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A similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.     

A similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.     

In Bhagavad Geeta Chap 4 Sri Krishna explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,

In Bhagavad Geeta Chap 4 Sri Krishna explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,<blockquote>''इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।''</blockquote><blockquote>''विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ (4.1)''</blockquote>I taught this eternal Yoga to Vivasvan (Sun-God); he taught it to Manu (the ancient law maker) and Manu proclaimed it to Ikshvaku (ancestor of Kshatriyas or Royal lineage of Rama).  <blockquote>''एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।''</blockquote><blockquote>''स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2)''</blockquote>This knowledge was handed down in regular succession and known to the royal sages राजर्षयः . This yoga due to long lapse of time has been lost to the world, O Arjuna.  

 

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।  

 

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ (4.1)  

 

I taught this eternal Yoga to Vivasvan (Sun-God); he taught it to Manu (the ancient law maker) and Manu proclaimed it to Ikshvaku (ancestor of Kshatriyas or Royal lineage of Rama).   

 

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।  

 

स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2)  

 

This knowledge was handed down in regular succession and known to the royal sages राजर्षयः . This yoga due to long lapse of time has been lost to the world, O Arjuna.  

== Brahmavidya In Mundakopanishad ==

== Brahmavidya In Mundakopanishad ==

This Upaniṣad speaks about Ātmā and Brahma and also about the paths for attaining thereto; but the exposition herein is rather direct and precise. The postulations in the Upaniṣad are presented in the form of instructions imparted to one Śaunaka (शौनक), a great householder, by Sage Angiras.

This Upaniṣad speaks about Ātmā and Brahma and also about the paths for attaining thereto; but the exposition herein is rather direct and precise. The postulations in the Upaniṣad are presented in the form of instructions imparted to one Śaunaka (शौनक), a great householder, by Sage Angiras.

Śaunaka approaches and asks Angiras, “Lord, what having known does all this become known?”  

Śaunaka approaches and asks Angiras, “Lord, what having known does all this become known?” <blockquote>''भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति |''</blockquote><blockquote>''Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati |''</blockquote>Rushi Angirasa declares that mere knowledge of Vedas is not adequate to elevate a man to higher levels of awareness culminating in immortality. The superior knowledge that teaches about the transcendent entity knowing which leads to attainment of immortality. <blockquote>''यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् |''</blockquote><blockquote>''नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || 1.1.6 ||''</blockquote><blockquote>''yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam;''</blockquote><blockquote>''nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)''</blockquote>'''Verse meaning''': That which is invisible, inconceivable, without lineage, without Varṇa, without eyes and ears, without hands and feet, and that which is eternal, all-pervasive, omnipresent, extremely subtle and undecaying – that is what the wise behold as the source of all beings. (As given in Ref 3)   

 

Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati – भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति

 

Rushi Angirasa declares that mere knowledge of Vedas is not adequate to elevate a man to higher levels of awareness culminating in immortality. The superior knowledge that teaches about the transcendent entity knowing which leads to attainment of immortality.

 

यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् |

नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || 1.1.6 ||

 

yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam;

nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)

 

Verse meaning: That which is invisible, inconceivable, without lineage, without Varṇa, without eyes and ears, without hands and feet, and that which is eternal, all-pervasive, omnipresent, extremely subtle and undecaying – that is what the wise behold as the source of all beings. (As given in Ref 3)   

This Upanishad makes a difference between ‘Para Vidya’ and ‘Apara

This Upanishad makes a difference between ‘Para Vidya’ and ‘Apara

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] (Aruneya or son of Aruna), a Brahmin, came to the assembly of Panchalas, whose reigning monarch was  Pravahana Jaivali, to understand ब्रह्मविद्या || Brahmavidya.   

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] (Aruneya or son of Aruna), a Brahmin, came to the assembly of Panchalas, whose reigning monarch was  Pravahana Jaivali, to understand ब्रह्मविद्या || Brahmavidya.   

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] thought himself to be a ब्रह्मज्ञानिन् (brahma jnanin) yet did not have a clue to the King’s questions about Brahmavidya or vedanta. The King pointed out that mere initiation or Brahmopadesa doesnt make one a ब्रह्मज्ञानिन्.  Humiliated, [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] returns home and relating the incident, rebukes his father [[Uddalaka (उद्दालक)|Uddalaka]]. [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] and [[Uddalaka (उद्दालक)|Uddalaka]]'s conversation reveals their lack of knowledge in the subject and hence their inability to answer any question of the kshatrabandhu or the King.     

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] thought himself to be a ब्रह्मज्ञानिन् (brahma jnanin) yet did not know the answers related to the King’s questions about Brahmavidya or vedanta. The King pointed out that a mere initiation or Brahmopadesa doesn't make one a ब्रह्मज्ञानिन्.  Humiliated, [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] returns home and relating the incident, rebukes his father [[Uddalaka (उद्दालक)|Uddalaka]]. [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] and [[Uddalaka (उद्दालक)|Uddalaka]]'s conversation reveals their lack of knowledge in the subject and hence their inability to answer any question of the kshatrabandhu or the King.     

== Brahmavidya Saaram ==

== Brahmavidya Saaram ==

After twelve years of Vedic studies Swetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् (brahma jnanin).  But Uddalaka seeing his son's pride asked him:  “Dear son, did you ask for that instruction by which the unheard becomes heard, the

After twelve years of Vedic studies Swetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् (brahma jnanin).  But Uddalaka seeing his son's pride asked him:  <blockquote>''“… तमादेशमप्राक्ष्यः येनाश्रुतं

श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)''</blockquote><blockquote>''“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …''</blockquote>“Dear son, did you ask for that instruction by which the unheard becomes heard, the

unperceived becomes perceived and the unknown becomes known? (6.1.2 &

unperceived becomes perceived and the unknown becomes known? (6.1.2 &

6.1.3)”

6.1.3)

 

 

What the father asks

What the father asks

Śvetaketu was unaware of such a type of knowledge, though he had studied the

Śvetaketu was unaware of such a type of knowledge, though he had studied the

Vedas properly. So he desired to know what kind of instruction that was. The

Vedas properly. So he desired to know what kind of instruction that was. The

father explains thus:

father explains thus:<blockquote>''“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||''</blockquote><blockquote>''“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)''</blockquote><blockquote>''“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं'' </blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||''</blockquote><blockquote>''“yathā somyaikena

 

lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)''</blockquote><blockquote>''“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं''</blockquote><blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||''</blockquote><blockquote>''“yathā somyaikena

“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्यात्

nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt'' </blockquote><blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)''</blockquote>Meaning: ‘That

वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||

 

“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)

 

“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्यात्

वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||

 

“yathā somyaikena

lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)

 

“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं

स्यात् वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||

 

“yathā somyaikena

nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)

 

Meaning: ‘That

instruction, my dear, is just as:  

instruction, my dear, is just as:  

the truth being that all is earth only;

the truth being that all is earth only;

(ii) by a single ingot

(ii) by a single ingot of gold, all that is golden becomes known as mere modifications expressed in

of gold, all that is golden becomes known as mere modifications expressed in

names based on words, the truth being that all is gold only; and

names based on words, the truth being that all is gold only; and

that there exists only one entity and all that is here is only modifications of

that there exists only one entity and all that is here is only modifications of

that entity expressed in names and forms. If that entity is known, everything

that entity expressed in names and forms. If that entity is known, everything

it manifests also is known. It does not however mean that one who realises that

it manifests also is known. Upanishads

entity would know all nuances of the physical world. Upanishads

consistently declare that Ātmā is this entity. It however does not mean that one who realises that

consistently declare that Ātmā is this entity.  

entity would know all nuances of the physical world.  

== Atma Tattvam ==

== Atma Tattvam ==

able to remember all. Uddālaka concludes by asserting that mind consists in

able to remember all. Uddālaka concludes by asserting that mind consists in

annam, prāṇa consists in water

annam, prāṇa consists in water

and speech consists in energy (अन्नमयं

and speech consists in energy <blockquote>''अन्नमयं

हि मन, आपोमयः प्राणः, तेजोमयी वाक् – annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk – 6.7.6).

हि मन, आपोमयः प्राणः, तेजोमयी वाक् |'' </blockquote><blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk |(6.7.6).''</blockquote>Uddālaka continues his

 

Uddālaka continues his

teaching in 6.8 by explaining what sleep means. In sleep one is fully possessed

teaching in 6.8 by explaining what sleep means. In sleep one is fully possessed

by SAT which is his origin (स्वं

by SAT which is his origin (स्वं

incessant, all-pervading entity, without a second. This fact finds expression

incessant, all-pervading entity, without a second. This fact finds expression

in Bṛhadāraṇyaka 2.4.12 also; we will see it again in 6.9, 6.10 ibid also.

in Bṛhadāraṇyaka 2.4.12 also; we will see it again in 6.9, 6.10 ibid also.

Now coming to 6.8.7, the verse goes like this:

Now coming to 6.8.7, the verse goes like this:<blockquote>''स य एषोഽणिमा

 

ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|''</blockquote><blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo |''</blockquote>Meaning: ‘He (that

स य एषोഽणिमा

ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|

 

(sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo.)

 

Meaning: ‘He (that

Great Being mentioned in the previous verse) is absolute subtleness (subtle

Great Being mentioned in the previous verse) is absolute subtleness (subtle

essence) which inheres in all that is here; that (all that is here) is Satyam,

essence) which inheres in all that is here; that (all that is here) is Satyam,

This means that they exist as merged in the Supreme Entity without knowing

This means that they exist as merged in the Supreme Entity without knowing

their personal identity, as in the case of nectar of various trees in the

their personal identity, as in the case of nectar of various trees in the

honey. The verse says as follows:

honey. The verse says as follows:<blockquote>''‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा

 

पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 6.9.3 ||''</blockquote><blockquote>''ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)''</blockquote>

‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा

पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 6.9.3 ||

 

ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)

==  Discussion ==

==  Discussion ==