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ब्रह्मविद्या || Brahmavidya (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 आत्मा || Atma (soul) from birth and death cycle).

ब्रह्मविद्या || Brahmavidya (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 आत्मा || Atma (soul) from birth and death cycle).

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  || (4.1.1.3)'''</blockquote>

Śaunaka approaches and asks Angiras, Lord, what having known does all this become known?” <blockquote>भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति  || (4.1.1.3)</blockquote>

<blockquote>Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati || (4.1.1.3)</blockquote>

<blockquote>Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati || (4.1.1.3)</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>

Uddālaka Āruṇi demonstrates to his 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 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  || (Chan. Upan. 6.7.6)</blockquote>

Uddālaka Āruṇi demonstrates to his 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 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  || (Chan. Upan. 6.7.6)</blockquote>

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

<blockquote>annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (Chan. Upan. 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  || (Chan. Upan. 6.8.1)'''</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  || (Chan. Upan. 6.8.1)</blockquote>

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

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

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

<blockquote>प्राणबन्धनं हि मन  || (Chan. Upan. 6.8.2)</blockquote>

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

<blockquote>prāṇabandhanaṃ hi mana || (Chan. Upan. 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.

In the 6.8.7 verse, it 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 implied to be a constituent of Ātmā. The declaration that on leaving from

In the 6.8.7 verse, it 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 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, 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  || (Chan. Upan. 6.8.7)'''</blockquote>

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 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  || (Chan. Upan. 6.8.7)</blockquote>

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

<blockquote>sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (Chan. Upan. 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.

'''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.