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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 ...
Brihadaranyaka Upanishad 1.4.10 "I am Brahman" [103] अयम् आत्मा ब्रह्म ayam ātmā brahma: Brihadaranyaka Upanishad 4.4.5 "The Self is Brahman" [104] सर्वं खल्विदं ब्रह्म sarvam khalvidam brahma: Chandogya Upanishad 3.14.1 "All this is Brahman" [105 ...
The history of the genderless concept of Brahman, as the omnipresent Absolute Spirit and Supreme Self, can be traced back to Vedas, and extensively in the earliest Upanishads, such as hymns 1.4.10 and 4.4.5 of Brihadaranyaka Upanishad, [11] and hymn 6.2.1 of Chandogya Upanishad 6.2.1. [12]
The Brihadaranyaka Upanishad is dated at c. 700 BCE. [4] [26] The Brihadaranyaka Upanishad is known for highlighting Yajnavalkya’s magnetic personality, focusing on his self-confidence. [16] Yajnavalkya plays a central position within the Brihadaranyaka Upanisad, which is a part of the Sukla Yajur Veda. [14]
— Brihadaranyaka Upanishad, Hymn 1.4.10 [18] Mimamsa is a realistic , pluralistic school of philosophy which was concerned with the exegesis of the Vedas. [ 19 ] The core text of the school were the Purva Mimamsa Sutras of Jaimini (c. 200 BCE–200 CE).
In hymn 4.4.5, Brihadaranyaka Upanishad describes Atman as Brahman, and associates it with everything one is, everything one can be, one's free will, one's desire, what one does, what one doesn't do, the good in oneself, the bad in oneself. That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas ...
The Upanishads (/ ʊ ˈ p ʌ n ɪ ʃ ə d z /; [1] Sanskrit: उपनिषद्, IAST: Upaniṣad, pronounced [ˈupɐniʂɐd]) are late Vedic and post-Vedic Sanskrit texts that "document the transition from the archaic ritualism of the Veda into new religious ideas and institutions" [2] and the emergence of the central religious concepts of Hinduism.
Elsewhere in the Upanishads, the relationship between Brahman & all knowledge is established, such that any questions of apparent purpose/teleology are resolved when the Brahman is ultimately known. This is found in the Aitareya Upanishad 3.3 and Brihadaranyaka Upanishad 4.4.17.