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== 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)|Shvetaketu]], both from the Brahmana [[Varna (वर्ण)|वर्ण || Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the  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 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)|Shvetaketu]], both from the Brahmana [[Varna (वर्ण)|वर्ण || Varna]] (social or economic status) learning ब्रह्मविद्या || Brahmavidya (spiritual knowledge) from the  क्षत्रिय || Kshatriya King [[Pravahana Jaivali (प्रावहन जैवली)|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 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.     

==  सम्वाद || Discussion ==

==  सम्वाद || Discussion ==

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] 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 Shvetaketu 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.   

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shvetaketu]] go to King Pravahana’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 Shvetaketu 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 || 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 [[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.     

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 ब्रह्मविद् ब्राह्मन || brahmavid brahmana was the definition given to One who knows Brahmavidya is a brahmana irrespective of the varna or gender.   

This story clearly reveals that in the Vedic period, Kshatriyas were well versed in ब्रह्मविद्य debunking the Caste-system hierarchies of the East India Company Indologists’ insinuation that Brahmins were the only custodians of knowledge.   

This story clearly reveals that in the Vedic period, Kshatriyas were well versed in ब्रह्मविद्य debunking the Caste-system hierarchies of the East India Company Indologists’ insinuation that Brahmins were the only custodians of knowledge.