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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 ...
[48] [49] Adi Shankara, a scholar of the influential Advaita Vedanta school of Hindu philosophy, wrote in his Brihadaranyakopanishad bhashya that the purpose of the Maitreyi-Yajnavalkya dialogue in chapter 2.4 of the Brihadaranyaka Upanishad is to highlight the importance of the knowledge of Atman and Brahman, and to understand their oneness.
[20]: 162 Whereas Shankara and Ramanuja interpret Akshar variously in order to account for, on the one hand, Akshar's being described as eternal, omnipresent, and the source of all beings in the first chapter of the Mundaka Upanishad and as being lower than the Supreme being in verse 2.1.2, on the other, [34]: 158–160 Bhadresh Swami maintains ...
[60] [8] His student Vachaspati Miśra, who is believed to have been an incarnation of Shankara to popularize the Advaita view, [61] wrote the Bhamati, a commentary on Shankara's Brahma Sutra Bhashya, and the Brahmatattva-samiksa, a commentary on Mandana Mishra's Brahma-siddhi. His thought was mainly inspired by Mandana Miśra, and harmonises ...
Brihadaranyaka Upanishad with the Commentary of Shankaracharya, Translated by Swami Madhavananda, Published by Advaita Ashrama, Kolkata, India. ISBN No : 81-7505-102-7; Eight Upanishads (Vol. 1) with the Commentary of Shankaracharya, Translated by Swami Gambhirananda, Published by Advaita Ashrama, Kolkata, India. ISBN No : 81-7505-016-0
The Pavamana Mantra (pavamāna meaning "being purified, strained", historically a name of Soma), also known as pavamāna abhyāroha (abhyāroha, lit. "ascending", being an Upanishadic technical term for "prayer" [1]) is an ancient Indian mantra introduced in the Bṛhadāraṇyaka Upaniṣad (1.3.28.) [2] [3] [4]
The Brihadaranyaka Upanishad describes the existence of these deities with a different lineup: [9] Yājñavalkya said, 'These are but the manifestations of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Ādityas—these are thirty-one, and Indra and Prajāpati make ...
[34] [35] In his commentary on the third khanda of Kena Upanishad, Shankara equates Atman-Brahman with Ishvara-Parameshvara. [36] This equality is repeated by Shankara in Brihadaranyaka Upanishad Bhasya in verses III.7.3 and IV.4.15, in the Bhasya on Chandogya Upanishad's verses I.1.1 and V.18.1, Katha Upanishad's Bhasya on hymn 11.2.13. [36]