Brhadaranyaka Upanishad is the ancient and elementary or 'Mukhya' part of Upanishad. It is related to the Shukla Yajur Veda. The Brhdaranyaka Upanishad is the secondary extraction of the Brahamana text. It is a commentary on Purush Sukta of the Vedas. It contains metaphors, symbolism and imagery for describing the nature of Reality. The Fourth Chapter of Part Four of Brhadaranyaka Upanishad deals with death and thereafter. According to this when the soul arrives at a state of unconsciousness, when it becomes weak and has no strength, his organs gather around it. The organs being completely seized, the soul enters the heart. When the presiding deity of the eye returns from all sides, the dying man fails to perceive colour. When the eye unites with the body it is said that he cannot see. Similar is the case with all the other organs. When the nose, tongue, vocal organ, ear, mind, skin, intellect becomes united with the body its uses disappear. The heart becomes illuminated and with that light the soul departs either from the eye, or from the head, or from other parts of the body. When the organs depart life also departs from them. The self then becomes endowed with knowledge and then passes on to the body to be attained by that consciousness. The Self is then followed by knowledge, work and past experience. It can be explained with an example. When a leech arrives at the top of a blade of grass, it contracts itself to gain hold of another support. It draws itself together towards it. Similar is the case of the Self. When he throws off its body it also takes hold of another support and draws itself closer to it. The Self is thus the real Brahman. In another example it can be stated that as a goldsmith, taking a piece of gold, forms another shape, which is new, the soul too throws away the body and obtaining that state of knowledge, the soul forms a new shape either suited to the world of the forefathers, or of the Gandharvas, or of the gods, or of Prajapati, or of Brahman, or of the other beings. It can be identified with the intellect, Prana and the mind. The ears, eyes, water, akasa, fire, desire, anger, righteousness and unrighteousness all can be identified with it. It can be said that one who remains attached and desires of objects transmigrates. However, one who is freed from all desires and is fully satisfied merges with the Self or the Brahman. He does not depart or transmigrate. When one gets rid of all the desires that dwell in his heart, then only a mortal man becomes immortal. The Self then becomes disembodied and becomes immortal Spirit. People who are aware of the Brahman move to the celestial sphere once their body falls off. This path can only be tread by those who know the real Self.
That great, unborn Self is the same that abides as the intelligent soul in all living creatures. It resides in the midst of the organs and lies in the akasa inside the heart. Within him it sleeps; it is the ruler of all, the sovereign lord of all; it does not become greater by good works, nor less by evil work. It is thought to be the lord and controller of all. It also protects all beings so that they fall into ruins. It is the dam that serves as the boundary to keep the different worlds apart. The Brahmins try to realize it by studying the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. One thus knows him as a sage or muni. Wishing for this World (i.e. the Self) alone, monks renounce their homes. The people who were aware of the Supreme Brahman did not wish for any offspring as they thought what would they do with offspring as they have already attained this Self. Thus, they gave up the desire for a son, the desire for wealth and the desire for heavenly places. The Self is imperceptible, for it is not perceived; undecaying, for it never decays; unattached, for it is always free; unfettered, for it never feels pain and never suffers injury. One who understands it becomes self controlled, calm, patient and collected. He is able to see the Self in his own self (body); he sees all as the Self. Evil cannot overcome him any longer, but he overcomes all evil. He is get afflicted by evil but he consumes all evil. He becomes sinless, free from doubts, taintless and a true knower of Brahman. That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth. That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman that is fearless. He who is aware of it becomes the fearless Brahman. The person becomes immortal, while others only suffer misery.
|