Changes

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 ==

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>'''(ROHIT)'''

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>'''(ROHIT)'''

'''(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.  

 

 

Meaning : 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 शौनक || Śaunaka, 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>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

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

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

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 || (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?"

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

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.

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] 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>

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

<blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||''</blockquote>

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

<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

nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt'' </blockquote>

<blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)''</blockquote>

Meaning: ‘That instruction, my dear, is just as:

(i) by a single lump of earth, all that is

(i) by a single lump of earth, all that is

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 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.

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.

In the 6.8.7 verse, it

In the 6.8.7 verse, it

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 incessant, all-pervading entity, without a second.<blockquote>''स य एषोഽणिमा

individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<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 || (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,

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 the four Mahāvākya(s) in the Upanishads.

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.

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 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>

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>

==  सम्वाद || Discussion ==

==  सम्वाद || Discussion ==