Changes

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>

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>''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>

<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.

This being the oversimplified version of the Brahmavidya, all the Upanishads in their own way proclaim their ways to attaining the Brahaman.