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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.   

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 is called Bhumavidya is also discussed in the Brahmasutras.   

== Naamopaaasana - Meditate on Name  ==

== Naamopaaasana - Meditate on Name  ==

Narada Sanathkumara samvaadaha 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 maanasaputra). 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 the treasure house of all tattvas contains this dialogue explaining one of the many philosophies that lead a man to the Parabrahmam.   

Narada Sanathkumara samvaadaha 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 maanasaputra). 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 the treasure house of all tattvas contains this dialogue explaining one of the many philosophies that lead a man to the Parabrahmam.   

== भूमा || The Infinite ==

== भूमा || The Infinite ==

Upon Narada maharshi's earnest behest Sanatkumara details the characteristics of भूमा || The Infinite. <blockquote>यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति || (Chan. Upan. 7.23.1)</blockquote>Meaning : भूमा || The Infinite is Bliss. There is no bliss in anything finite. The Infinite alone is Bliss. Bhagavan - I desire to understand the Infinite.

Upon Narada maharshi's earnest behest Sanatkumara details the characteristics of भूमा || The Infinite. <blockquote>यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति || (Chan. Upan. 7.23.1)</blockquote>Meaning : भूमा || The Infinite is Bliss. There is no bliss in anything finite. The Infinite alone is Bliss. Bhagavan - I desire to understand the Infinite.<blockquote>यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाऽथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यँ्स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति || (Chan. Upan. 7.24.1)</blockquote>Meaning : When one sees nothing, hears nothing else, understands nothing else - that is the Infinite. When one sees, hears and understands something - that is Finite. That which is Infinite is Immortal and that which is Finite is mortal.  

Discussion :  The principle of contentment is superior all others.  When this principle is understood, the eternal happiness that so arises is incessantly dependent on something which is great and which is addressed as Parabrahman. The ordinary mundane things do not give us true happiness; it can only produce unwanted longing, misery, disease, and cycles of life and death experiences.<blockquote>यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाऽथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यँ्स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति || (Chan. Upan. 7.24.1)</blockquote>Meaning : When one sees nothing, hears nothing else, understands nothing else - that is the Infinite. When one sees, hears and understands something - that is Finite. That which is Infinite is Immortal and that which is Finite is mortal.

Discussion :  The principle of contentment is superior all others.  When this principle is understood, the eternal happiness that so arises is incessantly dependent on something which is great and which is addressed as Parabrahman. The ordinary mundane things do not give us true happiness; it can only produce unwanted longing, misery, disease, and cycles of life and death experiences.    

भूमा (big, endless), the sanctuary for eternal happiness, can be understood not by sight, hearing (or perception) but by being fully absorbed in Yoga. That Bhuma || भुमा is Amrutam, whatever is अल्पम् or dull-witted is Martya or mortal. As परम्ब्रह्म || Parambrahma is established by its own glory and not sheltered on anything, it is the root, and shelter of or the only source of Jagat.     

भूमा (big, endless), the sanctuary for eternal happiness, can be understood not by sight, hearing (or perception) but by being fully absorbed in Yoga. That Bhuma || भुमा is Amrutam, whatever is अल्पम् or dull-witted is मर्त्य || Martya or mortal. As परम्ब्रह्म || Parambrahma is established by its own glory and not sheltered on anything, it is the root, and shelter of or the only source of Jagat.  

 

In this way Narada maharshi who was freed from hate and attachment was taken to other side of the material ocean by Sanatkumara.  Therefore, he is also called as "Skandha."    

== Discussion ==

== Discussion ==

Dr. K. L. Narayanacharya's insights are as follow : "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 अात्मराति || atmarati (fully absorbed), अात्मक्रिडा || atmakrida (whatever we do is offered to [[इश्वर|Ishvara]]) and अात्ममिथुन ||  atma-Mithun (emotionally free) and अात्मानन्द || atmananda (bliss in atma) (being attach to Brahmananda) and ultimately a स्वाराता || svarata (beyond any one to control). In other words, he becomes a jnani (wise person), free and achieves all the planets. 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. The one who understands this principle achieves Prana || प्राणा (), Asha || अाशा (), Smirti || स्मृति (), Akasha || आकाश (sky) from paramatma. He achieves all, what is explained previously up till Namabrahma.   

Dr. K. L. Narayanacharya's insights are as follow : "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 स्वाराता || svarata (beyond any one to control). In other words, he becomes a jnani (wise person), free and achieves all the planets. 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.   

 

In this way Narada muni who was freed from hate and attachment was taken to other side of the material ocean by Sanat kumar.  Therefore, he is called as "skandha."   

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 Smirti (remeberance) and eventually one will be freed from all the knots in the heart and achieve liberation.  

This knowledge given by Sanatkumara is called Bhumavidya is also discussed in the Brahmasutras. Veda Vyasa in his 'bhumadhikarana," presents the following summary:

Sanatkumara to Narada Muni: You are well-versed in the four Vedas including the Rikveda, yet your understanding of the scriptures is restricted mostly to the the namaroopatmaka (the perfection on the level of words), which is part of the Brahman. One who honors and worships Brahma (brahmopasana) will be free and be independent, (kamachari).

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."

== References ==

== References ==

# Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works

# Ganganatha, Jha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary'', Fourth Volume, Madras: The India Printing Works

# Sivananda Saraswati, Swami. (1936). ''Dialogues from Upanishads,'' Amritsar : The Star Press

# Sivananda Saraswati, Swami. (1936). ''Dialogues from Upanishads,'' Amritsar : The Star Press