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The tattva or nature and knowledge of the Brahman is often revealed in different Upanishads, in the conversations between different rushis, between rishis and kings and ultimately in student teacher dialogues. The dialogues between Uddalaka and Svetaketu in Chandogya Upanishad, between Yagnavalkya and Janaka Maharaja in Brhadaranyaka Upanishad are intricate and highly instructive. 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 deals 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 explained in a simpler method.  The famous  

The tattva or nature and knowledge of the Brahman is often revealed in different Upanishads, in the conversations between different rushis, between rishis and kings and ultimately in student teacher dialogues. The dialogues between Uddalaka and Svetaketu in Chandogya Upanishad, between Yagnavalkya and Janaka Maharaja in Brhadaranyaka Upanishad are intricate and highly instructive.   

This debate is mentioned in the last part of the Chandogya Upanishad.

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.  

Once the brahmajnani ( knower of brahaman), Narad Muni, approached Sanat Kumar, after offering his respects Narad Muni requested him to teach him brahmajnana so that he could quieten his disturbed mind. Sanat Kumar requested him to update him on his knowledge so that he could accordingly instruct him.

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. 

Narada muni: "Bhagavan, I have learnt the Vedas-Rik, Sama, यजस्व ||Yajasva and Atharvan and the 5th Shastras, which are Itihasa and Puranas. I have studied Vyakarana (grammar), Shraddha kalpa (), गनित||Ganita (Mathematics), ||Jyothishya (astrology), Shakunashastra (), Nidhistra, Tarka (logic), ||Niti (principle & strategy), Nirukta (), shiksha (), kalpa (), Chandasas (), Bhutavidya (), Dhanurveda (), Sarpavidya, Nrtya-gita (), Vadya (), Shilpa () and making perfumes.  In the Vedas, I have learnt only the external sound (mantra)  of brahmatmaka vidya.  But I am not atma vida( being situated in atma)  I have heard that people like you who are equal to bhagavat svarupa ( attained highest nature) and atma jnani (on the platform of atma) have transcended misery.  Narad Muni appeals to Sanat Kumar to free him from his current state of misery just as Shaunaka rishi in the Mundhaka Upanishad appeals to the Grihastha, Angirasa, what is that when understood is equal to knowing everything?"  

 

The fact that supreme good was not attained by Narada, even though he was endowed with the faculties and capabilities of all knowledge. 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 Brahman.

 

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 and accordingly instruct him beyond that knowledge. (Chan. Upan. 6.1.1)

 

 

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) Bhutavidya (), Dhanurveda (), Sarpavidya, Nrtya-gita (), Vadya (), Shilpa () and making perfumes.  In the Vedas, I have learnt only the external sound (mantra)  of brahmatmaka vidya.  But I am not atma vida( being situated in atma)  I have heard that people like you who are equal to bhagavat svarupa ( attained highest nature) and atma jnani (on the platform of atma) have transcended misery.  (Chan. Upan. 6.1.2)

 

Narad Muni appeals to Sanat Kumar to free him from his current state of misery just as Shaunaka rishi in the Mundhaka Upanishad appeals to the Grihastha, Angirasa, what is that when understood is equal to knowing everything?"  

"there are two  parts to be known in this Vidya, this is spoken by brahma vidas.  One is paroksha jnana(knowledge which is from outside source), which gives "apara,vidya,which means knowledge of this realm, but para vidya means the experience which comes by inner science. branch is ‘Para Vidya’, which is through direct experience.  The four Vedas and the Veda Shadangas constitute ‘Apara Vidya’which finally take the shape of real knowledge when they give svanubhuti (personal experience) to become direct knowledge which in turn helps achieve Parambrahma. This stage is called as para.

"there are two  parts to be known in this Vidya, this is spoken by brahma vidas.  One is paroksha jnana(knowledge which is from outside source), which gives "apara,vidya,which means knowledge of this realm, but para vidya means the experience which comes by inner science. branch is ‘Para Vidya’, which is through direct experience.  The four Vedas and the Veda Shadangas constitute ‘Apara Vidya’which finally take the shape of real knowledge when they give svanubhuti (personal experience) to become direct knowledge which in turn helps achieve Parambrahma. This stage is called as para.

This is explained in the Vishnu purana (1. Shabda brahmagamamaya). notably , Param brahma can also come from Viveka (discriminative intelligence) and need not come from mere words of knowledge. Yet it is important to say that words also play a significant role in brahma prapti ().

This is explained in the Vishnu purana (1. Shabda brahmagamamaya). notably , Param brahma can also come from Viveka (discriminative intelligence) and need not come from mere words of knowledge. Yet it is important to say that words also play a significant role in brahma prapti ().

Narada then asks Sanatkumara, "Hey swami, is there anything greater than Namaroopa, please enlighten me?"

Narada then asks Sanatkumara, "Hey swami, is there anything greater than Namaroopa, please enlighten me?"

Sanatkumara replies said, "Nama originated from Vak (Speech), hence Vak is bigger.  Nama is descriptive unlike Vak is on the tongue and other eight places.  It is the Indriya (senses) which reveals all the Varnas (alpabhets). Vak enables one to master the Vedas including Rik as well as all other knowledge (Vidya), the planets, the five elements, the Devas, the humans, all living beings. It provides the knowledge and discriminative intelligence to understand Satya (), dharma () and adharma ().  Notably, without using for  vak for such reason, the self study,  Artha (), Sravana () and knowledge is not possible. Therefore Vak is also Brahman and must be worshipped.  Depending upon the depth of of Vak, to that extend you will get freedom, oh Narada."

Sanatkumara replies said, "Nama originated from Vak (Speech), hence Vak is bigger.  Nama is descriptive unlike Vak is on the tongue and other eight places.  It is the Indriya (senses) which reveals all the Varnas (alpabhets). Vak enables one to master the Vedas including Rik as well as all other knowledge (Vidya), the planets, the five elements, the Devas, the humans, all living beings. It provides the knowledge and discriminative intelligence to understand Satya (), dharma () and adharma ().  Notably, without using for  vak for such reason, the self study,  Artha (), Sravana () and knowledge is not possible. Therefore Vak is also Brahman and must be worshipped.  Depending upon the depth of of Vak, to that extend you will get freedom, oh Narada."

 

Narada then inquired if ther was anything higher to know than Vak,  to which Sanatkumar replies: The mind is higher than Vak and to illustrate he gives the following example. Just as one holds two amla (goodeberry) fruit or Badri fruit in one’s fist, similarly the mind holds Vak and Nama. If the mind involved one is able to study, only if i mind is involved one can perform action. It is because of the mind, one desires wealth  and children. Such a person can achieve this world or the higher world.  The mind is a part of the vishwatman (atma of the universe) and the Parambrahma. Based on this understanding one should worship, as this will lead to greater freedom.  

Narada then inquired if ther was anything higher to know than Vak,  to which Sanatkumar replies: The mind is higher than Vak and to illustrate he gives the following example. Just as one holds two amla (goodeberry) fruit or Badri fruit in one’s fist, similarly the mind holds Vak and Nama. If the mind involved one is able to study, only if i mind is involved one can perform action. It is because of the mind, one desires wealth  and children. Such a person can achieve this world or the higher world.  The mind is a part of the vishwatman (atma of the universe) and the Parambrahma. Based on this understanding one should worship, as this will lead to greater freedom.  

Narad Muni continues to ask Sanatkumar questions.  He asked - is there any other  principle  higher than this?  To which Sanatkumar says: Sankalpa (resolve) is higher than mind and it is within its purview that we are able to do karma and achieve success. dyava,(land of light), prithivi (bhoomi)) Panchabhutas (five elements), rain, prithvi (Earth), Anna|अन्न (), Prana|प्रणा () mantra (), Karma () are all dependent on sankalpa and therefore it is essentail to understand sankalpa as Brahmarupa. By being rooted in Sankalpa, one is led in the direction of greater freedom.  

Narad Muni continues to ask Sanatkumar questions.  He asked - is there any other  principle  higher than this?  To which Sanatkumar says: Sankalpa (resolve) is higher than mind and it is within its purview that we are able to do karma and achieve success. dyava,(land of light), prithivi (bhoomi)) Panchabhutas (five elements), rain, prithvi (Earth), Anna|अन्न (), Prana|प्रणा () mantra (), Karma () are all dependent on sankalpa and therefore it is essentail to understand sankalpa as Brahmarupa. By being rooted in Sankalpa, one is led in the direction of greater freedom.