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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>

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>

<blockquote>''विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् || (4.1)''</blockquote>

'''(ROHIT)'''

'''(ROHIT)'''

Meaning : 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>

Meaning : 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>

<blockquote>''स कालेनेह महता योगो नष्टः परन्तप || (4.2)''</blockquote>

'''(ROHIT)'''

'''(ROHIT)'''

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>

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>

<blockquote>''Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati || '''(REF ??)'''''</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>

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>''नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || (1.1.6)''</blockquote>

<blockquote>''yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam;''</blockquote>

<blockquote>''yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam |''</blockquote>

<blockquote>''nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)''</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)   

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)   

== 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 श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति || (6.1.2 & 6.1.3)''</blockquote>

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>

<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?"

Meaning : “Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known?"

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>

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

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

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

<blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)''</blockquote>

<blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” || (6.1.4)''</blockquote>

<blockquote>''“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं'' </blockquote>

<blockquote>''“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं |'' </blockquote>

<blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||''</blockquote>

<blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || (6.1.5)''</blockquote>

<blockquote>''“yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt'' </blockquote>

<blockquote>''“yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt |'' </blockquote>

<blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)''</blockquote>

<blockquote>''vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” || (6.1.5)''</blockquote>

<blockquote>''“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं''</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>''स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || (6.1.6)''</blockquote>

<blockquote>''“yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt'' </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>

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

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

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

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>

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 || ''(6.7.6)'''' </blockquote>

<blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (6.7.6).''</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>

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 || ''(6.8.1)''''</blockquote>

<blockquote>''svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate || (6.8.1).''</blockquote>

<blockquote>''svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate || (6.8.1)''</blockquote>

<blockquote>''प्राणबन्धनं हि मन ||''</blockquote>

<blockquote>''प्राणबन्धनं हि मन || ''(6.8.2)''''</blockquote>

<blockquote>''prāṇabandhanaṃ hi mana || (6.8.2).''</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.

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.

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 incessant, all-pervading entity, without a second.<blockquote>''स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो ||''</blockquote>

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 || ''(6.8.7)''''</blockquote>

<blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (6.8.7).''</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,

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.

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>

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>

<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 ==