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The chronology of Brihadaranyaka Upanishad, like other Upanishads, is uncertain and contested. [8] 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 the likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian ...
Bhartrhari speaks about the creative power of shabda, the manifold universe is a creation of Shabda Brahman (Brihadaranyaka Upanishad IV.i.2). Speech is equated with Brahman (Shatpatha Brahmana 2.1.4.10).The Rig Veda states that Brahman extends as far as Vāc (R.V.X.114.8), and has hymns in praise of Speech as the Creator (R.V.X.71.7) and as ...
Yajnavalkya responds by discussing the metaphysical element known as Akshar (Brihadaryanka Upanishad 3.8.8-9), or that which is imperishable. [ 18 ] [ 28 ] Yajnavalkya says, "This imperishable, Gargi, is the seer but isn’t seen; is the hearer, but isn’t heard; is the thinker, but isn’t thought of; is the perceiver, but isn’t perceived.
Some renderings — generally modern [6] [7] [8] — add ॐ (oṃ) at the beginning and/or ॐ शान्तिः शान्तिः शान्तिः ॥ (oṃ śāntiḥ śāntiḥ śāntiḥ, 'om peace peace peace') as a fourth line. This is a stylistic addition that concludes a recitation; as such it is often included with the verse.
In the Brihadaranyaka Upanishad, Maitreyi is described as Yajnavalkya's scholarly wife; his other wife, Katyayani, was a housewife. [7] While Yajnavalkya and Katyayani lived in contented domesticity, Maitreyi studied metaphysics and engaged in theological dialogues with her husband in addition to "making self-inquiries of introspection". [7] [8]
The Brihadaranyaka Upanishad describes the existence of these deities with a different lineup: [9] Yājñavalkya said, 'These are but the manifestations of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Ādityas—these are thirty-one, and Indra and Prajāpati make ...
In sections 3.7 and 6.2 of the Brihadaranyaka Upanishad, in a dialogue where Aruni is relatively a minor participant. [10] In sections 6.1–16 and 5.3 of the Chandogya Upanishad, as a major dialogue between Aruni and his son Svetaketu, a dialogue about Atman and Brahman that contain ideas foundational to the Vedanta school of Hindu philosophy.
The translation and meaning of the Mantra can be understood when the context in which the Mantra is quoted in the Upanishad is known. Prior understanding of Vedanta is essential for translation and explanation of these Mantra. The Brihadaranyaka Upanishad explains Consciousness and it in this context that this Shanti Mantra needs to be understood.