BRAHMAVIDYA

Brahmavidyā, as the name indicates, is the wisdom to meditate upon Brahmān (the Ultimate Reality, or the Absolute Existence). It is initiated through a self-realised one through the yardsticks of truthfulness, equanimity, detachment, forbearance, honesty, sincerity, and willingness to learn, practice, and meditate upon Brahmān. It expounds on the teachings of Brahmān and of moksha, or liberation of Ātman from the cycle of reincarnation, or bondage from the body-mind-intellect complex. Thus, Brahmavidyā is the science of Brahmān, or the Cosmic Self. It is to awaken the consciousness of Self to be with the Cosmic Self (Brahmān). It is a cognitive framework capable of encompassing the entirety of existence at any moment. To learn the Absolute necessitates the inclusion of all elements associated with the object of contemplation in our cognitive processes—not alone the intrinsic components of the object itself, but also the relationships it maintains with other objects. Factors that determine, restrict, influence, condition, and define a specific entity not only shape its essence but also shape its nature. Brahmavidyā imparts universal laws that are relevant to human existence regardless of any relationship connections. Brahmavidyā is a complex discipline. It involves more than merely reciting passages from the Upanishads, the Brahma Sutras, or the Gita. It signifies the immersion of consciousness in the essence of Brahmavidyā. Brahmavidyā, Sage philosopher Swami Krishnananda states, is the science of the Absolute, a cognitive framework capable of encompassing the entirety of existence at any moment. To comprehend the Absolute necessitates considering, in our cognitive processes, all elements associated with the object of contemplation—not merely its intrinsic components but also its relationships with other entities. Factors that determine, constrain, influence, condition, and define a specific entity not only shape its essence but also shape its identity. Brahmavidya imparts universal laws that are relevant to human existence regardless of any relationship connections.

1. Outline

Brahmavidyā is a meditative practice focused on the practices of introspection, contemplation, and meditation upon our own self, the undifferentiated aspect of Brahmān, the Cosmic Self, or the imperishable reality. This meditation commences, as stated in the Chandogya Upanishad (3.14.1), with the declaration of the all-encompassing nature of Brahmān:

sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta |

atha khalu kratumayaḥ puruṣo yathākraturasmim̐lloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta || 3.14.1 ||

The term Brahmān signifies 'the oldest' and 'the largest.' Tejas (fire), Jala (water), and Pṛthivī (earth) sprang from Brahmān sequentially, so they are referred to as tajja. Subsequently, they vanish into Brahmān in reverse sequence, which is why they are referred to as Talla. The past, present, and future are sustained in Brahmān. Consequently, they are unified with Brahmān. The Upaniṣad instructs to contemplate this with kratu, signifying substantial effort and profound focus. Kratu also signifies will or willpower. Brahmavidyā is an intricate subject. It goes beyond repeating Upanishad, Brahma Sutra, or Srimad Bhagavad Gita verses. It is the entrance of consciousness, according to Swami Krishnananda, into the very concept of Brahmavidyā. Things are real not only in themselves but also in what determines, restricts, influences, conditions, defines, and makes them. Brahmavidyā teaches Universal Laws that are applicable to human life irrespective of any relational affiliation.

Your will determine your future. Sri Krishna in the Srimad Bhagavad Gita (8.6) explains to Arjuna whatever one remembers when one leaves the body at the time of death one attains that state, being always absorbed in such contemplation. This shows the importance of your kratu, or will.

This illustrates the significance of your kratu, or willpower. The Chandogya Upanishad maintains that all this is Brahmān everything is Brahmān. All originates from Brahmān, all returns to Brahmān, and all is supported by Brahmān and all existence is Brahmān. Every entity, including the physical cosmos, from the minutest threads and quarks to the vastest galaxies, is Brahmān. All phenomena are manifestations. What seems restricted and distinct exists solely in appearance. In essence, all phenomena are manifestations inside consciousness, representing a façade of something ultimate, transcendental, and limitless. Brahmān is the fundamental essence of all existence and non-existence; it represents the singular, indivisible sphere of consciousness.

The sage philosopher Swami Krishnananda puts forth conducting meditation in a calm, quiet, and serene manner. We must contemplate that everything originates from That, sustains That, and ultimately returns to That. Brahmān is the source, sustenance, and dissolution of all entities. Since it is the source of everything, it encompasses all creation. We are also products of creation. Therefore, creation also encompasses us. The argument that the Supreme Being encompasses all is well-founded. When all effects are in the cause, one must recognize the ultimate cause logically. The existence of this cause stems solely from the inability to separate it from any effect. The relationship between the effect and the cause is ambiguous. There is no interval between the two. Therefore, we remain connected to the source. There exists no essential division or chasm between this world of effects and its cause, Brahmān. This indicates that we remain fundamentally connected to the Absolute. We are now sustaining an organic relationship. The challenging aspect of this meditation lies in our intrinsic and important connection as thinkers to the Supreme Being upon whom we must contemplate. We must not adopt this mindset. The mind declines to engage in thought. We can contemplate external concepts and the entirety of the cosmos, yet we struggle to imagine scenarios in which we are personally implicated, as the mind becomes incapacitated in such instances. The mind cannot conceive independently of itself. Brahmavidya is a meditative practice focused on contemplating the Supreme objective.

2. Scriptures

Brahmān, or the Cosmic Self, according to Adi Shankaracharya, is real, and rest everything is unreal. The statement “brahma satyam jaganmithyA jIvo brahmaiva nAparahanena vedyam sacchAstram iti vedAntaDiNDimah" (Brahma Jnanavali Mala, 20) is a famous of Adi Shankaracharya and the teachings of Advaita Vedānta:

Brahma Satyam: Brahmān is the true reality.

Jagan mithya: It is impossible to categorise the world of appearances as real or unreal.

Jivo brahmaiva naparahanena: The Jiva (individual self) and Brahmān (Cosmic Self) are non-different.

The Advaita Vedānta posits that the world is an illusion, or Māyā, and salvation requires to renounce it and pursue knowledge.

The Mahāvākyas, or Great Sayings, succinctly affirm that all vidyas originate from Absolute Truth or Reality. The Absolute Reality is unique, articulated as “Prajñānam Brahma,” "Ayam Atmā Brahma," “Tat Tvam Asi,” or “Aham Brahmāsmi.” Consciousness is Brahmān. Brahmān is the Absolute, encompassing all space, self-sufficient, single, and eternally present in all entities, from the creator to the most fundamental matter. It is universally present and inherent in all beings. The Mahāvākyas consist of: (i) “Prajñānam Brahma,” Aitareya Upanishad (3.3), Rig Veda, denotes "Consciousness is Brahmān;" (ii) “Ayam Ātmā Brahma,” Mandukya Upanishad (1.2), Atharva Veda, denotes "This Self (Ātman) is Brahmān;" (iii) “Tat Tvam Asi,” Chāndogya Upanishad (6.8.7), Sāma Veda, signifies "You are That," and (iv) "I am Brahmān," The Brihadāranyaka Upanishad (1.4.10) of the Śukla Yajur Veda states. The Mahāvākyas enunciate the latency and manifestation of consciousness at every kevel.

Brahmavidyā, highlights sage philosopher Swami Krishnananda, the entry of consciousness into the very import of the teaching, which is suggested in many of the verses of the Bhagavad Gita in synchronisation with Brahmavidyā. The Cosmic Self, or Brahmān possesses omnipresence, manifesting as eyes, feet, and hands, as it transcends the dichotomy of subject and object. In the comprehensive understanding of existence, we are neither our true selves nor distinct from our essence. We transcend both our own essence and that which is apart from it. This represents the ultimate import of the Brahmavidyā dimension of the Srimad Bhagavad Gita.

mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya

mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva (7.7).

 Brahmān is the substratum over which this entire creation exists; He is the Creator, Sustainer, and Annihilator. Similar to the beads strung in a thread, which can move in their place, God has given individual souls the free will to act as they wish, yet their existence is bound to Him. The Bhagavad Gita continues to emphasise the Absolute Existence.

 na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥ

aham ādir hi devānāṁ maharṣhīṇāṁ cha sarvaśhaḥ (10.2)

Neither celestial gods nor the great sages know of My origin. I am the source from which the gods and great seers come. The Srimad Bhagavad Gita illustrates through the infinitesimal Cosmic forms of Supreme Being. The Bhagavad Gita (8-12) ascertains that learners and practitioners of knowledge and the pursuit of Absolute Truth must cultivate qualities such as humility, sincerity, non-violence, forgiveness, simplicity, service to the Guru, cleanliness of body and mind, steadfastness, self-control, dispassion towards sensory objects, absence of egotism, awareness of the afflictions of birth, disease, old age, and death, non-attachment, lack of clinging to spouse, children, and home, equanimity in the face of desired and undesired experiences, unwavering devotion towards Supreme Being, a preference for solitude over societal engagement, consistency in spiritual knowledge, and a philosophical quest for Absolute Truth—these attributes constitute knowledge, while their absence signifies ignorance.

In a similar vein, the Śhwetāśhvatar Upaniṣhad states:

na tatsamaśhchābhyadhikaśhcha dṛiśhyate
parāsya śhaktirvividhaiva śhrūyate  (6.8)

The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies.

 The entire object of the Brahma Sutras, according to Swami Sivananda, is to eliminate the mistaken identification of the Soul with the body, which is the fundamental source of our suffering and misery, stemming from Avidya (ignorance) and hindering the achievement of ultimate liberation through the knowledge of Brahmān, or the Cosmic Self.

3. Remarks

Brahmān signifies the Supreme Reality. Vidyā signifies knowledge. Brahmavidyā demonstrates "knowledge of the ultimate truth." Brahmavidyā includes the totality of human existence, including the physical, mental, and spiritual elements. Brahmavidya deepens our comprehension of Absolute Reality. It demonstrates a technique to access the source of all creativity within us—the intrinsic divine power we possess. The methods are simple yet incredibly effective. The method does not impose any rigorous rules on the learner. The Seekers of Ultimate Truth—the One Consciousness underlying the entire infinite manifestation—are indistinguishable from our True Identity, the Self. Brahmavidyā constitutes the awareness of our authentic identity. Brahmavidyā, as elucidated in the Vedantic Scriptures (Upanishads), directs a seeker to uncover this Truth firsthand, within oneself. The objective is to comprehend that the Self, or the "I," is identical to Brahmān, the Source or Substratum of the Universe. This realisation regarding our identity leads to a profound shift in our inner psyche. The practice of Brahmavidyā broadens our perspective, elevates our consciousness, and sharpens our intellect, resulting in liberation and satisfaction.

Brahmavidyā encompasses the entirety of a human being, addressing the physical, mental, and spiritual dimensions of existence. Brahmavidyā enhances our understanding of reality. It illustrates a method to invoke the wellspring of all creativity within us - the divine force inherent in us. The techniques are uncomplicated yet highly efficacious. It does not enforce any stringent regulations on the learner. It is adaptable, allowing you to practise at your convenience. Individuals above the age of 10 can study and practise with ease.

-Asutosh Satpathy