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Brahmavidya (ब्रह्मविद्या) (derived from the [[Sanskrit (संस्कृत)|संस्कृत || Sanskrit]] words :  [[Brahma (ब्रह्मा)|ब्रह्मा || Brahma]] and विद्या || vidya (knowledge) ) is that branch of scriptural knowledge that gives the integral experience of everything from the standpoint of मोक्षम् || mokhsham (Liberation of आत्मा || Atma (soul) from birth and death cycle).

ब्रह्मविद्या || Brahmavidya (derived from the [[Sanskrit (संस्कृत)|संस्कृत || Sanskrit]] words :  [[Brahma (ब्रह्मा)|ब्रह्मा || Brahma]] and विद्या || vidya (knowledge) ) is that branch of scriptural knowledge that gives the integral experience of everything from the standpoint of मोक्षम् || mokhsham (Liberation of आत्मा || Atma (soul) from birth and death cycle).

==    परिचय || Introduction  ==

==    परिचय || Introduction  ==

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world. The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.  <blockquote>''Here, in the Vedas - in the karmakanda - a way of life is prescribed for the seeker with actions and duties calculated to discipline and purify him. After leading such a life and eventually forsaking all action, all Vedic karma, he meditates on the truths of the Upanisads. Instead of being mere ideas of intellectual perception, these truths will then become a living reality. The highest of these truths is that there is no differnce between the individual self and the Brahman.''</blockquote><blockquote>''It is to attain this highest of states in which the individual self dissolves inseparably in the Brahman that a man becomes a sannyasin after forsaking the very karma that gives him inward maturity. When he is initiated into sannyasa he is taught four mantras, the four [principal] mahakavyas. The four proclaim the identity of the individual self (jivatman) with the Brahman. When these mahavakyas are reflected upon through the method known as "nididhyasana", the seeker will arrive at the stage of realising the oneness of the individual self and the Brahman. The four mahavakyas occur in four differnt Upanisads. Many are the rites that you have to perform, many are the prayers you have to recite and many are the ways of life you are enjoined to follow - all these according to the Samhitas and Brahmanas. But, when it comes to achieving the highest ideal, the supreme goal of man, you have no alternative to the Upanisads and their mahavakyas''. </blockquote><blockquote>"The Brahman means realising the jnana that is the highest" (Prajnanam Brahma): this mahavakya occurs in the Aitareya Upanisad of the Rgveda. "I am the Brahman" (Aham Brahmasmi) is the mahavakya belonging to the Brhadaranyaka Upanisad of the Yajurveda. "That thou art" or "the Paramatman and you are the one and the same" (Tat tvam asi) is from the Chandogya Upanisad of the samaveda. THe fourth mahavakya, "This Self is the Brahman" (Ayam Atma Brahma), is from the Mandukya Upanisad of the Atharvaveda. (Ref 8)</blockquote>This being the oversimplified version of the Brahmavidya, all the Upanishads in their own way proclaim their ways to attaining the Brahaman.

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world. The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.  <blockquote>''Here, in the Vedas - in the karmakanda - a way of life is prescribed for the seeker with actions and duties calculated to discipline and purify him. After leading such a life and eventually forsaking all action, all Vedic karma, he meditates on the truths of the Upanisads. Instead of being mere ideas of intellectual perception, these truths will then become a living reality. The highest of these truths is that there is no differnce between the individual self and the Brahman.''</blockquote><blockquote>''It is to attain this highest of states in which the individual self dissolves inseparably in the Brahman that a man becomes a sannyasin after forsaking the very karma that gives him inward maturity. When he is initiated into sannyasa he is taught four mantras, the four [principal] mahakavyas. The four proclaim the identity of the individual self (jivatman) with the Brahman. When these mahavakyas are reflected upon through the method known as "nididhyasana", the seeker will arrive at the stage of realising the oneness of the individual self and the Brahman. The four mahavakyas occur in four differnt Upanisads. Many are the rites that you have to perform, many are the prayers you have to recite and many are the ways of life you are enjoined to follow - all these according to the Samhitas and Brahmanas. But, when it comes to achieving the highest ideal, the supreme goal of man, you have no alternative to the Upanisads and their mahavakyas.'' </blockquote><blockquote>''"The Brahman means realising the jnana that is the highest" (Prajnanam Brahma): this mahavakya occurs in the Aitareya Upanisad of the Rgveda. "I am the Brahman" (Aham Brahmasmi) is the mahavakya belonging to the Brhadaranyaka Upanisad of the Yajurveda. "That thou art" or "the Paramatman and you are the one and the same" (Tat tvam asi) is from the Chandogya Upanisad of the samaveda. THe fourth mahavakya, "This Self is the Brahman" (Ayam Atma Brahma), is from the Mandukya Upanisad of the Atharvaveda. (Ref 8)''</blockquote>This being the oversimplified version of the Brahmavidya, all the Upanishads in their own way proclaim their ways to attaining the Brahaman.

== व्युत्पत्ति || Etymology ==

== व्युत्पत्ति || Etymology ==

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 || dhatu (root) which is बृहि || br̥hi (to grow)'''.''' Vidya means wisdom is derived from the dhatu which is  विद् || vid (to know).  

== ब्रह्मविद्या के अभिरक्षक || 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)|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 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,<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>'''(ROHIT)'''

 

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>'''(ROHIT)'''

 

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 मुण्डकोपनिषद || 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 शौनक || Śaunaka, a great householder, by Sage Angiras.

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)   

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>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

Vidya’, and declares that it is the former by which Brahman is

Vidya’, and declares that it is the former by which Brahman is realized.(Ref 6).   

realized.(Ref 6).   

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

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

[[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 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.     

Shwetaketu thought himself to be a ब्रह्मज्ञानिन् || brahma jnanin (knowledgeable about the Brahman) 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, Shwetaketu returns home and relating the incident, rebukes his father Uddalaka. Shwetaketu and 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.     

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

== 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 ब्रह्मज्ञानिन् ''||'' brahma jnanin (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 || (6.1.2 & 6.1.3)''</blockquote>Meaning : “Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known?"

What the father asks

What the father asks

From SAT the entire universe emerged. In 6.2.1 and 6.2.2 it is known that only SAT existed in the beginning and nothing else; from it, all came forth.  In the

From SAT the entire universe emerged. In 6.2.1 and 6.2.2 it is known that only SAT existed in the beginning and nothing else; from it, all came forth.  In the

beginning, energy (tejas) emerged from SAT, from energy, water emerged and from

beginning, तेजस || tejas (energy) emerged from SAT, from energy, water emerged and from

water, food (annam) emerged; it was from annam that all beings came forth

water, अन्नम् || annam (food) emerged; it was from annam that all beings came forth

(6.2.3 & 6.2.4).  

(6.2.3 & 6.2.4).  

when consumed becomes three-fold, viz. the grossest becomes faeces, the

when consumed becomes three-fold, viz. the grossest becomes faeces, the

subtlest becomes mind and the middle part becomes flesh. Water consumed

subtlest becomes mind and the middle part becomes flesh. Water consumed

similarly becomes urine, prāṇa and blood respectively. Energy in the same way becomes bone,

similarly becomes urine, prāṇa and blood respectively. Energy in the same way becomes bone, वाक् || vāk (speech) and marrow. Thus, mind consists in annam, prāṇa in water and speech in energy (6.5.1 to 6.5.4 and 6.6).

speech (vāk) and marrow. Thus, mind consists in annam, prāṇa in water and speech in energy (6.5.1 to 6.5.4 and 6.6).

In section 6.7

In section 6.7

son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so

son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so

and then, he was unable to remember the Vedas he studied. Later he ate and was

and then, he was unable to remember the Vedas he studied. Later he ate and was

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 and speech consists in energy :<blockquote>''अन्नमयं हि मन, आपोमयः प्राणः, तेजोमयी वाक् ||'' </blockquote><blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (6.7.6).''</blockquote>Uddālaka continues his teaching as in verse 6.8 by explaining what sleep means. In sleep one is fully possessed by SAT which is his origin :<blockquote>''स्वं अपीतो भवति, तस्मात् एनम्स्व पितीत्याचक्षते ||''</blockquote><blockquote>''svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate || (6.8.1).''</blockquote><blockquote>''प्राणबन्धनं हि मन ||''</blockquote><blockquote>''prāṇabandhanaṃ hi mana || (6.8.2).''</blockquote>Meaning : In deep sleep, even the mind ceases to work and rests on prāṇa. When mind does not work, it is obvious that speech also will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.

annam, prāṇa consists in water and speech consists in energy<blockquote>''अन्नमयं

हि मन, आपोमयः प्राणः, तेजोमयी वाक् ''|| ''</blockquote><blockquote>annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk ''||'' (6.7.6).''</blockquote>Uddālaka continues his teaching as in verse 6.8 by explaining what sleep means. In sleep one is fully possessed

by SAT which is his origin (स्वं

अपीतो भवति,

तस्मात् एनम्

स्वपितीत्याचक्षते – svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate – 6.8.1). In deep sleep, even the mind ceases to work and

rests on prāṇa (प्राणबन्धनं हि मन – prāṇabandhanaṃ hi mana – 6.8.2). When mind does not work, it is obvious that speech also

will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.

In the 6.8.7 verse, it

In the 6.8.7 verse, it

here or, in other words, on shedding this body, every being merges into Ātmā,

here or, in other words, on shedding this body, every being merges into Ātmā,

is a very important one. It scotches all talks about rebirth of the same

is a very important one. It scotches all talks about rebirth of the same

individual. Personal identity is lost on merging with Ātmā which is an

individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<blockquote>''स य एषोഽणिमा

incessant, all-pervading entity, without a second. The 6.8.7 verse is as follows:<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 || (6.8.7).''</blockquote>Meaning: ‘He (that 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,

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 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,

He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

This fact finds expression

This fact finds expression

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

Incidentally, it is the very phrase <blockquote>''‘तत्त्वमसि’ ‘(tattvamasi)’'' </blockquote>appearing here, that is designated as one of

Incidentally, it is the very phrase <blockquote>''तत्त्वमसि || tattvamasi'' </blockquote>appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.

the four Mahāvākya(s) in the Upanishads.  

In 6.9.3, Uddālaka

In 6.9.3, Uddālaka

is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or

is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or

insect, or gnat, or mosquito, all continue their existence in the same manner.

insect, or gnat, or mosquito, all continue their existence in the same manner.

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 honey. The verse is 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>

their personal identity, as in the case of nectar of various trees in the honey. The verse is 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>

==  सम्वाद || Discussion ==

==  सम्वाद || Discussion ==

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] go to King Pravahna’s assembly to seek knowledge. Offering all hospitality, the King humbly addresses [[Uddalaka (उद्दालक)|Uddalaka]] thus: "Bhagavan (as a brahmin usually was addressed), you can ask for any kind of wealth that is within the means of a human being". But [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] and his father requested the  [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] to impart ब्रह्मविद्या || Brahmavidya to them and accordingly the King lays down the rules or अधिकार (aptitude) to acquire knowledge.   

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] go to King Pravahna’s assembly to seek knowledge. Offering all hospitality, the King humbly addresses Uddalaka thus: "Bhagavan (as a brahmin usually was addressed), you can ask for any kind of wealth that is within the means of a human being". But Shwetaketu and his father requested the  क्षत्रिय || Kshatriya to impart ब्रह्मविद्या || Brahmavidya to them and accordingly the King lays down the rules or अधिकार || adhikaar (aptitude) to acquire knowledge.   

Here the implication is that the ruler, Kshatriya, according to his dharma is bound to provide material wealth to a Brahmana for Yagnas but ब्रह्मविद्या as per the prevailing वर्णव्यवस्था (social order) was usually respected to be in the brahmana’s domain. Notably, this is view is contrary to the presently continuing popular perception invented by the East India Company Indologists and their Indian Sepoys, Varna (translated wrongly as caste) was determined by संस्कार and not parentage.  

Here the implication is that the ruler, Kshatriya, according to his dharma is bound to provide material wealth to a Brahmana for Yagnas but ब्रह्मविद्या as per the prevailing वर्णव्यवस्था || varna-vyavastha (social order) was usually respected to be in the brahmana’s domain. Notably, this is view is contrary to the presently continuing popular perception invented by the East India Company Indologists and their Indian Sepoys, Varna (translated wrongly as caste) was determined by संस्कार and not parentage.  

Through the explanation of [[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagni vidya]], which included explanations of  [[Devayana and Pitrayana (देवयान मार्ग और पित्रयान मार्ग)|devayan (journey to the deva loka post death)]] and  [[Devayana and Pitrayana (देवयान मार्ग और पित्रयान मार्ग)|pitruyan (journey to Pitr loka post death)]] as well as of [[पञ्च महा यज्ञ|panca maha yajna]] the king imparted the essence of ब्रह्मविद्या || Brahmavidya.  As an introduction to पञ्चाग्निविद्या, the  [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] King told [[Uddalaka (उद्दालक)|Uddalaka]], "You are the first one amongst the Brahmans to receive the knowledge of this ब्रह्मविद्या, up until now it was known only to Kshatriyas".  Within the Bharatiya tradition, everyone irrespective of their [[Varna (वर्ण)|Varna]] (social or economic status) had access to Divine Knowledge.     

Through the explanation of [[Panchagni Vidya (पञ्चाग्नि विद्या)|Panchagni vidya]], which included explanations of  [[Devayana and Pitrayana (देवयान मार्ग और पित्रयान मार्ग)|devayan (journey to the deva loka post death)]] and  [[Devayana and Pitrayana (देवयान मार्ग और पित्रयान मार्ग)|pitruyan (journey to Pitr loka post death)]] as well as of [[पञ्च महा यज्ञ|panca maha yajna]] the king imparted the essence of ब्रह्मविद्या || Brahmavidya.  As an introduction to पञ्चाग्निविद्या, the  क्षत्रिय || Kshatriya King told Uddalaka, "You are the first one amongst the Brahmans to receive the knowledge of this ब्रह्मविद्या, up until now it was known only to Kshatriyas".  Within the Bharatiya tradition, everyone irrespective of their Varna (social or economic status) had access to Divine Knowledge.     

Hence "Brahmavid brahmana" was the definition given, One who knows Brahmavidya is a brahmana irrespective of the varna or gender.   

Hence "Brahmavid brahmana" was the definition given, One who knows Brahmavidya is a brahmana irrespective of the varna or gender.