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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.

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.

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.<ref name=":0">Swami Sivananda Saraswati, (1936). ''Dialogues from Upanishads,'' Amritsar : The Star Press</ref>  

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 [[Bhumavidya (भूमविद्या)|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 [[Bhumavidya (भूमविद्या)|Bhuma or Infinite]] (Brahman).   

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).   

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.<ref name=":0" />  

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 ===

<blockquote>यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति || (Chan. Upan. 7.17.1)</blockquote><blockquote>yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.17.1)</blockquote>Meaning : When one understands the Truth (Absolute Truth), then only does he declare it. One who doesnt understand it does not declare it so. This विज्ञानं || Understanding one has to desire for (विजिज्ञास : one who desires to gain Knowledge). Bhagavan ! I desire to understand the Understanding (of Truth).   

<blockquote>यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति || (Chan. Upan. 7.17.1)</blockquote><blockquote>yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.17.1)</blockquote>Meaning : When one understands the Truth (Absolute Truth), then only does he declare it. One who doesnt understand it does not declare it so. This विज्ञानं || Understanding one has to desire for (विजिज्ञास : one who desires to gain Knowledge). Bhagavan ! I desire to understand the Understanding (of Truth).   

Discussion : Satyam is pre-condition to Ativaada, everyone who has Prana is not ativadi. Understanding the Truth does not come to anyone unasked for, hence it is added :'one should wish to understand the understanding.'   

Discussion : Satyam is pre-condition to Ativaada, everyone who has Prana is not ativadi. Understanding the Truth does not come to anyone unasked for, hence it is added :'one should wish to understand the understanding.'   

=== मतिम् || Thought ===

=== मतिम् || Thought ===

<blockquote>यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.18.1)</blockquote><blockquote>yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.18.1)</blockquote>Meaning : When one thinks, then only he understands thoroughly, without having thought (contemplated), one cannot know (gain the knowledge) only through thought (reasoning) can one understand; Bhagavan ! I desire to understand that Thought.   

<blockquote>यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.18.1)</blockquote><blockquote>yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.18.1)</blockquote>Meaning : When one thinks, then only he understands thoroughly, without having thought (contemplated), one cannot know (gain the knowledge) only through thought (reasoning) can one understand; Bhagavan ! I desire to understand that Thought.   

Discussion :  It is to be noted that Mati and Manas are different from each other. Manas (Mind) is an invisible organ for reflection, which does the process determination - of doing or not doing certain actions. It is only while the mind exists that the man has the character of the doer and the enjoyer. Mati (Thought) is reasoning (the process of mulling over the positives and negative reasons), consideration of the object of thought.   

Discussion :  It is to be noted that Mati and Manas are different from each other. Manas (Mind) is an invisible organ for reflection, which does the process determination - of doing or not doing certain actions. It is only while the mind exists that the man has the character of the doer and the enjoyer. Mati (Thought) is reasoning (the process of mulling over the positives and negative reasons), consideration of the object of thought.   

=== श्रद्धा || Faith ===

=== श्रद्धा || Faith ===

<blockquote>यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधेव मनुते श्रद्धात्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति || (Chan. Upan. 7.19.1)</blockquote><blockquote>yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadheva manute śraddhātveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.19.1)</blockquote>Meaning : When one has Faith, then he thinks, without faith he does not think, only with faith one thinks; Bhagavan ! I desire to understand Faith.   

<blockquote>यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधेव मनुते श्रद्धात्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति || (Chan. Upan. 7.19.1)</blockquote><blockquote>yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadheva manute śraddhātveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.19.1)</blockquote>Meaning : When one has Faith, then he thinks, without faith he does not think, only with faith one thinks; Bhagavan ! I desire to understand Faith.   

=== निष्ठा || Firm Devotion ===

=== निष्ठा || Firm Devotion ===

<blockquote>यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठच्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठात्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति || (Chan. Upan. 7.20.1)</blockquote><blockquote>yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhacchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhātveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.20.1)</blockquote>Meaning : When one attends on his Teacher with firm devotion, then one has faith. One who is not devoted has no faith, only he who attends with devotion has faith; Bhagavan ! I desire to understand Devotion.   

<blockquote>यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठच्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठात्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति || (Chan. Upan. 7.20.1)</blockquote><blockquote>yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhacchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhātveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.20.1)</blockquote>Meaning : When one attends on his Teacher with firm devotion, then one has faith. One who is not devoted has no faith, only he who attends with devotion has faith; Bhagavan ! I desire to understand Devotion.   

=== कृतिम् || Duty ===

=== कृतिम् || Duty ===

<blockquote>यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.21.1)</blockquote><blockquote>yadā vai karotyatha nistiṣṭhati nākr̥tvā nistiṣṭhati kr̥tvaiva nistiṣṭhati kr̥tistveva vijijñāsitavyeti kr̥tiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.21.1)</blockquote>Meaning : When one does his duties, then he is said to be devoted to a teacher. One who does not perform his duties he does not really attend to the teacher. Bhagavan ! I desire to understand Duty.  

<blockquote>यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.21.1)</blockquote><blockquote>yadā vai karotyatha nistiṣṭhati nākr̥tvā nistiṣṭhati kr̥tvaiva nistiṣṭhati kr̥tistveva vijijñāsitavyeti kr̥tiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.21.1)</blockquote>Meaning : When one does his duties, then he is said to be devoted to a teacher. One who does not perform his duties he does not really attend to the teacher. Bhagavan ! I desire to understand Duty.  

Discussion : Duty consists of controlling the senses and concentration of the Mind.

Discussion : Duty consists of controlling the senses and concentration of the Mind.

=== सुखम् || Bliss ===

=== सुखम् || Bliss ===

<blockquote>यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव  लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति || (Chan. Upan. 7.22.1)</blockquote><blockquote>yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.22.1)</blockquote>Meaning : When one obtains Bliss, he does his duties; without bliss he does not undertake any action. It is only after obtaining Bliss that he does them. Bhagavan ! I desire to understand Bliss.

<blockquote>यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव  लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति || (Chan. Upan. 7.22.1)</blockquote><blockquote>yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.22.1)</blockquote>Meaning : When one obtains Bliss, he does his duties; without bliss he does not undertake any action. It is only after obtaining Bliss that he does them. Bhagavan ! I desire to understand Bliss.

Discussion : Without निष्ठा || Devotion, there is no श्रद्धा || Faith. Self control, the concentration of Chitta caused by action, favoured by Tapasya is greater than निष्ठा. This Tapasya is possible only to those who are contented or सुखी  ||  blissful .  

Discussion : Without निष्ठा || Devotion, there is no श्रद्धा || Faith. Self control, the concentration of Chitta caused by action, favoured by Tapasya is greater than निष्ठा. This Tapasya is possible only to those who are contented or सुखी  ||  blissful .  

== संवादः||Discussion ==

== संवादः||Discussion ==

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>

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 ==