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This Upanishad occupies a special place with several illuminating dialogues between the teachers like Aruni, Sanatkumara, and Prajapati and the truth seekers like, Shvetaketu, Satyakama, and Narada respectively, the Upanishad helps us to discriminate between the reality of Being and the appearance of becoming. (Ref 6)

This Upanishad occupies a special place with several illuminating dialogues between the teachers like Aruni, Sanatkumara, and Prajapati and the truth seekers like, Shvetaketu, Satyakama, and Narada respectively, the Upanishad helps us to discriminate between the reality of Being and the appearance of becoming. (Ref 6)

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

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

Shvetaketu thought himself to be a ब्रह्मज्ञानिन् || brahmajnanin (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, Shvetaketu returns home and relating the incident, rebukes his father Uddalaka. Shvetaketu 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.     

Shvetaketu thought himself to be a ब्रह्मज्ञानिन् || brahmajnanin (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, Shvetaketu returns home and relating the incident, rebukes his father Uddalaka. Shvetaketu 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.     

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical 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.

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical 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.

[[Shvetaketu (श्वेतकेतु)|Shvetaketu]] 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>

Shvetaketu 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” || (Chan. Upan. 6.1.4)</blockquote>

<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || (Chan. Upan. 6.1.4)</blockquote>

<blockquote>“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt | </blockquote>

<blockquote>“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt | </blockquote>

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.  

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  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.     

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 [[Panchamahayagna (पञ्चमहायज्ञ)|pancamahayajna]] 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.