8,090
edits
Changes
Jump to navigation
Jump to search
Line 1:
Line 1: − + + + + + + + + + + + + + + + + + + + + + + + + − + − + + + + + + + Line 21:
Line 50: − − == 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. Line 253:
Line 275: − + Line 269:
Line 291: + + + + +
Brahmavidya (ब्रह्मविद्या) (view source)
Revision as of 12:35, 14 August 2017
, 12:35, 14 August 2017→Introduction
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 मोक्षत्वम् || mokhsham (Liberation of Atma from birth and death cycle). Brahma means the absolute universal reality derived from Sanskrit धातुः || root which is बृहि ॥ br̥hi (to grow)'''.''' Vidya means wisdom is derived from the धातुः || root which is विद् ॥ vid (to know).
Brahmavidya (ब्रह्मविद्या) (derived from the [[Sanskrit (संस्कृत)|संस्कृत || Sanskrit]] words : [[Brahma (ब्रह्मा)| ब्रह्मा || Brahma]] and विद्या || vidya (knowledge) ) is that branch of scriptural knowledge that gives the integral experience of everything from the standpoint of मोक्षम् || mokhsham (Liberation of Atma from birth and death cycle). 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 ==
== 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 (Ref 5).
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. And through this endeavour they came easily to see that the self in us is one with the universal self of all things and that this self again is the same as God and Brahman, a transcendent Being or Existence, and they beheld, felt, lived in the inmost truth of all things in the universe and the inmost truth of man’s inner and outer existence by the light of this one and unifying vision. The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge.
The primary question that is often referred to in upanishads or vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as [[Yagya (यज्ञ)|Yagya]], unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).
The primary question that is often referred to in upanishads or vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as [[Yagya (यज्ञ)|Yagya]], unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).
The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages. They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world. The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.
=== 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 [[Kshatriya (क्षत्रिय) |क्षत्रिय || Kshatriya]] could teach vedanta to a Brahmana or vice versa. An example is [[Uddalaka (उद्दालक)|Uddalalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]], both from the Brahmana [[Varna (वर्ण)|Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] King [[Pravahana Jaivali (प्रवाहन जेवली)|Pravahana Jaivali]]. Chapter 6 of the छान्दोग्य उपनिषद् ॥ Chandogya Upanishad of सामवेद (Sama Veda, 5-3) is the most important section where the Atman or Brahman is explained through the Uddalaka and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] samvaada or dialogue.
A [[Kshatriya (क्षत्रिय) |क्षत्रिय || Kshatriya]] could teach vedanta to a Brahmana or vice versa. An example is [[Uddalaka (उद्दालक)|Uddalalaka]] and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]], both from the Brahmana [[Varna (वर्ण)|Varna]] (social or economic status) learning ब्रह्मविद्या || BrahmaVidya (spiritual knowledge) from the [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] King [[Pravahana Jaivali (प्रवाहन जेवली)|Pravahana Jaivali]]. Chapter 6 of the छान्दोग्य उपनिषद् ॥ Chandogya Upanishad of सामवेद (Sama Veda, 5-3) is the most important section where the Atman or Brahman is explained through the Uddalaka and [[Shvetaketu (श्वेतकेतु)|Shwetaketu]] samvaada or dialogue.
A similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.
A similar event King Janaka of Videha also imparted the Agnihotra ritual to his spiritual teacher.
In Bhagavad Geeta Chap 4 Sri Bhagavan explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,
=== Brahmavidya In Chandogya Upanishad ===
[[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.
=== 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 ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
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 Saaram ==
== Brahmavidya Saaram ==
mortal (7.24.1). The infinite and immortal is Ātmā which pervades all and
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
everything; whatever here has emerged from Ātmā (7.25.2). Thus knowing the
ultimate principle of Ātmā, Nārada was relieved of his sorrows.
ultimate principle of Ātmā, Nārada was relieved of his sorrows.
== Discussion ==
== Discussion ==
# Veda Sanskrita Parichaya by Dr. K. S. Narayanacharya
# Veda Sanskrita Parichaya by Dr. K. S. Narayanacharya
# Bhagavad Geeta Chapter 4
# Bhagavad Geeta Chapter 4
# https://www.indiadivine.org/science-mundaka-upanishad/ Posted by Karthikeyan Sreedharan | Jun 18, 2017 | Articles on Hinduism
# https://www.indiadivine.org/science-chandogya-upanishad/ Posted by Karthikeyan Sreedharan | Mar 27, 2017 | Articles on Hinduism
# http://www.auro-ebooks.com/upanishads/
# http://shodhganga.inflibnet.ac.in/bitstream/10603/27664/5/05_chapter2.pdf
# ‘The Vedas’ by Sri Chandrasekharendra Saraswati, Pp 5-6.