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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). 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 (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 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.   

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 differnt, its 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.    

The primary question that is often referred to in upanishads or vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as [[Yagya (यज्ञ)|Yagya]], unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The primary question that is often referred to in upanishads or vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as [[Yagya (यज्ञ)|Yagya]], unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world.  The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.   

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world.  The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.  <blockquote>''Here, in the Vedas - in the karmakanda - a way of life is prescribed for the seeker with actions and duties calculated to discipline and purify him. After leading such a life and eventually forsaking all action, all Vedic karma, he meditates on the truths of the Upanisads. Instead of being mere ideas of intellectual perception, these truths will then become a living reality. The highest of these truths is that there is no differnce between the individual self and the Brahman.''</blockquote><blockquote>''It is to attain this highest of states in which the individual self dissolves inseparably in the Brahman that a man becomes a sannyasin after forsaking the very karma that gives him inward maturity. When he is initiated into sannyasa he is taught four mantras, the four [principal] mahakavyas. The four proclaim the identity of the individual self (jivatman) with the Brahman. When these mahavakyas are reflected upon through the method known as "nididhyasana", the seeker will arrive at the stage of realising the oneness of the individual self and the Brahman. The four mahavakyas occur in four differnt Upanisads. Many are the rites that you have to perform, many are the prayers you have to recite and many are the ways of life you are enjoined to follow - all these according to the Samhitas and Brahmanas. But, when it comes to achieving the highest ideal, the supreme goal of man, you have no alternative to the Upanisads and their mahavakyas''. </blockquote><blockquote>"The Brahman means realising the jnana that is the highest" (Prajnanam Brahma): this mahavakya occurs in the Aitareya Upanisad of the Rgveda. "I am the Brahman" (Aham Brahmasmi) is the mahavakya belonging to the Brhadaranyaka Upanisad of the Yajurveda. "That thou art" or "the Paramatman and you are the one and the same" (Tat tvam asi) is from the Chandogya Upanisad of the samaveda. THe fourth mahavakya, "This Self is the Brahman" (Ayam Atma Brahma), is from the Mandukya Upanisad of the Atharvaveda. (Ref 8)</blockquote>This being the oversimplified version of the Brahmavidya, all the Upanishads in their own way proclaim their ways to attaining the Brahaman.

 

 

=== Brahmavidya In Mundakopanishad ===

=== Brahmavidya In Mundakopanishad ===

This Upaniṣad also 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.  

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?”  

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   

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 [[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.     

A similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.     

==  Discussion ==

==  Discussion ==

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] go to King Pravahna’s assembly to seek knowledge. Offering all hospitality, the King humbly addresses [[Uddalaka (उद्दालक)|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 (श्वेतकेतु)|Shwetaketu]] and his father requested the [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] to impart ब्रह्मविद्या || Brahmavidya to them and accordingly the King lays down the rules or अधिकार (aptitude) to acquire knowledge.   

In all humility, both [[Uddalaka (उद्दालक)|Uddalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] go to King Pravahna’s assembly to seek knowledge. Offering all hospitality, the King humbly addresses [[Uddalaka (उद्दालक)|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 (श्वेतकेतु)|Shwetaketu]] and his father requested the [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] to impart ब्रह्मविद्या || Brahmavidya to them and accordingly the King lays down the rules or अधिकार (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 (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 (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 [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] King told [[Uddalaka (उद्दालक)|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 (वर्ण)|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 [[पञ्च महा यज्ञ|panca maha yajna]] the king imparted the essence of ब्रह्मविद्या || Brahmavidya.  As an introduction to पञ्चाग्निविद्या, the [[Kshatriya (क्षत्रिय)|क्षत्रिय || Kshatriya]] King told [[Uddalaka (उद्दालक)|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 (वर्ण)|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.   

# http://shodhganga.inflibnet.ac.in/bitstream/10603/27664/5/05_chapter2.pdf

# http://shodhganga.inflibnet.ac.in/bitstream/10603/27664/5/05_chapter2.pdf

# ‘The Vedas’ by Sri Chandrasekharendra Saraswati, Pp 5-6.

# ‘The Vedas’ by Sri Chandrasekharendra Saraswati, Pp 5-6.