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 Brihadaranyaka Upanishad explicitly states the fact that since the Rudras leaving the body – causing death – makes people cry, they are Rudras.

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 heart of the Upanishadic metaphysics appears in the verse 5. 1 which also appears at the invocation and conclusion of 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 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.

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

He is also said to have installed the Rama yantra at the Upanishad Bramham Mutt at Kanchipuram.

Another alternative version is that the Upanishad Bramham Mutt at kanchipuram is the place where this initiation happened.

It originally occurs in the Chandogya Upanishad 6. 8. 7, in the dialogue between Uddalaka and his son Śvetaketu ; it appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain.

* Chandogya Upanishad with Shankara Bhashya translated to English by Ganganath Jha ( 1942 ) at archive. org

* Translation of Chandogya Upanishad at Celextel's Online Spiritual Library

The Vedangas are first mentioned in the Mundaka Upanishad ( at 1. 1. 5 ) as subjects for students of the Vedas.

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 ).

Mundaka Upanishad also tells the way in which the self realized souls enter supreme reality or Godhead ( Brahman ) and their state afterwards.

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 ".

" The Chandogya Upanishad for example does, and it sees Self as underlying the whole world, being " below ," " above ," and in the four directions.

The Sanskrit name for the syllable is praṇava, from a root nu " to shout, sound ", verbal being attested as " to make a humming or droning sound " in the Brahmanas, and taking the specific meaning of " to utter the syllable om " in the Chāndogya Upanishad and the Shrauta Sutras.

The syllable is mentioned in all the Upanishads, specially elaborated upon in the Taittiriya, Chāndogya and Māndukya Upanishad set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds a ( a-kāra ), u ( u-kāra ), m ( ma-kāra ), of which it consists.

In the Dattatreya Upanishad which is a part of the Atharva Veda, he is described as being able to appear in the form of a child, madman, or demon in order to help his devotees achieve moksha, liberation from the bonds of worldly existence.

In India in the seventh century b. c. e., the Taittiriya Upanishad referred to five levels of self, of which the middle one is the " self made of mind " ( manas ) Although the text is describing the nature of the individual rather than the cosmos as a whole, it established the concept of mind as only one of a series of ontological layers of being.

The Isha Upanishad is significant amongst the Upanishads for its description of the nature of the supreme being ( Ish ).