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Kathopanishad vividly describes the conversation between Yama and Nachiketa and the process of transiting to the higher realms. Prasnopanishad so named because of the Prasnas or questions being answered by sages like Pippalada, dealing with the subject of Jnana and Karma and the path to Brahmaloka. The conversation about Brahmavidya between Saunaka rishi and Angiras is the subject matter Mundakopanishad.   

Kathopanishad vividly describes the conversation between Yama and Nachiketa and the process of transiting to the higher realms. Prasnopanishad so named because of the Prasnas or questions being answered by sages like Pippalada, dealing with the subject of Jnana and Karma and the path to Brahmaloka. The conversation about Brahmavidya between Saunaka rishi and Angiras is the subject matter Mundakopanishad.   

Chandogya Upanishad a treasure house of Upasana methods, has different aspects of Brahmavidya discussed between Satyakama Jabali and Gautama, Upakosala and Satyakama while the Panchagnividya is elucidated through the conversation of Svetaketu and Pravahana Jaivali King.  In Chapter 6 of the Chandogya Upanishad is another famous conversation between Narada and Sanathkumar, who are both Brahma manasaputras and highly enlightened maharshis. This knowledge given by Sanatkumara called as भूमविद्या || [[Bhumavidya (भूमविद्या)|Bhumavidya]] is also discussed in the Brahmasutras.   

Chandogya Upanishad a treasure house of Upasana methods, has different aspects of Brahmavidya discussed between Satyakama Jabali and Gautama, Upakosala and Satyakama while the Panchagnividya is elucidated through the conversation of Svetaketu and Pravahana Jaivali King.  In Chapter 7 of the Chandogya Upanishad is another famous conversation between Narada and Sanathkumar, who are both Brahma manasaputras and highly enlightened maharshis. This knowledge given by Sanatkumara called as भूमविद्या || [[Bhumavidya (भूमविद्या)|Bhumavidya]] is also discussed in the Brahmasutras.   

== नामोपासन  || Namopasana  ==

== नामोपासन  || Namopasana  ==

Narada Sanathkumara samvada is initiated due to the fact that supreme good was not attained by Narada, even though he was endowed with excellent faculties and capabilities of all knowledge (being Brahma manasaputra). For this reason, having renounced all his pride of excellent lineage, knowledge, conduct and capabilities, like any ordinary person, he approaches Sanathkumara, for obtaining the supreme good - this in itself shows that the knowledge of the Self is the only means to attain the Absolute Consciousness or Parabrahmam.  Chandogya Upanishad<ref>Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> which contains great expositions of all tattvas explains this vidya in a very lucid manner.   

Narada Sanathkumara samvada is initiated due to the fact that supreme good was not attained by Narada, even though he was endowed with excellent faculties and capabilities of all knowledge (being Brahma manasaputra). For this reason, having renounced all his pride of excellent lineage, knowledge, conduct and capabilities, like any ordinary person, he approaches Sanathkumara, for obtaining the supreme good - this in itself shows that the knowledge of the Self is the only means to attain the Absolute Consciousness or Parabrahmam.  Chandogya Upanishad<ref>Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref> which contains great expositions of all tattvas explains this Bhumavidya in the Adhyaya 7<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Adhyaya 7])</ref>, in a very lucid manner.   

Narada maharshi approached Sanatkumara and requested him to teach him Brahmajnana so that he could quieten his disturbed mind. Sanatkumara asks him what knowledge base he already has, so as to accordingly instruct him beyond that knowledge. (Chan. Upan. 7.1.1)<blockquote>ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ् सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ् राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवज्ञविद्यामेतद्भगवोऽध्येमि ||(Chan. Upan. 7.1.2)</blockquote><blockquote>r̥gvedaṁ bhagavo'dhyemi yajurvedam̐ sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitryam̐ rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyāṁ sarpadevajñavidyāmetadbhagavo'dhyemi ||(Chan. Upan. 7.1.2)</blockquote>Meaning : Narada replies: "Bhagavan, I know the Rigveda, Yajurveda, Samaveda and Atharvana the fourth veda. As the 5th the Itihasa (history) and Puranas, the Veda of Vedas namely Vyakarana (grammar), Pitrya (Shraddha kalpa or the rites for the forefathers), गनित||Ganita (Mathematics), दैव || Daiva ( the science of portents), निधि || Nidhi (the science of time), वाकोवाक्य || Vakovaakya (logic) एकायन || Ekayana (ethics and politics), देवविद्या || Deva vidya (Etymology) ब्रह्मविद्या || Brahmavidya (the science of the Vedas, including vedangas) भूतविद्या || Bhutavidya (science of elements), क्षत्रविद्या || Kshtravidya (Science of war or Dhanurveda), नक्षत्रविद्या || nakshatra vidya (science of stars or astronomy), सर्पदेवज्ञविद्या || Sarpavidya (science of snakecharming and fine arts). All these I know, Bhagavan. <blockquote>सोऽहं भगवो मन्त्रविदेवास्मि नाऽऽत्मविच्छुतँ्ह्येव मे भगवोद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवा ञ्छोकस्य परां तारयत्विति तँहोवाच यद्वै किंचैतदध्यगीष्ठानामैवैतत् || (Chan. Upan. 7.1.3)</blockquote>Meaning: Narada continues - In the Vedas, I know only the external sound of the word (mantra) and I am not an आत्मविद् || atmavid ( being situated in atma).  I have heard that people like you, that one who knows the Self passes beyond sorrow and have transcended misery.  So I am in grief, do help me overcome this grief of mine.   

Narada maharshi approached Sanatkumara and requested him to teach him Brahmajnana so that he could quieten his disturbed mind. Sanatkumara asks him what knowledge base he already has, so as to accordingly instruct him beyond that knowledge. (Chan. Upan. 7.1.1)<blockquote>ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ् सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ् राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवज्ञविद्यामेतद्भगवोऽध्येमि ||(Chan. Upan. 7.1.2)</blockquote><blockquote>r̥gvedaṁ bhagavo'dhyemi yajurvedam̐ sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitryam̐ rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyāṁ sarpadevajñavidyāmetadbhagavo'dhyemi ||(Chan. Upan. 7.1.2)</blockquote>Meaning : Narada replies: "Bhagavan, I know the Rigveda, Yajurveda, Samaveda and Atharvana the fourth veda. As the 5th the Itihasa (history) and Puranas, the Veda of Vedas namely Vyakarana (grammar), Pitrya (Shraddha kalpa or the rites for the forefathers), गनित||Ganita (Mathematics), दैव || Daiva ( the science of portents), निधि || Nidhi (the science of time), वाकोवाक्य || Vakovaakya (logic) एकायन || Ekayana (ethics and politics), देवविद्या || Deva vidya (Etymology) ब्रह्मविद्या || Brahmavidya (the science of the Vedas, including vedangas) भूतविद्या || Bhutavidya (science of elements), क्षत्रविद्या || Kshtravidya (Science of war or Dhanurveda), नक्षत्रविद्या || nakshatra vidya (science of stars or astronomy), सर्पदेवज्ञविद्या || Sarpavidya (science of snakecharming and fine arts). All these I know, Bhagavan. <blockquote>सोऽहं भगवो मन्त्रविदेवास्मि नाऽऽत्मविच्छुतँ्ह्येव मे भगवोद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवा ञ्छोकस्य परां तारयत्विति तँहोवाच यद्वै किंचैतदध्यगीष्ठानामैवैतत् || (Chan. Upan. 7.1.3)</blockquote>Meaning: Narada continues - In the Vedas, I know only the external sound of the word (mantra) and I am not an आत्मविद् || atmavid ( being situated in atma).  I have heard that people like you, that one who knows the Self passes beyond sorrow and have transcended misery.  So I am in grief, do help me overcome this grief of mine.   

He who meditates on the Name as Brahman, becomes independent as far as the Name reaches.

He who meditates on the Name as Brahman, becomes independent as far as the Name reaches.

== भूमविद्या || Bhumavidya ==

== भूमविद्या || Bhumavidya ==

Narada maharshi continues to ask if there is something better than a Name and Sanathkumara replies that there is something greater than the Name, which is capable of being thought of as Brahman.   

Narada maharshi continues to ask if there is something better than a Name and Sanathkumara replies that there is something greater than the Name, which is capable of being thought of as Brahman.<ref name=":0">Swami Sivananda Saraswati, (1936). ''Dialogues from Upanishads,'' Amritsar : The Star Press</ref>    

Thereafter, Sanathkumara in his brilliant exposition outlines a series of aspects starting with what is greater than Name and ultimately leads Narada to The Bhuma or Infinite (Brahman).   

Thereafter, Sanathkumara in his brilliant exposition outlines a series of aspects starting with what is greater than Name and ultimately leads Narada to The Bhuma or Infinite (Brahman).   

To clarify further Sanathkumara discusses the process of Understanding Satya (Truth), subtlities of Mati (Thought) , Shraddha (Faith), Nistha (Attendence), Kriti (Duty) Sukham (Bliss) and Bhuma (Infinite) (Chan. Upan. 7.17 to 24).

To clarify further Sanathkumara discusses the process of Understanding Satya (Truth), subtlities of Mati (Thought) , Shraddha (Faith), Nistha (Attendence), Kriti (Duty) Sukham (Bliss) and Bhuma (Infinite) (Chan. Upan. 7.17 to 24).

The rest of the explanation continues with Sanathkumara giving the characteristics of what is Infinite by the exclusion method and describes the consequences of experiencing the Self.  This is the Bhumavidya expounded by Sanatkumara who is also called as Skanda (Chan. Upan. 7.26.1 and 2).  

The rest of the explanation continues with Sanathkumara giving the characteristics of what is [[Bhumavidya (भूमविद्या)|Bhuma or Infinite]] by the exclusion method and describes the consequences of experiencing the Self.  This is the [[Bhumavidya (भूमविद्या)|Bhumavidya]] expounded by Sanatkumara who is also called as Skanda (Chan. Upan. 7.26.1 and 2).

== जिज्ञासा || Intense desire for Knowledge ==

== जिज्ञासा || Intense desire for Knowledge ==

Upon Narada maharshi's expressing the intense desire to learn the Truth, Sanathkumara explains the highest principles. It is to be noted here that all knowledge reaches a person only when he has जिज्ञासा - meaning one who is passionate to not just learn but imbibe and bring that knowledge into अनुभूतिः || experience.   

Upon Narada maharshi's expressing the intense desire to learn the Truth, Sanathkumara explains the highest principles. It is to be noted here that all knowledge reaches a person only when he has जिज्ञासा - meaning one who is passionate to not just learn but imbibe and bring that knowledge into अनुभूतिः || experience.<ref name=":0" />    

=== सत्यं || Satyam ===

=== सत्यं || Satyam ===

== सम्वाद ||Discussion ==

== सम्वाद ||Discussion ==

Dr. K. S. Narayanacharya's insights are as follows :  <blockquote>''"The ill-informed consider their children, wives, friends, cartels, horses, elephants, money, gold, vehicles, land, gardens, home and other possessions  as bhuma (big). This is not my opinion, because all of these are sheltered by others. Real bhuma is not dependent on anything. Parambrahma is all pervasive and across all directions. On perceiving, reflecting and understanding this tattva one becomes a अात्मरति || atmarati (fully absorbed), अात्मक्रीडा || atmakrida (whatever we do is offered to Ishvara) and अात्ममिथुन ||  atma-mithuna (emotionally free) and अात्मानन्द || atmananda (bliss in atma) (being attach to Brahmananda) and ultimately a स्वराट् || Svaraat (beyond any one to control). In other words, he becomes a jnani (wise person), free and achieves all the worlds. The one who does not understand this principle remains dependent on others, and resides in temporary लोक || lokas. They become ordinary followers of worldly people and do not achieve freedom. One who understands this principle achieves Prana || प्राणा (life-force), Asha || अाशा (hope), Smirti || स्मृति (memory), Akasha || आकाश (sky) from paramatma. He achieves all, what is explained previously up till Name.''</blockquote><blockquote>''With the blessing of  Paramatma one can achieve everything. After receiving  Svarajya, the jnani, overcomes death, being freed from diseases while experiencing no miseries will perceive everything and can get anything he desires. The jnani, simaltaneously can extend himself into many bodies. For brahmaprapti and required sadhana, food is the main ingredient.  Only if the food is pure then one's existence will be purified.  From such purification, one will experience eternal Smriti (rememberance) and eventually one will be freed from all the knots in the heart and achieve liberation."''</blockquote>

Dr. K. S. Narayanacharya's insights<ref>Narayanacharya, K. S. (2011). ''Veda Samskrita Parichaya''. Hubli:​Sahitya Prakashana​.</ref> are as follows :  <blockquote>''"The ill-informed consider their children, wives, friends, cartels, horses, elephants, money, gold, vehicles, land, gardens, home and other possessions  as bhuma (big). This is not my opinion, because all of these are sheltered by others. Real bhuma is not dependent on anything. Parambrahma is all pervasive and across all directions. On perceiving, reflecting and understanding this tattva one becomes a अात्मरति || atmarati (fully absorbed), अात्मक्रीडा || atmakrida (whatever we do is offered to Ishvara) and अात्ममिथुन ||  atma-mithuna (emotionally free) and अात्मानन्द || atmananda (bliss in atma) (being attach to Brahmananda) and ultimately a स्वराट् || Svaraat (beyond any one to control). In other words, he becomes a jnani (wise person), free and achieves all the worlds. The one who does not understand this principle remains dependent on others, and resides in temporary लोक || lokas. They become ordinary followers of worldly people and do not achieve freedom. One who understands this principle achieves Prana || प्राणा (life-force), Asha || अाशा (hope), Smirti || स्मृति (memory), Akasha || आकाश (sky) from paramatma. He achieves all, what is explained previously up till Name.''</blockquote><blockquote>''With the blessing of  Paramatma one can achieve everything. After receiving  Svarajya, the jnani, overcomes death, being freed from diseases while experiencing no miseries will perceive everything and can get anything he desires. The jnani, simaltaneously can extend himself into many bodies. For brahmaprapti and required sadhana, food is the main ingredient.  Only if the food is pure then one's existence will be purified.  From such purification, one will experience eternal Smriti (rememberance) and eventually one will be freed from all the knots in the heart and achieve liberation."''</blockquote>

== References ==

== References ==