Brhadaranyaka Upanishad is the ancient and important part of Upanishad. It is related to the Shukla Yajur Veda. It contains metaphors, symbolism and imagery for describing the nature of reality. The fifth chapter of part two of Brhadaranyaka Upanishad states that this earth is the honey i.e. all beings are the honey. According to it the immortal being that inhabits this earth and the immortal, worldly being residing in the body are both honey. These are all part of Brahma and its knowledge leads to immortality.

The water is the honey or the effect of all beings. All beings are honey or effect of this water. In the same way the immortal being who resides in this water and the immortal being that stays as semen in the body are both honey. The fire is the honey or effect of all beings and all beings are the honey or effect of this fire. The immortal being who resides in this fire and the immortal being related with the organ of speech are both honey. These are the Self and the knowledge of this Self is the means to immortality. The air is the honey or effect of all beings and all beings are the honey or effect of this air. The immortal that resides in this air and that related to the vital breath in the body are both honey. These are the Self and its knowledge leads to immortality. The sun is the honey or effect of all beings and all beings are the honey or effect of this sun. The immortal being related to the sun and the immortal being related to the eye in the body are both honey. These are the Self and its knowledge leads to immortality. The quarters are the honey or effect of all beings and all beings are the honey or effect of these quarters. The immortal, luminous spirit in these quarters and the immortal being recognized with the ear and with the time of hearing are both honey. The moon is now regarded as the honey or effect of all beings and all beings are the honey or effect of this moon. In the same way the bright, immortal being in this moon and the immortal being identified with the mind in the body are both honey. The lightning is the honey or effect of all beings and all beings are the honey or effect of this lightning. Similarly the immortal being in this lightning and the immortal being related to the light in the body are both honey. The thunder and the cloud is the honey or effect of all beings and all beings are the honey or effect of this thunder and cloud. The luminous spirit abiding in the thunder and cloud and the immortal being abiding in the sound as well as in the voice are both honey. The akasa is the effect or honey of all beings and all beings are the honey or effect of this akasa. The luminous spirit abiding in the akasa and the bright light related to the akasa in the heart are both honey. This dharma or the righteousness is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Similarly, the immortal being in this dharma and the being identified with the dharma are both honey. The knowledge of this self is the means to achieve immortality. The truth is the honey (effect) of all beings and all beings are the honey (effect) of this truth. The immortal spirit abiding in the truth and the bright, immortal being related with truth are both honey. The mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. The cosmic body (atman) is the honey (effect) of all beings and all beings are the honey (effect) of this cosmic body. In the same way both the immortal, luminous spirit abiding in the cosmic body and the bright, immortal being identified with the individual self are honey. Thus, it can be said that the Self is the lord of all beings, the king of all beings. As all the spokes remain fastened to the nave and the felloe of a chariot wheel so is all worlds, all beings, all organs, all gods and all these individual creatures remain attached to the Self.