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added content from Narada sanathkumara article
Bhumavidya (Samskrit : भूमविद्या ) is the knowledge of subtle meditation processes given to the world in the dialogue between Narada and Sanathkumara mentioned inChandogya Upanishad (Chapter 7). Bhumavidya gives us the knowledge of the Self in an aprapanchaka way.
Bhumavidya (Samskrit : भूमविद्या ) is the knowledge of subtle meditation processes given to the world in the dialogue between Narada and Sanathkumara mentioned inChandogya Upanishad (Chapter 7). Bhumavidya gives us the knowledge of the Self in an aprapanchaka way. This vidya is also discussed in Brhdaranyaka Upanishad.
Whereas Brahmavidya and Panchagnividyas are also expounded in the same Chandogya Upanishad, they are saprapanchaka in approach for the ordinary householder, whose observances lead him to the realization of the Brahman. However, it is evident that all these vidya's are steps in the process of the evolution of the human mind and all ultimately lead a sadhaka to the Infinite (variously called as Brahman, Parabrahman or Absolute consciousness or Pure Consciousness). This vidya is also discussed in Brhdaranyaka Upanishad. Following is the brief summary of Bhumavidya.
Whereas Brahmavidya and Panchagnividyas are also expounded in the same Chandogya Upanishad, they are saprapanchaka in approach for the ordinary householder, whose observances lead him to the realization of the Brahman. However, it is evident that all these vidya's are steps in the process of the evolution of the human mind and all ultimately lead a sadhaka to the Infinite (variously called as Brahman, Parabrahman or Absolute consciousness or Pure Consciousness).
== परिचय || Introduction ==
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 the treasure house of all tattvas contains this dialogue explaining one of the many philosophies that lead a man to the Parabrahmam.
=== नामोपासन || Namopasana ===
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). Towards this end, he asks Narada about all the vidyas that he is aware of.<blockquote>नाम वा ऋग्वेदो यजुर्वेदः सामवेद अथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिदैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवज्ञविद्या नामैवैतन्नामोपास्स्वेति || (Chan. Upan. 7.1.4)</blockquote><blockquote>so'haṁ bhagavo mantravidevāsmi nā<nowiki>''</nowiki>tmavicchutam̐hyeva me bhagavoddr̥śebhyastarati śokamātmaviditi so'haṁ bhagavaḥ śocāmi taṁ mā bhagavā ñchokasya parāṁ tārayatviti tam̐hovāca yadvai kiṁcaitadadhyagīṣṭhānāmaivaitat || (Chan. Upan. 7.1.3)</blockquote>Meaning : Sanathkumara says - "Whatever you have studied is only a name. All the vedas (Rig, Yajus, Sama and Atharvana. 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 are the name only. Meditate on the Name.
He who meditates on the Name as Brahman, becomes independent as far as the Name reaches.
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. 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).
=== वाक् || Speech ===
=== वाक् || Speech ===
Everything is dependent upon Praana. When unbecoming words are uttered against one's father or other relatives, it is condemned by saying, “Shame on you, you may be affected by the sin of killing mother, father and acharya". Such words signify while the Life force exists. Once life departs the body, even if one is burned to death, he would not be called as a killer. After death, when elders are cremated it is not termed as murder or betrayal, praised as a pious deed. Thus, from both negative and positive instances, it follows that the names "father", "mother" apply to the Spirit or Life within us. <blockquote>प्राणो ह्योवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति .... || (Chan. Upan. 7.15.4)</blockquote><blockquote>prāṇo hyovaitāni sarvāṇi bhavati sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannativādī bhavati .... || (Chan. Upan. 7.15.4)</blockquote>Life-force is verily all these. One who sees thus, thinks, and knows thus, such people are called as अतिवादी || ativaadi (one who argues) by general people. An अतिवादी || ativaadi only after experiencing the Truth argues for the Truth and should not conceal the fact.
Everything is dependent upon Praana. When unbecoming words are uttered against one's father or other relatives, it is condemned by saying, “Shame on you, you may be affected by the sin of killing mother, father and acharya". Such words signify while the Life force exists. Once life departs the body, even if one is burned to death, he would not be called as a killer. After death, when elders are cremated it is not termed as murder or betrayal, praised as a pious deed. Thus, from both negative and positive instances, it follows that the names "father", "mother" apply to the Spirit or Life within us. <blockquote>प्राणो ह्योवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति .... || (Chan. Upan. 7.15.4)</blockquote><blockquote>prāṇo hyovaitāni sarvāṇi bhavati sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannativādī bhavati .... || (Chan. Upan. 7.15.4)</blockquote>Life-force is verily all these. One who sees thus, thinks, and knows thus, such people are called as अतिवादी || ativaadi (one who argues) by general people. An अतिवादी || ativaadi only after experiencing the Truth argues for the Truth and should not conceal the fact.
== भूमा || The Infinite ==
Upon Narada maharshi's earnest behest Sanatkumara details the characteristics of भूमा || The Infinite.
=== सुखं भूमा || Infinite is Bliss ===
<blockquote>यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति || (Chan. Upan. 7.23.1)</blockquote><blockquote>yo vai bhūmā tatsukhaṁ nālpe sukhamasti bhūmaiva sukhaṁ bhūmā tveva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti || (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.
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.
=== अमृतं भुमा || Infinite is Immortal ===
<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><blockquote>yatra nānyatpaśyati nānyacchr̥ṇoti nānyadvijānāti sa bhūmā'tha yatrānyatpaśyatyanyacchr̥ṇotyanyadvijānāti tadalpaṁ yo vai bhūmā tadamr̥tamatha yadalpaṁ tanmartyam̐sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti || (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.
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.
Narada maharshi asks : Wherein does the Infinite rest? Sanathkumara replies : In its own greatness when a resting place is talked about. But the reality is that It does not rest even in its own greatness. Thus Infinite is without any rest, without any support. 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.
=== अहं भूमा || Infinite is 'I' ===
In Chan. Upan. 7.25, Sanathkumara explains why the Infinite does not rest in anything - because it is the Infinite itself, that is below, above, behind, before, to the right and to the left. It is indeed all this. Infinite is spoken of initially as - "that" indicating a foreign entity. However, it may lead one to think that Infinite is something other than the Jiva or self.
=== आत्मा भूमा || Infinite is 'Self' ===
In Chan. Upan. 7.25, Sanathkumara explains to remove the doubt that Infinite is something other than the Jiva or self. Indiscriminate people also describe the body as 'I', hence to set aside the doubt that 'body' is not Infinite, Sanathkumara proceeds to explain it as "आत्मा or Self". The Self is alone and is all everywhere. He who sees आत्मा or Self all pervading, thinks thus, and understands thus, becomes अात्मरति - one who revels in the Self, अात्ममिथुन - delights in the Self. Such a wise person, even while living is installed as स्वराट् || Svaraat (king of heaven or Self-king). Such a person continues to be independent in all worlds even when his body falls off.
In Chan. Upan. 7.26, Sanathkumara explains that for such a wise one who has attained the Kingdom of Self, everything discussed so far springs from Self - prana, hope, akasa, water, food, strength upto the Name. He who sees thus, sees not death, nor disease, nor pain. He who perceives this, sees all things, and obtains all things in every way. On the purification of food, the inner nature becomes pure, so does the memory becomes firm. On the strengthening of Memory follows the loosening of all ties.
In this way Narada maharshi who was freed from attachment, aversion, was taken beyond the darkness of Ignorance by Sanatkumara to be shown the highest Truth. Therefore, he is also called as "Skandha."
== References ==