Brahmavidya (ब्रह्मविद्या)

Brahmavidya (ब्रह्मविद्या) (derived from the संस्कृत || Sanskrit words : 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).

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.

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. 

The primary question that is often referred to in upanishads or vedanta is that of Origin of Creation. This is explained through the श्रुति || Shrutis, 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 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.

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.

Śaunaka approaches and asks Angiras, “Lord, what having known does all this become known?”

Bhagavo, kasmin vijñāte sarvamidaṃ vijñātaṃ bhavati – भगवो, कस्मिन् विज्ञाते सर्वमिदं विज्ञातं भवति

Rushi Angirasa declares that mere knowledge of Vedas is not adequate to elevate a man to higher levels of awareness culminating in immortality. Angiras follows up by explaining the superior knowledge that leads to attainment of immortality. He teaches is about the transcendent entity, knowing which one attains immortality. Please see below what he says:

यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णंमचक्षुःश्रोत्रं तदपाणिपादम् | नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः || 1.1.6 ||

yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam; nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ. (1.1.6)

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 क्षत्रिय || Kshatriya could teach vedanta to a Brahmana or vice versa. An example is Uddalalaka and Shwetaketu, both from the Brahmana Varna (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the क्षत्रिय || Kshatriya King 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 Shwetaketu samvaada or dialogue.

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

Brahmavidya In Chandogya Upanishad

Shwetaketu (Aruneya or son of Aruna), a Brahmin, came to the assembly of Panchalas, whose reigning monarch was Pravahana Jaivali, to understand ब्रह्मविद्या || Brahmavidya.

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, Shwetaketu returns home and relating the incident, rebukes his father Uddalaka. Shwetaketu 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.

Brahmavidya in Bhagavadgeeta

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 ।

स कालेनेह महता योगो नष्टः परन्तप ॥ (4.2)

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 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 …)

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. Śvetaketu 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:

“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.

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 believed by some, since nothing can come forth from nothingness. In the 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 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.

Since from SAT, the 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, 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 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 (अन्नमयं हि मन, आपोमयः प्राणः, तेजोमयी वाक् – annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk – 6.7.6).

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 स्वपितीत्याचक्षते – svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate – 6.8.1). In deep sleep, even the mind ceases to work and 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.

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 the end of the chapter, the same idea is dealt with again and again.

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).

In 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.

Discussion

In all humility, both Uddalaka and Shwetaketu 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 Shwetaketu and his father requested the 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.

Through the explanation of Panchagni vidya, which included explanations of devayan (journey to the deva loka post death) and pitruyan (journey to Pitr loka post death) as well as of 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.

This story clearly reveals that in the Vedic period, Kshatriyas were well versed in ब्रह्मविद्य debunking the Caste-system hierarchies of the East India Company Indologists’ insinuation that Brahmins were the only custodians of knowledge.

References

1. Veda Sanskrita Parichaya by Dr. K. S. Narayanacharya
2. Bhagavad Geeta Chapter 4
3. https://www.indiadivine.org/science-mundaka-upanishad/ Posted by Karthikeyan Sreedharan | Jun 18, 2017 | Articles on Hinduism
4. https://www.indiadivine.org/science-chandogya-upanishad/ Posted by Karthikeyan Sreedharan | Mar 27, 2017 | Articles on Hinduism
5. http://www.auro-ebooks.com/upanishads/
6. http://shodhganga.inflibnet.ac.in/bitstream/10603/27664/5/05_chapter2.pdf
7. ‘The Vedas’ by Sri Chandrasekharendra Saraswati, Pp 5-6.