so has understood the [[Vedas]].{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}}{{sfn|Olivelle|1992|pp= 150-151 with footnotes}} Everything in this universe is interwoven into the Atman-Brahman, like rows of pearls upon a string.{{sfn|Olivelle|1992|pp= 150-151 with footnotes}} It is this string a [[yogi]]n, who understands the truth of [[yoga]], should wear.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}}{{sfn|Olivelle|1992|pp= 150-151 with footnotes}}
{{expand section|date=January 2016}}
 
Knowledge is the hair-tuft, knowledge is his sacred thread, knowledge to the renouncer is the highest, states the text.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}}{{sfn|Olivelle|1992|pp= 151-152 with footnotes}} Knowledge is the incomparable means of self purification, the state of purity, the means of purification.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}}{{sfn|Olivelle|1992|pp= 151-152 with footnotes}} The [[Brahmin]], translates Deussen, is engaged in Vedic duties wearing the hair tuft and the external sacred thread then doing the ritual works, but it is the one who wears knowledge as his hair tuft and internal sacred thread is the true state of Brahmin.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=729-730}}{{sfn|Olivelle|1992|pp= 151-152 with footnotes}}
 
The Brahma Upanishad then references and includes a fragment from the [[Shvetashvatara Upanishad]] chapter 6.11:{{sfn|Olivelle|1992|pp= 151-152 with footnotes}}
 
{{Quote|
<poem>
The one god, hidden in all the beings,
all-pervading, inner soul of all,
the observer of works, abode of all beings,
witness, knower, alone, without [[Guṇa]]s.
</poem>
|Brahma Upanishad Chapter 3|{{sfn|Olivelle|1992|pp= 151-152 with footnotes}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=730-731}}}}
 
{{Quote box |width=22em | bgcolor=#FFE0BB |align=right |salign = right
|quote='''Self-knowledge'''
<poem>
The all pervading Atman,
Like butter concealed in milk,
In self-knowledge, self-discipline rooted,
Is the final goal of the Upanishad.
</poem>
|source =— ''Brahma Upanishad'', Closing verses{{Sfn|Deussen|Bedekar|Palsule|1997|p=732}}}}
The sage is within, one's own soul, and those who know this have eternal peace, asserts the text. One should make one's Self as lower churn-stick (fire stick), the [[Om]] the upper churn-stick, then rub them through meditation to see the godly latent fire within.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=730-731}}{{sfn|Olivelle|1992|pp= 151-152 with footnotes}} Just like there is butter in milk, oil in seeds, water in streams, fire hidden in dormant churn-stick, there is [[Atman (Hinduism)|Atman]] within to be found.{{sfn|Olivelle|1992|pp= 151-152 with footnotes}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=730-731}}
 
Through meditation and with such wisdom, asserts the text, one's soul unites itself with the supreme soul. This journey is twilight worship.{{sfn|Olivelle|1992|pp= 151-152 with footnotes}}{{Sfn|Deussen|Bedekar|Palsule|1997|pp=730-731}}
 
==See also==
*[[Aruni Upanishad]]
*[[Jabala Upanishad]]
 
==Notes==
{{reflist|group=note}}
 
==References==
Line 78 ⟶ 117:
 
===Bibliography===
*{{cite book|last1= Deussen |first1=Paul |last2= Bedekar|first2=V.M. |last3= Palsule |first3=G.B. |title=Sixty Upanishads of the Veda|url=httphttps://books.google.com/books?id=XYepeIGUY0gC&pg=PA725|date=1 January 1997|publisher=Motilal Banarsidass Publ.|isbn=978-81-208-1467-7|ref=harv}}
*{{cite book|last=Deussen|first=Paul|title=The Philosophy of the Upanishads |year=1906 |url=https://archive.org/stream/philosophyupani00deusgoog#page/n382/mode/2up |publisher=TT Clark| ref=harv}}
*{{cite book|first=A. B. | last=Keith| title=The Religion and Philosophy of the Veda and Upanishads |url=https://books.google.com/books?id=p9zCbRMQbyEC |year = 2007 |publisher=Motilal Banarsidass |isbn=978-81-208-0644-3}}
*{{Cite web|url=http://sanskritdocuments.org/doc_upanishhat/brahma_upan.pdf |title= ब्रह्मोपनिषत् (Brahma Upanishad)|accessdateaccess-date=10 January 2016| language = Sanskritsa|last= Pandey| first= Anshuman| year= 1996 | ref= harv}}
*{{cite book|last= Nair |first=Shantha N. |title=Echoes of Ancient Indian Wisdom|url=http://books.google.com/books?id=OzFvE0IR7rkC&pg=PT216|date=1 January 2008|publisher=Pustak Mahal|isbn=978-81-223-1020-7|ref=harv}}
*{{cite book|last= NikhilanandaNair |first=SwamiShantha N. |title=TheEchoes Principalof UpanishadsAncient Indian Wisdom|url=httphttps://books.google.com/books?id=BQxXk7pAx0cCOzFvE0IR7rkC&pg=PA297PT216|yeardate=20031 January 2008|publisher=CourierPustak CorporationMahal|isbn=978-081-486223-427171020-1|ref=harv7}}
*{{cite book|first=Patrick| last=Olivelle|year=1992|title= The Samnyasa Upanisads|publisher= Oxford University Press|isbn= 978-0195070453| ref=harv}}
*{{cite book|first=Patrick| last=Olivelle|year=1993|title= The Asrama System|publisher= Oxford University Press|isbn= 978-0195083279| ref=harv}}
*{{cite book|last= Parmeshwaranand |first=Swami |title=Encyclopaedic Dictionary of Upanisads|url=httphttps://books.google.com/books?id=Mgwzp6-HTTIC&pg=PA262|date=1 January 2000|publisher=Sarup & Sons|isbn=978-81-7625-148-8|ref=harv}}
*{{cite book|last= Prasoon |first=Prof.S.K. |title=Indian Scriptures|url=httphttps://books.google.com/books?id=PvmAwVXPKbQC&pg=PT82|date=1 January 2008|publisher=Pustak Mahal|isbn=978-81-223-1007-8|ref=harv}}
 
==External links==
* [http://wwwsanskritdocuments.gayathrimanthra.com/contents/documentsorg/Vedic-relateddoc_upanishhat/Brahma_Upanishadbrahma_upan.pdfhtml?lang=sa Brahma Upanishad] in Sanskrit
* [https://archive.org/stream/descriptivecatal01adyauoft#page/230/mode/2up Some archived manuscript editions of Brahma Upanishad], F Otto Schrader, pages 231-232
 
{{Hindudharma}}
{{Hindu Culture and Epics}}
{{Indian Philosophy}}
 
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[[Category:Upanishads]]
[[Category:Sanskrit texts]]
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