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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>''imaṃ vivasvate yogaṃ proktavānahamavyayam |<br>vivasvānmanave prāha manurikṣvākave'bravīt || (4.1)''</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>विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्  || (4.1)</blockquote><blockquote>imaṃ vivasvate yogaṃ proktavānahamavyayam |<br>vivasvānmanave prāha manurikṣvākave'bravīt || (4.1)</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>''evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |<br>sa kāleneha mahatā yogo naṣṭaḥ parantapa || (4.2)''</blockquote>Meaning : 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.  

<blockquote>स कालेनेह महता योगो नष्टः परन्तप  || (4.2)</blockquote><blockquote>evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |<br>sa kāleneha mahatā yogo naṣṭaḥ parantapa || (4.2)</blockquote>Meaning : 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 मुण्डकोपनिषद || Mundakopanishad ==

== Brahmavidya In मुण्डकोपनिषद || 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 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>

<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)   

== Brahmavidya In छान्दोग्य उपनिषद || Chandogya Upanishad ==

== Brahmavidya In छान्दोग्य उपनिषद || Chandogya Upanishad ==

This Upanishad occupies a special place with several illuminating dialogues between the teachers like

This Upanishad occupies a special place with several illuminating dialogues between the teachers like Aruni, Sanatkumara, and Prajapati and the truth seekers like, Shvetaketu, Satyakama, and Narada respectively, the Upanishad helps us to discriminate between the reality of Being and the appearance of becoming. (Ref 6)

Aruni, Sanatkumara, and Prajapati and the truth seekers like, Shvetaketu, Satyakama, and Narada respectively, the Upanishad helps us to

discriminate between the reality of Being and the appearance of becoming. (Ref 6)

[[Shvetaketu (श्वेतकेतु)|Shvetaketu]] (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)|Shvetaketu]] (Aruneya or son of Aruni), a Brahmin, came to the assembly of Panchalas, whose reigning monarch was  Pravahana Jaivali, to understand ब्रह्मविद्या || Brahmavidya.   

Shvetaketu thought himself to be a ब्रह्मज्ञानिन् || brahma jnanin (knowledgeable about the Brahman) yet did not know the answers related to the King’s questions about Brahmavidya or vedanta. The King pointed out that a mere initiation or Brahmopadesa doesn't make one a ब्रह्मज्ञानिन्. Humiliated, Shvetaketu returns home and relating the incident, rebukes his father Uddalaka. Shvetaketu and 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 thought himself to be a ब्रह्मज्ञानिन् || brahmajnanin (knowledgeable about the Brahman) yet did not know the answers related to the King’s questions about Brahmavidya or vedanta. The King pointed out that a mere initiation or Brahmopadesa doesn't make one a ब्रह्मज्ञानिन्. Humiliated, Shvetaketu returns home and relating the incident, rebukes his father Uddalaka. Shvetaketu and 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.     

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

== ब्रह्मविद्या सारम् || Summary of Brahmavidya ==

After twelve years of Vedic studies Shvetaketu 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>

The 6th chapter of Chandogya Upanishad begins with a view to show that the Self in all is One. The dialogue between Svetaketu and Uddalaka is for the purpose of showing the gravity of the philosophy. After twelve years of Vedic studies Shvetaketu 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  || (Chan. Upan. 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 || (Chan. Upan. 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?"

What the father asks

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical faculties of cognition. It is also indicated here that knowledge of Vedas is fruitless if, with it, one is not able to know the ultimate principle.

about is the knowledge of the ultimate principle that cannot be grasped by the

[[Shvetaketu (श्वेतकेतु)|Shvetaketu]] 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>

ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical

<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || (Chan. Upan. 6.1.4)</blockquote>

faculties of cognition. It is also indicated here that knowledge of Vedas is

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

fruitless if, with it, one is not able to know the ultimate principle.

<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” || (Chan. Upan. 6.1.4)</blockquote>

[[Shvetaketu (श्वेतकेतु)|Shvetaketu]] 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>

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

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

<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || (Chan. Upan. 6.1.5)</blockquote>

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

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

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

<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” || (Chan. Upan. 6.1.5)</blockquote>

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

<blockquote>“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं  |</blockquote>

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

<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || (Chan. Upan. 6.1.6)</blockquote>

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

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

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

<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” || (Chan. Upan. 6.1.6)</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>''“yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt |'' </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:

(i) by a single lump of earth, all that is

(i) by a single lump of earth, all that is earthen becomes known as mere modifications expressed in names based on words, the truth being that all is earth only;

earthen becomes known as mere modifications expressed in names based on words,

the truth being that all is earth only;

(ii) by a single ingot of gold, all that is golden becomes known as mere modifications expressed in

(ii) by a single ingot of gold, all that is golden becomes known as mere modifications expressed in names based on words, the truth being that all is gold only; and

names based on words, the truth being that all is gold only; and

(iii) by a single

(iii) by a single nail-cutter, all that is made of iron becomes known as mere modifications expressed in names based on words, the truth being that all is iron only’.

nail-cutter, all that is made of iron becomes known as mere modifications

expressed in names based on words, the truth being that all is iron only’.

The implication is

The implication is that there exists only one entity and all that is here is only modifications of that entity expressed in names and forms. If that entity is known, everything it manifests also is known. Upanishads consistently declare that Ātmā is this entity. It  however does not mean that one who realises that entity would know all nuances of the physical world.  

that there exists only one entity and all that is here is only modifications of

that entity expressed in names and forms. If that entity is known, everything it manifests also is known. Upanishads

consistently declare that Ātmā is this entity. It  however does not mean that one who realises that

entity would know all nuances of the physical world.  

== आत्म तत्त्वम् || Atma Tattvam ==

== आत्म तत्त्वम् || Atma Tattvam ==

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not 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

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

the ruling force of the universe, is ‘SAT-CHIT- ĀNANDA’? Because, the whole universe is motivated, in all its activities, by the urge either to exist or to express or to enjoy. SAT denotes existence, CHIT denotes cognition and 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. Chapter 6 of Chandogya Upanishad explains in great detail the concept of Atma.

the ruling force of the universe, is ‘SAT-CHIT- ĀNANDA’? Because, the whole universe is motivated, in all its activities, by the urge either to exist or to

express or to enjoy. SAT denotes existence, CHIT denotes cognition and

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. Chapter 6 of Chandogya Upanishad explains in great detail the concept of Atma.

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

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

beginning, तेजस || tejas (energy) emerged from SAT, from energy, water emerged and from

beginning, तेजस || tejas (energy) emerged from SAT, from energy, water emerged and from

water, अन्नम् || annam (food) emerged; it was from annam that all beings came forth

water, अन्नम् || annam (food) emerged; it was from annam that all beings came forth (6.2.3 & 6.2.4).  

(6.2.3 & 6.2.4).  

Since from SAT, the

Since from SAT, the

three entities of energy, water and food emerged progressively resulting in

three entities of energy, water and food emerged progressively resulting in emergence of beings, every being contains all the three; and they also contain the principle of SAT which sustains their very existence (6.3 & 6.4). Annam when consumed becomes three-fold, viz. the grossest becomes faeces, the subtlest becomes mind and the middle part becomes flesh. Water consumed similarly becomes urine, prāṇa and blood respectively. Energy in the same way becomes bone, वाक् || vāk (speech) and marrow. Thus, mind consists in annam, prāṇa in water and speech in energy (6.5.1 to 6.5.4 and 6.6).

emergence of beings, every being contains all the three; and they also contain the principle of SAT which sustains their very existence (6.3 & 6.4). Annam

when consumed becomes three-fold, viz. the grossest becomes faeces, the

subtlest becomes mind and the middle part becomes flesh. Water consumed

similarly becomes urine, prāṇa and blood respectively. Energy in the same way becomes bone, वाक् || vāk (speech) and marrow. Thus, mind consists in annam, prāṇa in water and speech in energy (6.5.1 to 6.5.4 and 6.6).

In section 6.7

In section 6.7

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

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

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

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

<blockquote>''prāṇabandhanaṃ hi mana || (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

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

is clarified that that this highest entity is Ātmā which is subtleness itself

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>

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

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

This fact finds expression

This fact finds expression in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.Incidentally, it is the very phrase ''तत्त्वमसि || tattvamasi'' appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.  

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

Incidentally, it is the very phrase ''तत्त्वमसि || tattvamasi'' appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.  

In 6.9.3, Uddālaka explains to his son further about how personal identity is lost on being merged

In 6.9.3, Uddālaka explains to his son further about how personal identity is lost on being merged

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the process of making honey by honey bees. The bees collect nectar from various

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the process of making honey by honey bees. The bees collect nectar from various trees and make honey mixing all; when honey is produced, the nectar of a tree cannot distinguish itself from the nectar of other trees; its personal identity 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.

trees and make honey mixing all; when honey is produced, the nectar of a tree cannot distinguish itself from the nectar of other trees; its personal identity

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>

is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or

<blockquote>ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti || (Chan. Upan. 6.9.3)</blockquote>

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>

<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 ==

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

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

# Sri Chandrasekharendra Saraswati. (2009). ''The Vedas''. Mumbai:Bhavan's Book University.

# Sri Chandrasekharendra Saraswati. (2009). ''The Vedas''. Mumbai:Bhavan's Book University.

# Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji. (). ''[http://www.kamakoti.org/hindudharma/part5/chap30.htm Hindu Dharma, Part 5 ,Chapter 30.]'' Bharatiya Vidya Bhavan.

# Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji. (). ''[http://www.kamakoti.org/hindudharma/part5/chap30.htm Hindu Dharma, Part 5 ,Chapter 30.]'' Bharatiya Vidya Bhavan.