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Brahma means the absolute universal reality derived from Sanskrit धातुः || root which is बृहि ॥ br̥hi (to grow)'''.''' Vidya means wisdom is derived from the  धातुः || root which is  विद् ॥ vid (to know).  

Brahma means the absolute universal reality derived from Sanskrit धातुः || root which is बृहि ॥ br̥hi (to grow)'''.''' Vidya means wisdom is derived from the  धातुः || root which is  विद् ॥ vid (to know).  

== Custodians of Brahmavidya ==

== ब्रह्मविद्या के अभिरक्षक || Custodians of Brahmavidya ==

A [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] could teach vedanta to a Brahmana or vice versa.  An example is [[Uddalaka (उद्दालक)|Uddalalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]], both from the Brahmana [[Varna (वर्ण)|Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the  [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] King [[Pravahana Jaivali (प्रवाहन जेवली)|Pravahana Jaivali]]. Chapter 6 of the छान्दोग्य उपनिषद् ॥ Chandogya Upanishad of सामवेद (Sama Veda, 5-3) is the most important section where the Atman or Brahman is explained through the Uddalaka and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] samvaada or dialogue.

A [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] could teach vedanta to a Brahmana or vice versa.  An example is [[Uddalaka (उद्दालक)|Uddalalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]], both from the Brahmana [[Varna (वर्ण)|Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the  [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] King [[Pravahana Jaivali (प्रवाहन जेवली)|Pravahana Jaivali]]. Chapter 6 of the छान्दोग्य उपनिषद् ॥ Chandogya Upanishad of सामवेद (Sama Veda, 5-3) is the most important section where the Atman or Brahman is explained through the Uddalaka and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] samvaada or dialogue.

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.  

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.  

== Brahmavidya In Mundakopanishad ==

== Brahmavidya In मुण्डकोपनिषद || 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.

realized.(Ref 6).   

realized.(Ref 6).   

== Brahmavidya In Chandogya Upanishad ==

== Brahmavidya In छान्दोग्य उपनिषद || Chandogya Upanishad ==

This Upanishad occupies a special place with several illuminating dialogues between the teachers like

This Upanishad occupies a special place with several illuminating dialogues between the teachers like

Aruni, Sanatkumara, and Prajapati and the truth seekers like, Svetaketu, Satyakama, and Narada respectively, the Upanishad helps us to

Aruni, Sanatkumara, and Prajapati and the truth seekers like, Svetaketu, Satyakama, and Narada respectively, the Upanishad helps us to

[[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.     

[[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 ==

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

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

After twelve years of Vedic studies Swetaketu returns home thinking himself to be a brahma jnanin ''||'' ब्रह्मज्ञानिन् (knowledgeable about the Brahman).  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 &

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 &

faculties of cognition. It is also indicated here that knowledge of Vedas is

faculties of cognition. It is also indicated here that knowledge of Vedas is

fruitless if, with it, one is not able to know the ultimate principle.

fruitless if, with it, one is not able to know the ultimate principle.

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

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] 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 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

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

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

entity would know all nuances of the physical world.  

entity would know all nuances of the physical world.  

== Atma Tattvam ==

== आत्म तत्त्वम् || Atma Tattvam ==

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not

have a state of non-existence (Bhagavad Gīta – 2.16), CHIT is pure, absolute

have a state of non-existence (Bhagavad Gīta – 2.16), CHIT is pure, absolute