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Line 12: − + − + + − === Brahmavidya In Mundakopanishad ===+ − + + + + + + + + + + + + + + + + + Line 23:
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Line 48: − + − 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 similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher. + + + + − === Brahmavidya In Chandogya Upanishad === − + − − === Brahmavidya in Bhagavadgeeta === − In Bhagavad Geeta Chap 4 Sri Bhagavan explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus, − − इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । − − विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ (4.1) − − 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). − − एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । − − स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2) − − 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. − So he asked, “Dear+ − Line 66:
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Line 119: − + − cannot be expected to speak all languages of the world or to do a complicated+ − neurosurgery. He would only know the truth of the world so that he gets a+ − vision to view the whole world to be a part of his being and vice versa. This+ − will enrich his life with everlasting peace and happiness. Upanishads+ − − Bṛhadāraṇyaka and will see it again and again in course of our study. Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not Line 125:
Line 130: − + − Now, in the next section we see how from SAT the entire universe emerged. − + − − − believed by some, since nothing can come forth from nothingness. In the − + − of beings; it need not be something eaten). At this point, it may be noted that − to the modern science atoms are the fundamental particles of matter − constituting the universe. Atoms are only ‘drops’ of energy separated into − oppositely charged particles. Thus, it is evident that separation of energy − into opposites is the secret of manifestation of the phenomenal world and this − process presupposes presence of energy. Line 169:
Line 164: − Then, in 6.8.3 to+ − 6.8.5, he once again repeats what he said in 6.2.3 and 6.2.4 that annan is the − cause of beings, water is the cause of annam and energy is the cause of water; − all these are effects of some cause and nothing here occurs without a cause (नेदं अमूलं भवति – nedaṃ amūlaṃ bhavati – 6.8.3 & 6.8.5). But, SAT is the − cause of all; everything emerges from SAT, exists in SAT and finally merges − into SAT. When a man departs from here, his speech merges in mind, the mind in − prāṇa, the prāṇa in energy and the energy in the highest entity (अस्य पुरुषस्य प्रयतः वाङ्मनसि − संपद्यते, − मनः प्राणे, प्राणस्तेजसि तेजः परस्यां − देवतायाम् – − asya puruṣasya prayataḥ vāṅmanasi saṃpadyate, manaḥ prāṇe, prāṇastejasi tejaḥ parasyāṃ devatāyām – 6.8.6). − − In the next verse, it − + − Line 206:
Line 188: − − The word ‘Satyam’ is − usually translated as truth or simply ‘true’. But, it is not the case; ‘Satyam’ − has got specific philosophical meaning. That which has SAT is Satyam; this is − explained in detail in 8.3.5 of this Upanishad as well as in 5.5.1 of Bṛhadāraṇyaka. Further, in 2.6 of Taittirīya Upanishad it is − declared that whatever here is only Satyam. We must keep these in mind while − trying to understand the real import of the verse 6.8.7. The verse means that Ātmā is SAT; it pervades all that is here; − therefore, every being is Satyam; O, Śvetaketu, you are that (what is Satyam). Line 231:
Line 205: − − आभवन्ति (ābhavanti) = continue existence. − − In spite of this − express declaration and the enlightening examples to the effect that on merging − with Ātmā personal identity of beings is lost, some interpret this verse to − mean that these creatures retain their identity and take birth again as the − same beings. This is because they misunderstand the meaning of ‘ābhavanti’ as − continuance of existence ‘with the same identity’, the italicized part being − their inadvertent contribution. It may be specifically noted that this verse is − followed by the declaration in 6.9.4 that the said Supreme Entity is Ātmā and − all, as in 6.8.7. − − We − find further elaboration of this idea in 6.10 also, the example quoted being − that of rivers merging with the sea and losing their personal identity. Till − the end of the chapter, the same idea is dealt with again and again. − − Chapter 7 Initially he − proposes ‘Names’ as the object since he says Vedas, etc. are mere names and − Nārada knows only them. Step by step he moves on to various other objects like − speech, mind, imagination, etc. and finally reaches prāṇa (vital force). He − says that Prāṇa is the ultimate of all the other objects having physical − origin, since it is Prāṇa that sustains all of them, all organs and faculties and also − the beings themselves, and at the same time, Prāṇa is independent of them all. Therefore, Prāṇa is everything (as far as physical existence of man is − concerned); one who knows thus is called an Ativādi (अतिवादि – 7.15.4). Ativādi is − one who speaks assertively. In order to speak assertively one should know the − truth (7.16.1). One knows by reflecting only; nobody knows without reflecting − (7.18.1). This declaration is very important; our senses do not gather − knowledge directly from anywhere. They obtain signals and these signals are − interpreted by mind (manas-मनस्) − under the − supervision of intelligence (buddhi-बुद्धि) by accessing and comparing with the already existing data in − memory (citta-चित्त); it is through such − reflecting that the ‘knowing person within’ (ahaṃkāra-अहंकार) knows. Incidently, these four, namely manas, intelligence, − memory and the knowing person, are collectively known as ‘inner organs of − action’ (antaḥkaraṇa-अन्तःकरण). − − In − the next verse, it is said that reflection is possible if only we have − composure (7.19.1). To have composure, steadiness of mind is needed (7.20.1). − To be steady, one should be active so that no work is left undone (7.21.1). One − would be active, when he gets happiness by acting; if happiness is not there he − would not act (7.22.1). Everlasting happiness exists in that which is infinite − in essence (7.23.1). Infinite is that wherein nothing else is seen, heard or − cognized; (when there exists nothing else, there is no need for desire for − anything or action to acquire it; as a result there is no room for − unhappiness); that which is infinite is immortal and that which is finite is − mortal (7.24.1). The infinite and immortal is Ātmā which pervades all and − everything; whatever here has emerged from Ātmā (7.25.2). Thus knowing the − ultimate principle of Ātmā, Nārada was relieved of his sorrows.
Brahmavidya (ब्रह्मविद्या) (view source)
Revision as of 18:06, 14 August 2017
, 18:06, 14 August 2017→Brahmavidya in Different Upanishads
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 Atma from birth and death cycle).
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 Atma from birth and death cycle).
== Introduction ==
== Introduction ==
The Upanishads are Vedanta, the store house of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being, a spiritual seizing by a kind of identification with the object of knowledge is Jnana.
The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being,by a kind of identification with the object of knowledge is Jnana.
And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity. The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge (Ref 5). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realise inwardly the Truth perceived by the mind or the intellect.
And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity. The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge (Ref 5). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realise inwardly the Truth perceived by the mind or the intellect.
== Etymology ==
== 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 || root which is बृहि ॥ br̥hi (to grow)'''.''' Vidya means wisdom is derived from the धातुः || root which is विद् ॥ vid (to know).
== Brahmavidya in Different Upanishads ==
== 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 similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.
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.
In Bhagavad Geeta Chap 4 Sri Krishna explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ (4.1)
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).
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2)
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 ==
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.
Śaunaka approaches and asks Angiras, “Lord, what having known does all this become known?”
Śaunaka approaches and asks Angiras, “Lord, what having known does all this become known?”
Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati – भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति
Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati – भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति
Rushi Angirasa declares that mere knowledge of Vedas is not adequate to elevate a man to higher levels of awareness culminating in immortality. Angiras follows up by explaining the superior knowledge that leads to attainment of immortality. He teaches is about the transcendent entity, knowing which one attains immortality. Please see below what he says:
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.
यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् |
यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् |
nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)
nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)
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
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)
This Upanishad makes a difference between ‘Para Vidya’ and ‘Apara
Vidya’, and declares that it is the former by which Brahman is
realized.(Ref 6).
== Brahmavidya In Chandogya Upanishad ==
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
discriminate between the reality of Being and the appearance of becoming. (Ref 6)
[[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 have a clue to the King’s questions about Brahmavidya or vedanta. The King pointed out that mere initiation or Brahmopadesa doesnt 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 have a clue to the King’s questions about Brahmavidya or vedanta. The King pointed out that mere initiation or Brahmopadesa doesnt 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 ==
== Brahmavidya Saaram ==
After twelve years of Vedic studies Swetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् (brahma jnanin). But Uddalaka seeing his son's pride asked him: “Dear son, did you ask for that instruction by which the unheard becomes heard, the
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 &
unperceived becomes perceived and the unknown becomes known? (6.1.2 &
6.1.3)”
6.1.3)”
श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)
श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)
“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …)
“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …
What the father asks
What the father asks
Meaning: ‘That
Meaning: ‘That
instruction, my dear, is just as: (i) by a single lump of earth, all that is
instruction, my dear, is just as:
(i) by a single lump of earth, all that is
earthen becomes known as mere modifications expressed in names based on words,
earthen becomes known as mere modifications expressed in names based on words,
the truth being that all is earth only;
the truth being that all is earth only;
that entity expressed in names and forms. If that entity is known, everything
that entity expressed in names and forms. If that entity is known, everything
it manifests also is known. It does not however mean that one who realises that
it manifests also is known. It does not however mean that one who realises that
entity would know all nuances of the physical world; for example, such a person
entity would know all nuances of the physical world. Upanishads
consistently declare that Ātmā is this entity.
== Atma Tattvam ==
Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not
consistently declare that Ātmā is this entity. We have seen this declaration in
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
consciousness and ĀNANDA is transcendent bliss. Why Ātmā, that is said to be
consciousness and ĀNANDA is transcendent bliss. Why Ātmā, that is said to be
express or to enjoy. SAT denotes existence, CHIT denotes cognition and
express or to enjoy. SAT denotes existence, CHIT denotes cognition and
expression, and Ānanda denotes enjoyment. So, Ātmā is ‘SAT-CHIT- ĀNANDA’; it is
expression, and Ānanda denotes enjoyment. So, Ātmā is ‘SAT-CHIT- ĀNANDA’; it is
only a logical abstraction of the urge behind all the actions in this universe.
only a logical abstraction of the urge behind all the actions in this universe. Chapter 6 of Chandogya Upanishad explains in great detail the concept of Atma.
In 6.2.1 and 6.2.2 it
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
is declared that only SAT existed in the beginning and nothing else; from it,
all came forth. It was not nothingness that existed in the beginning as
beginning, energy (tejas) emerged from SAT, from energy, water emerged and from
beginning, energy (tejas) emerged from SAT, from energy, water emerged and from
water, food (annam) emerged; it was from annam that all beings came forth
water, food (annam) emerged; it was from annam that all beings came forth
(6.2.3 & 6.2.4). (Food or annam is simply that which cater to the emergence
(6.2.3 & 6.2.4).
Since from SAT, the
Since from SAT, the
will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.
will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.
In the 6.8.7 verse, it
is clarified that that this highest entity is Ātmā which is subtleness itself
is clarified that that this highest entity is Ātmā which is subtleness itself
and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is
and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from
implied to be a constituent of Ātmā. The declaration that on leaving from
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
Incidentally, it is the very phrase ‘तत्त्वमसि’ ‘(tattvamasi)’ appearing here, that is designated as one of
Incidentally, it is the very phrase ‘तत्त्वमसि’ ‘(tattvamasi)’ 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, Uddālaka
In 6.9, Uddālaka
ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)
ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)
== Discussion ==
== Discussion ==