The transition of the rta to the modern idea of dharma occurs in the Brihadaranyaka Upanishad.

An expression of negative theology is found in the Brihadaranyaka Upanishad, where Brahman is described as " neti-neti " or " neither this, nor that ".

To support the proposition of non-existence of any soul or consciousness in the afterlife Carvakas often quoted from Brihadaranyaka Upanishad.

Earliest reference to Solipsism in Hindu philosophy is found in the Brihadaranyaka Upanishad, dated to early 1st millennium BCE.

In the Brihadaranyaka Upanishad, the Rudras are associated with the ten vital energies ( rudra-prana ) in the body and the eleventh being the Ātman ( the soul ).

The following are names and meanings according to the Brihadaranyaka Upanishad and according to the Mahabharata as normally equated:

Yajnavalkya ( c. 9th cenutry BCE ), in the Brihadaranyaka Upanishad, uses the word to indicate that in which everything exists, which is of the highest value, which permeates everything, which is the essence of all, bliss and beyond description.

While, older Upanishads such as the Brihadaranyaka, mention several times that the Self is described as Neti neti or not this-not this, Upanishads post Buddhism, like the Maitri Upanishad, define Ātman as only the defiled individual self, rather than the universal self.

Now that Vedanta is recognised as the summit of spirituality, one should learn what the Brihadaranyaka Upanishad discusses on the essence of Vedanta.

From the Aryo-Hindu tradition, he sees the human type of the Rajarshi as an embodiment of the Golden Age ideal and quotes the Brihadaranyaka Upanishad ( 1. 4. 11 ): " This is why nothing is greater than the warrior nobility ; the priests themselves venerate the warrior when the consecration of the king occurs.

This is the case, for instance, of King Jaivala, whose knowledge was not imparted by any priest, but rather reserved to the warrior caste ; also, in Brihadaranyaka Upanishad ( 4. 3. 1 ) King Janaka teaches the brahmana Yajnavalkya the doctrine of the transcendent Self.

Yājñavalkya ( Devanagari: य ा ज ् ञवल ् क ् य ) of Mithila was a legendary sage of Vedic India, credited with the authorship of the Shatapatha Brahmana ( including the Brihadaranyaka Upanishad ), besides the Yoga Yajnavalkya and the Yājñavalkya Smṛti.

This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.

The concept of ahamkara in Samkhya can be traced back to the notion of ahamkara in Brihadaranyaka Upanishad and Chhandogya Upanishad.

The enumeration of tattvas in Samkhya is also found in Taittiriya Upanishad, Aitareya Upanishad and Yajnavalkya – Maitri dialogue in the Brihadaranyaka Upanishad.

They used quotes from Brihadaranyaka Upanishad to support this claim.

The Madhyandina version has 9 sections, of which the last 6 are the Brihadaranyaka Upanishad.

Rituals associated with each of the priests are detailed in dialogue between Aśvala and Yajnavalkya in the Brihadaranyaka Upanishad.

This syllable Om is a central element of Hinduism, appearing in all the Upanishads, including the earliest Chandogya and Brihadaranyaka Upanishads, and expounded upon in the Mandukya Upanishad.

He interprets the Brihadaranyaka Upanishad to only mean that the Viraj only projects the four castes and does not really create them.

The Shukla Yajurveda has two Upanishads associated with it: the Ishavasya, as the last part of te Samhita, and the Brihadaranyaka Upanishad, the last part of the Shatapatha Brahmana.

The Brihadaranyaka Upanishad states, “ According as a man acts and according as he believes so will he be ; a man of meritorious acts will be meritorious, a man of evil deeds sinful.

In Chapter 1 of 10th book of the Bhagavata Purana, Vasudeva, the father of Krishna, exhorts Kamsa to refrain from killing his wife, Devaki, the mother of Krishna, by stating that death is certain for those who are born and when the body returns to the five elements, the soul leaves the body and helplessly obtains another form in accordance with the laws of karma, citing passages from Brihadaranyaka Upanishad, IV: 4: 3.

– Brihadaranyaka Upanishad 1. 3. 28.

– Brihadaranyaka Upanishad 4. 4. 5

Poet T. S. Eliot makes use of the story " The Voice of the Thunder ", found in the Brihadaranyaka Upanishad.

In the Brihadaranyaka, the pantheon of visvedevas are held to be a creation of an infinite mind assuming infinite forms.

The Brihadaranyaka Upanishad says there are 33 devas in the celestial world, in terms of performance of yagnas.

a Sanskrit invocation from the Brihadaranyaka Upanishads 1. 3. 28 ).

* The Advaya Taraka Upanishad states that the true teacher is well-versed in the Vedas, is a devotee of Vishnu, is free from envy, knows yoga and is intent upon it, and always has the nature of yoga.

The Katha Upanishad states:

Maitri Upanishad states:

A famous verse from the Katha Upanishad states:

The Narayana Upanishad of the Krishna Yajur Veda states that the Narayana Mantra is the crowning message of the Sama-veda.

This period also corresponds to the composition of the Shatapatha Brahmana, which states that the victims of a Purushamedha are supposed to be released, and the composition of the Chandogya Upanishad, which lists non-violence as a virtue.

The Chandogya Upanishad ( 3. 16 ) states that the Purushamedha is actually a metaphor for life itself, and it compares the various stages of life to the oblations that are offered.

Maitri Upanishad states:

His stature in Hindu religion can be gauged by the fact that an independent Upanishad, the, and a Purana, the Garuda Purana, is devoted to him.

The assumption is that if the principal thought of this Upanishad is understood, the illusions of material world will be cut like hairs in the process of shaving ; or because mostly monks are audience for its teachings, and since usually Hindu monks will have a shaven head, this name might have something to do with that background.

The Chandogya Upanishad prescribes that the Rudras be propitiated in case of sickness in this period and further says that they on departing the body become the cause of tears, the meaning of the name Rudra being the " ones who make cry ".

According to the second century Yoga Kundalini Upanishad, " The divine power, Kundalini, shines like the stem of a young lotus ; like a snake, coiled round upon herself she holds her tail in her mouth and lies resting half asleep as the base of the body " ( 1. 82 ).

Adi Shankaracharya, as with the reference in the Sharabha Upanishad, refers to this 356th name of Vishnu sahasranama as not mentioning the lion-killing animal at all and instead interprets the name to mean, " As the Lord shines in the body as the indwelling Self, He is called Sharabha, while the body is sara ( perishable ).