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Line 1: − 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 दिव्य || divya (divinity). 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). + + − == Introduction ==+ − 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). − 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. + − 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 । + − + + + − + + − == Textual References ==+ − [[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. + + − 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. It is the intention of Sri Bhagavan to revive it through the Gita. 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. + + − == Brahmavidya Saaram ==+ − So he asked, “Dear − 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 & − 6.1.3)” − “… तमादेशमप्राक्ष्यः येनाश्रुतं+ − श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3) − “…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …)+ + + + − + − + − + − + − + − + − Śvetaketu was unaware of such a type of knowledge, though he had studied the+ − + − + + + + + + − “यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्यात्+ − वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 || − “yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)+ − “यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्यात्+ − वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 || − “yathā somyaikena+ − lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5) − “यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं+ − स्यात् वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||+ + − “yathā somyaikena+ − nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)+ − + − Meaning: ‘That − 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, − 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 − names based on words, the truth being that all is gold only; and − − (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’. − − 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. It does not however mean that one who realises that − entity would know all nuances of the physical world; for example, such a person − 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 − consistently declare that Ātmā is this entity. We have seen this declaration in − 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 − 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. − 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. − + − − − − − − − + − + − + − + − + − + − + − − − − − − − स्वपितीत्याचक्षते – svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate – 6.8.1). In deep sleep, even the mind ceases to work and − − − − 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 − 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. This fact finds expression − in Bṛhadāraṇyaka 2.4.12 also; we will see it again in 6.9, 6.10 ibid also. − Now coming to 6.8.7, the verse goes like this: − − स य एषोഽणिमा − ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …| − − (sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo.) − − 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 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. − − 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). − − In 6.9, 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 − 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. − 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 says as follows: − − ‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा − पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 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) − − 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+ − + − 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). − + − 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. − + − + − + − + Line 267:
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Brahmavidya (ब्रह्मविद्या) (view source)
Revision as of 15:12, 7 October 2020
, 15:12, 7 October 2020Added template
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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).
== परिचय || Introduction ==
The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Bharat's 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 realize 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 th'''e [[Shruti (श्रुति)|श्रुति || Sh]]'''[[Shruti (श्रुति)|rutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as 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 adhyatmik 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. <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.
== व्युत्पत्ति || Etymology ==
Brahma means the absolute universal reality derived from Sanskrit धातुः || dhatu (root) which is बृहि || br̥hi (to grow)'''.''' Vidya means wisdom is derived from the dhatu which is विद् || vid (to know).
== ब्रह्मविद्या के अभिरक्षक || 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)|Shvetaketu]], both from the Brahmana [[Varna (वर्ण)|वर्ण || Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (adhyatmik knowledge) from the क्षत्रिय || Kshatriya King [[Pravahana Jaivali (प्रावहन जैवली)|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 samvaada or dialogue.
A similar event King Janaka of Videha also imparted the Agnihotra ritual to his adhyatmik teacher.
स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2)
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>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.
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 ==
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>
<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>
<blockquote>नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || (1.1.6)</blockquote>
<blockquote>yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam |</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)
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 छान्दोग्य उपनिषद || 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, 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 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 || 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 ==
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 || (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?"
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
<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || (Chan. Upan. 6.1.4)</blockquote>
heard, etc.’ is that this particular knowledge cannot be acquired by physical
<blockquote>yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt | </blockquote>
faculties of cognition. It is also indicated here that knowledge of Vedas is
<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” || (Chan. Upan. 6.1.4)</blockquote>
fruitless if, with it, one is not able to know the ultimate principle.
<blockquote>यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं | </blockquote>
<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || (Chan. Upan. 6.1.5)</blockquote>
Vedas properly. So he desired to know what kind of instruction that was. The
<blockquote>yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt | </blockquote>
father explains thus:
<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” || (Chan. Upan. 6.1.5)</blockquote>
<blockquote>यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं |</blockquote>
<blockquote>स्यात्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || (Chan. Upan. 6.1.6)</blockquote>
<blockquote>yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt | </blockquote>
<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” || (Chan. Upan. 6.1.6)</blockquote>
'''Meaning''': ‘That 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, 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 names based on words, the truth being that all is gold only; and
(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’.
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.
== आत्म तत्त्वम् || Atma Tattvam ==
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
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
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 (6.2.3 & 6.2.4).
In 6.2.1 and 6.2.2 it
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
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
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,
speech (vāk) 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
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>
son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so
<blockquote>annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (Chan. Upan. 6.7.6)</blockquote>
and then, he was unable to remember the Vedas he studied. Later he ate and was
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>
able to remember all. Uddālaka concludes by asserting that mind consists in
<blockquote>svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate || (Chan. Upan. 6.8.1)</blockquote>
annam, prāṇa consists in water
<blockquote>प्राणबन्धनं हि मन || (Chan. Upan. 6.8.2)</blockquote>
and speech consists in energy (अन्नमयं
<blockquote>prāṇabandhanaṃ hi mana || (Chan. Upan. 6.8.2)</blockquote>
हि मन, आपोमयः प्राणः, तेजोमयी वाक् – annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk – 6.7.6).
'''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.
Uddālaka continues his
teaching in 6.8 by explaining what sleep means. In sleep one is fully possessed
by SAT which is his origin (स्वं
अपीतो भवति,
तस्मात् एनम्
rests on prāṇa (प्राणबन्धनं हि मन – prāṇabandhanaṃ hi mana – 6.8.2). 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
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>
the end of the chapter, the same idea is dealt with again and again.
'''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 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
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 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.
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 || (Chan. Upan. 6.9.3)</blockquote>
== Discussion ==
== सम्वाद || 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)|Shvetaketu]] go to King Pravahna’s assembly to seek knowledge. Offering all hospitality, the King humbly addresses 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 and his father requested the क्षत्रिय || Kshatriya to impart ब्रह्मविद्या || Brahmavidya to them and accordingly the King lays down the rules or अधिकार || adhikaar (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 || varna-vyavastha (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 Bharat's 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 [[Panchamahayagna (पञ्चमहायज्ञ)|panca maha yajna]] the king imparted the essence of ब्रह्मविद्या || Brahmavidya. As an introduction to पञ्चाग्निविद्या, the क्षत्रिय || Kshatriya King told 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 (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.
== References ==
== References ==
# Veda Sanskrita Parichaya by Dr. K. S. Narayanacharya
# Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:Sahitya Prakashana.
# Bhagavad Geeta Chapter 4
# (2015). ''Shrimad Bhagvadgita, Chapter 4.'' Gorakhpur:Gita Press.
# https://www.indiadivine.org/science-mundaka-upanishad/ Posted by Karthikeyan Sreedharan | Jun 18, 2017 | Articles on Hinduism
# http://upanishads.org.in/upanishads/4/1/1/3#
# https://www.indiadivine.org/science-chandogya-upanishad/ Posted by Karthikeyan Sreedharan | Mar 27, 2017 | Articles on Hinduism
# Sri Aurobindo. (1972). ''[https://archive.org/details/in.ernet.dli.2015.146964 The Upanishads: Texts, Translations and Commentaries, Vol 12].'' Pondicherry:Sri Aurobindo Ashram.
# http://shodhganga.inflibnet.ac.in/bitstream/10603/27664/5/05_chapter2.pdf
# 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.
# Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works
[[Category:Vidya]]
[[Category:Vedanta]]