प्रज्ञानं ब्रह्म SUPREME CONSCIOUSNESS IS BRAHMAN

The statement here ( प्रज्ञानं ब्रह्म ) = ''The Brahman is the Supreme Consciousness '' is one of the : The Mahavakyas are the Great Sentences of Advaita Vedanta , and are contained in the Upanishads. Maha is Great, and Vakyas are sentences, or utterances for contemplation. They provide perspective and insights that tie the texts together in a cohesive whole. The contemplations on the Mahavakyas also blend well with the practices of yoga meditation, prayer, and mantra, which are companion practices in Yoga. The pinnacle of the wisdom and practices of the ancient sages is contained in the terse twelve verses of the Mandukya Upanishad, which outlines the philosophy and practices of the OM mantra. This statement comes from Aitereya Upnishad of Rig Vda 3 / 3.
॥ अथ ऐतरोपनिषदि तृतीयोध्यायः ॥
ॐ कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा । येन वा पश्यति येन वा शृणोति येन वा गंधानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति ॥ १॥
यदेतद्धृदयं मनश्चैतत् । संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिधृर्तिमतिर्मनीषा जूतिः स्मृतिः संकल्पः क्रतुरसुः कामो वश इति । सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवंति ॥ २॥
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्चमहाभूतानि पृथिवी वायुराकाश आपो ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव । बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि चाश्वा गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जङ्गमं च पतत्रि च यच्च स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म *॥ ३॥
स एतेन प्राज्ञेनाऽऽत्मनाऽस्माल्लोकादुत्क्रम्याम

ुष्मिन्स्वर्गे लोके सर्वान् कामानाप्त्वाऽमृतः समभवत् समभवत् ॥ ४॥ - ॥ इत्यैतरोपनिषदि तृतीयोध्यायः ॥ (ऋग्वेद )
Part 3 − Chapter 1: Concerning the Self
1 - Who is He whom we worship, thinking: "This is the Self"? Which one is the Self? Is it He by
whom one sees form, by whom one hears sound and by whom one tastes the sweet and the unsweet?
2 - Is it the heart and the mind. It is consciousness, lordship, knowledge, wisdom, retentive
power of mind, sense knowledge, steadfastness, though, thoughtfulness, sorrow, memory,
concepts, purpose, life, desire, longing: all these are but various names of Consciousness
(Prajnanam).
3 - He is Brahman, He is Indra, He is Prajapati; He is all these gods; He is the five great
elements−earth, air, akasa (space) , water, light; He is all these small creatures and the others
which are mixed; He is the origin−those born of an egg, of a womb, of sweat and of a
sprout; He is horses, cows, human beings, elephants−whatever breathes here, whether
moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is
supported by Consciousness. The basis is Consciousness. Consciousness is Brahman.
4 - He, having realised oneness with Pure Consciousness, soared from this world and having
obtained all desires in yonder heavenly world, became immortal−yea, became immortal. − Aitareya Upanishad − (Rigveda ) 

Prajnanam brahman = Brahman is the supreme knowledge
(Knowing the absolute reality is the supreme knowledge) .The Knowledge out of which other knowledge arises : There are many branches and levels of knowledge one can attain. However, they all stem from & part of, a higher knowledge. There is the highest , the absolute knowledge, which is the supreme . It is called absolute because it is not stemming from something else. Supreme knowledge is the ground out of which the diversity of knowledge and experience comes. It is just about impossible , describing this notion of supreme knowledge, which is part of the reason that there are so many different descriptions given by many people. Thus, we use metaphor after metaphor trying to capture and communicate the essence of the meaning. This Mahavakya (great statement ) is saying that as you climb the ladder of knowledge, this higher knowledge is to be found at the level of Brahman, the oneness of Universal Consciousness.
Intuitively, you come to see that there is consciousness, or whatever term you would like to use, that is higher, more foundational, or prerequisite to the lower knowledge in all of its other forms. The highest rung of the ladder is called supreme knowledge, prajnam, (प्रज्ञानम ) and this is said to be one and the same with brahman, ( ब्रह्म) the oneness.

 Meaning of the word Brahman .... The word Brahman comes from the root Brha or Brhi, which means knowledge, expansion, and all-pervasiveness. It is that existence which alone exists, and in which there is the appearance of the entire universe. Brahman means the absolute reality, that which is Eternal, and not subject to death, decay, or decomposition , having the attribute of Omnipresence & Oneness.

Brahman is not a proper name, but a Sanskrit word that denotes that oneness, the non-dual reality, the substratum underneath all of the many names and forms of the universe. Brahman is somewhat like the difference between the word ocean, and the specific ocean called Pacific Ocean. The word Brahman is like ocean, not Pacific Ocean. Brahman is not a name of God. These thoughts neither promote nor oppose any particular religious concept of God.
One may also choose to think of Brahman in theological terms, though that is not necessary. Within that perspective, the scholars speak of two principles: immanence and transcendence. Immanence is described as the divinity existing in, and extending into all parts of the created world. In that sense, the Mahavakyas can be read as suggesting there is no object that does not contain, or is not part of that creation.
For convenience sake, it is said that Brahman is the nature of existence, consciousness, and bliss. The real meaning comes only in direct experience resulting from contemplation and yoga meditation.Some of the great  Some of the Great Statements in Vedanta ( महा वाक्य ) are .................
प्रज्ञानं- ब्रह्म  - ऐत्तिरेय उनिषद   (ऋग्वेद), Prjnanam Brahm  = Consciousness is  Brahman .
अहं-ब्रह्मास्मि - ब्रिहदारन्य्क उपनिषद (यजुर्वेद),  Aham Brahmaasmi   = I am Brahman
तत्वमसि - छान्दोग्य उपनिषद (सामवेद), Tatwmasi   = That you are ( too)
अयमात्मा-ब्रह्म  -  मांडूक्य उपनिषद (अथर्ववेद). Ayam Aatmaa Brahman  = This Self is Brahman .
सोहमस्मि - ईशोपनिषद (ऋग्वेद ) Soahmasmi   = That I am (too)
सर्वम् खलु इदं ब्रह्म  Sarv Khalu Idam Brahman   =Really all this is Brahman .
ब्रह्म सत्य जगन्नमिथ्या  जीवो ब्रह्मैव नापरा :Brahman satay jagat mithyaa Jiwo brahmaiw naaparah .  = Brahman is Real ,world is  ephemeral ; being is also Brahaman and no else .
एकम अद्वितिया ब्रह्म   Ekam adwitiy Brahman  = Brahman is One not being second .
एकम सद विप्र बहुधा वदन्ति Ekam Sad Viprah Vahudhaa vadanti .Truth is One called by various names by wise men .
एकोअहम बहुस्यामि   Ekoham bahusyami   = I am One and becoming Many .
न जायते मृयते वा कदाचन ( भगवत गीता में कृष्ण ).Na  jayate mriyate vaa kadaachan   = Nothing is born or die.
Please compare  .... (* A Priory knowledge / Noumena )
*A priori knowledge' is known independently of experience, and 'a posteriori knowledge' is proven through experience
The claim is more formally known as Kant's transcendental deduction and it is the central argument of his major work, the Critique of Pure Reason.
According to Kant, it is vital always to distinguish between the distinct realms of Phenomena and Noumena. Phenomena are the appearances, which constitute the our experience; Noumena are the (presumed) things themselves, which constitute reality. All of our synthetic a priori judgments apply only to the phenomenal realm, not the noumenal. (It is only at this level, with respect to what we can experience, that we are justified in imposing the structure of our concepts onto the objects of our knowledge.) Since the thing in itself (Ding an sich) would by definition be entirely independent of our experience of it, we are utterly ignorant of the Noumenal Realm.


















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