Chapter 4 Section 3 4.3.1 to 4.3.5 In a series of questions Janaka asks YVK about the lights which a person uses for worldly transactions. Most obvious is the sunlight. When sun has set, it is the moonlight. When both sun and moon have set (Amavasya), it is the light of fire. When sun, moon, fire are unavailable, speech serves as the light to transact. Speech (sound) includes odour.
Chapter 8 Sections 10 (8.10.1 to 8.10.4), 11 (8.11.1 to 8.11.3), and 12 (8.12.1 to 8.12.6)
Impressions are formed on the mind during waking state. These impressions are projected by the mind during dream. The dreamer jiva is different from the waking jiva. For the dreamer, the dream is as real as the world in the waking state is for the waking jiva. Brahmaji says that the one who moves around in the dream is Atma. He is fearless, immortal. He is Brahman. He is referring to consciousness blessed by which the mind functions. However, Indra wrongly takes the dreamer as Atma because he thinks that the dreamer is not affected by the afflictions of the waking state. He leaves satisfied. On his way back, he doubts his understanding. The dreamer too changes and suffers in the dream. It cannot be immortal and fearless Atma. He returns to Brahmaji and expresses his doubt. Brahmaji confirms his doubt and agrees to teach further on the condition that Indra lives in the gurukul for another 32 years. Indra lives for another 32 years.
Chapter 6 Negation of attributes 6.1 to 6.3 The author has earlier explained the method of negation (of objects) whereby Self is revealed. In this chapter, it is explained that negation of objects also means negation of attributes. Attribute is distinct from nature. That fire is hot is its nature and does not change. There is no cold fire. Smokiness is the attribute of a smoky fire. Attribute is a qualification and a limitation. The whiteness of a white cow is a limitation because it excludes all other colours. Since infiniteness is the very nature of Self, It is attribute- free. It is the ultimate subject and is the only entity having no attributes.
Chapter 4 Section 1 (4.1.1 and 4.1.7)
Janaka tells Yajnavalkya that he has learnt from a teacher that fire deity is Brahman. Yajnavalkya says that it is only one aspect of Brahman and there are three more aspects. Organ of speech is its abode; ether is its support, and it should be meditated as intelligence. Organ of speech is intelligence because through organ speech, the meditator knows his relatives, learns different types of knowledge. His speech never deserts him. And people come to him to learn. The dialogue continues in the same pattern.
Chapter 4 The nature of right knowledge
4.1 and 4.2 In chapter 1, it has been explained that a jnani is free from ahankara (egoism). He considers himself as a witnessing consciousness and is therefore akarta (non-doer) and abhokta (non-enjoyer). In the verse 4.1, the author makes a general statement that action of a jnani, free from egoism, does not produce any punya or papa karma. It is so because, right knowledge has burnt the ego. In verse 2, states a possible objection: is that it is seen that even though action is burnt by the fire of knowledge, it produces result.
Chapter 8 Section 6 [8.6.1 to 8.6.4] By practicing meditation, a jiva after death goes to Brahm- loka where he has two choices. He may enjoy the available pleasures, take rebirth. Alternatively, he may choose to get Self-knowledge from Brahmaji and be liberated. It is krama mukti. It is not of much relevance to a seeker of liberation in the current life. Therefore, it is briefly discussed. Death is fall of physical body and separation of subtle body from it. The jiva is in the form of subtle body. As the death approaches, the subtle body is gradually withdrawn from gross body towards heart. From the heart through a special capillary (susuma nadi), it reaches a subtle aperture in the head and leaves the gross body. Thereafter, it travels through shukla gati (bright path) and reaches Brahm loka.
Chapter 3 Section 9
3.9.1 to 3.9. 27 As these verses do not have VedAntic teaching, they are not discussed in detail. Sakalya asks question relating to worldly entities including Isvara. Though YVK has earlier answered them, he again answers them and then asks Sakalya to answer a question on Nirguna Brahman and warns that if he does not answer, he will lose his head. Sakalya fails and he dies. Shankaracharya comments. “The moral of the story is that one should not be disrespectful, but rather obedient to a true knower of Brahman. That story is here referred to in order to teach conduct and also to extol the
knowledge of Brahman. How can that Brahman which has been indicated
as ‘Not this, not this’ by the elimination of everything else, be positively indicated? In order to answer this, as also to state the cause of the universe, the Sruti again resorts to the story.” [ Brihadarankya Upanishad with commentary of Shankaracharya, Translated by Swami Madhavananda, Advaita Ashrama] There is a message that as long as a person is within the worldly realm including Saguna Brahman, he is not free from death. Knowledge of Nirguna Brahman alone ensures immortality.
Chapter 2 Negation
2.1 to 2.4 Sruti (Br Up 2.3.6) says: Not this, not this. Self is the left over after negation of everything, i.e., objects of experience. As they are mithyA and changing, they are negated to realize the unchanging remainder. This remainder, the negator cannot be negated. It is the Self and is of the nature of consciousness. It is the true nature of the negator. Self cannot be negated because it is based on pramAna (evidence). Self is the ultimate subject and is the reality. It has an independent existence. Objects are non-Self and are mithyA.
Chapter 8 Section 2 (8.2.1 to 8.2.10)
A person who practices dahAropAsana goes to Brahm Loka after death where he has two choices: one of liberation and other of enjoyment. In the former choice, he can enjoy the pleasures of higher qualities which last until the end of one cycle of creation and he takes rebirth in the next cycle of creation. Additionally, he gets extraordinary powers. He can enjoy the pleasures of all 14 worlds. It is the greatest material pleasure which cannot be acquired by physical effort. One view is that by meditation, the mind acquires extraordinary powers and can project and enjoy such experiences in the waking state. No physical effort is required. Any experience is effectively in the form of a thought, and a powerful mind can create thoughts. Meditation on Isvara gives powers of Isvara except the power of creation. A seeker of liberation is not interested in enjoyment and special powers. He has the choice to get the Vedantic teachings from Brahmaji, become enlightened and be liberated
Verses 1.6 to 1.11
In verse 5, it has been said that knowledge is desirable as it is the only means of liberation. It will be explained later that as action is not incompatible with ignorance, it does not destroy ignorance. Instead, action perpetuates ignorance and impurities like desire and aversion remain. Knowledge alone destroys ignorance. Therefore, Upanishad teaches knowledge and does not teach action.
Purva paksha (PP) objects to the view that action is not necessary. There are three reasons. Actions, e.g., rites and rituals ordained by scriptures must be performed. If they are not performed, it will incur sin. Furthermore, performance of obligatory duties has a supportive role to pursuit of knowledge. Verse 2, Isa Upanishad says that one should perform action till the life lasts. As such, action and knowledge should be practiced together. It is called samuchayavAd: combination of action and knowledge.