Difference between revisions of "Narada Sanatkumara Samvada (नारदसनत्कुमारयोः संवादः)"

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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.
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The tattva or nature and knowledge of the Brahman is often revealed in different Upanishads, in the conversations between different rshis, between rishis and rajas and ultimately in student teacher dialogues. The dialogues between Uddalaka and Shvetaketu in Chandogya Upanishad, between Yajnavalkya 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, 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.   
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Kathopanishad vividly describes the conversation between Yama and Nachiketa and the process of transiting to the higher realms. Prashnopanishad so named because of the Prashnas 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 Shaunaka rshi 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.   
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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 Shvetaketu and Raja Pravahana Jaivali.  In Chapter 7 of the Chandogya Upanishad is another famous conversation between Narada and Sanatkumar, who are both Lord Brahma's manasaputras and highly enlightened maharshis. This knowledge given by Sanatkumara called as भूमविद्या || [[Bhumavidya (भूमविद्या)|Bhumavidya]] is also discussed in the Brahmasutras.   
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== नामोपासनम्  || Namopasana  ==
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Narada Sanatkumara 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's manasaputra). For this reason, having renounced all his pride of excellent lineage, knowledge, conduct and capabilities, like any ordinary person, he approaches Sanatkumara, 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 Parabrahma. 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. 
  
== Naamopaaasana - Meditate on Name  ==
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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), गणितम् || Ganita (Mathematics), दैवम् || Daiva (the science of portents), निधिः || Nidhi (the science of time), वाकोवाक्यम् || Vakovaakya (logic), एकायनम् || 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><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: 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.  
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. 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>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.  
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Narada rishi appeals to Sanatkumara to free him from his current state of misery just as Shaunaka rishi in the Mundaka Upanishad appeals to the Grhastha, Angirasa - "what is that when understood is equal to knowing everything?" <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>''nāma vā r̥gvedo yajurvedaḥ sāmaveda atharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṁ vedaḥ pitryo rāśidaivo nidhirvākovākyamekāyanaṁ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajñavidyā nāmaivaitannāmopāssveti ||''</blockquote>Meaning : Sanatkumara 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), Ganita (Mathematics), Daiva (the science of portents), Nidhi (the science of time), Vakovaakya (logic), Ekayana (ethics and politics), Deva vidya (Etymology), Brahmavidya (the science of the Vedas, including vedangas) Bhutavidya (science of elements), Kshtravidya (Science of war or Dhanurveda), nakshatra vidya (science of stars or astronomy), Sarpavidya (science of snakecharming and fine arts) - All these are the name only. Meditate on the Name.
  
Narada rishi appeals to Sanatkumara to free him from his current state of misery just as Saunaka rishi in the Mundhaka Upanishad appeals to the Grihastha, Angirasa - "what is that when understood is equal to knowing everything?" <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>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.
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He who meditates on the Name as Brahman, becomes independent as far as the Name reaches.
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== भूमविद्या || Bhumavidya ==
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Narada maharshi continues to ask if there is something better than a Name and Sanatkumara 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>
  
He who meditates on the Name as Brahman, becomes independent as far as the Name reaches"
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Thereafter, Sanatkumara 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).   
 
 
== 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. 
 
 
 
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).   
 
 
# Speech is greater than Name (Chan. Upan. 7.2.1 and 2)
 
# Speech is greater than Name (Chan. Upan. 7.2.1 and 2)
 
# Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)
 
# Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)
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# Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)
 
# Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)
 
# Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)
 
# Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)
# Power is greater than Knowledge (Chan. Upan. 7.8.1 and 2)
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# Strength is greater than Knowledge (Chan. Upan. 7.8.1 and 2)
# Food is greater than Power (Chan. Upan. 7.9.1 and 2)
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# Food is greater than Strength (Chan. Upan. 7.9.1 and 2)
 
# Water is greater than Food (Chan. Upan. 7.10.1 and 2)
 
# Water is greater than Food (Chan. Upan. 7.10.1 and 2)
 
# Fire is greater than Water (Chan. Upan. 7.11.1 and 2)
 
# Fire is greater than Water (Chan. Upan. 7.11.1 and 2)
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# Aasha (Hope) is greater than Memory (Chan. Upan. 7.14.1 and 2)
 
# Aasha (Hope) is greater than Memory (Chan. Upan. 7.14.1 and 2)
 
# Prana (Spirit) is greater than Aasha (Chan. Upan. 7.15.1 and 4)
 
# Prana (Spirit) is greater than Aasha (Chan. Upan. 7.15.1 and 4)
To clarify further Sanathkumara discusses the process of Understanding the Truth, subtleties of Mati (Thought) , Shraddha (Faith), Nistha (Attendence), Kriti (Duty) Sukham (Bliss) and Bhuma (Infinite) (Chan. Upan. 7.17 to 24).
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To clarify further Sanatkumara 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).
 
 
 
== Bhumavidya - Sankshepa ==
 
Chandogya Upanishad, Chapter 7 gives us the knowledge of the Self in an aprapanchaka, subtle meditation processes as seen in Bhumavidya. Whereas Brahmavidya and Panchagnividyas are also expounded in the same Chandogya Upanishad, 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.
 
 
 
=== वागेवैतत्सर्वं || Speech makes known all ===
 
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयतु यजुर्वेदँ् सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां ..... वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति || (Chan. Upan. 7.2.1)
 
 
 
Summary : Speech is greater than Name. Speech makes one understand the four vedas, the itihasa and puranas, the veda of vedas, 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), heaven, earth, air, akasa, water, fire , the devatas, men, animals, cattle, grasses, trees, worms, and ants, vice and virtue, truth and untruth, good and bad, pleasant and unpleasant. Speech makes us understand all this. Meditate on speech.
 
 
 
According to Sri. K. L. Narayanacharya's insights " Paroksha jnana (knowledge which is from outside source), gives Aparavidya,which means knowledge of this realm. Paravidya means that knowledge which enlightens the inner self through direct experience. This Para vak is spoken by a brahmavid. The four Vedas and the Vedaangas constitute ‘Apara Vidya’ which finally shape into real or valid knowledge when associated with svanubhuti (personal experience), a path used by a sadhaka to achieve Parambrahma."
 
 
 
This Vidya as explained in the Vishnu purana (Shabda brahmagamamaya) Realization of Parabrahman comes from Viveka (discriminative intelligence) and not necessarily from mere words of knowledge. Hence meditation on Speech is said to be the first step in realizing Brahman.
 
 
 
Narada was stuck in shabda brahma as revealed in his appeal to Sanatkumara. Sri Krishna alludes to this in the Gita (VI:44)
 
"जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || "Notably, the person yearning for knowledge is absorbed in brahmanubhava (experience of brahman) which transcends shabdha brahma (all the scriptures or vidya) and drowned in brahma yoga (he is fully absorbed in the state of samadhi). For knowledge if has to be gained it has to be culminate in experience of brahman (supreme brahaman) if it does not lead to such conclusion then certainly such knowledge, will not even come to attain peace or perfection.
 
 
 
=== मनो हि ब्रह्म || Mind is Brahman ===
 
मनो वाव वाचो भूयो यथा वै द्वे वाऽऽमलके .... मनो ह्यात्मा मनो लोको मनो हि ब्रह्म मन उपास्स्वेति || (Chan. Upan. 7.3.1)
 
 
 
Upon Narada maharshi's inquiry, Sanathkumara explains :  Mind is higher than Vak (Speech) just as one holds two amla (gooseberry) fruits or Badri fruit in one’s fist, similarly Mind holds Vak and Nama. When one wishes in his mind to read Veda, he reads it, when he wishes in mind to perform actions then he performs them. Only in the mind one desires wealth  and children. When a person wishes in mind for this world or the next, he desires for them. Mind is the world, Mind is the Self, indeed and Mind is Parabrahmam. Meditate on the mind.     
 
 
 
=== लोकः संकल्पते || World Wills ===
 
संकल्पो वाव मनसो भूयान्यदा वै संकल्पततेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि  || (Chan. Upan. 7.4.1)     
 
 
 
Naracontinues 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. 
 
 
 
Narada muni continues to ask many questions and Sanatakumar answered; chitta (), dhyana (), vijnana (), Bala (), Anna|अन्न (), apa (), Tejas|तेजस (), Akash|आकाश, smriti, asha( desires) and Prana|प्रणा.
 
Chitta is the inspiration for sankalpa (resolve).  All that has been  described previsoly, they rest on sankalpa..  Dhyana| is superior to Chitta. Vijnana| which is experiential and evidence-based is superior to dhyana as is the progenitor of dhyana. Only through this can one have a proper understanding of Vivekabuddhi and also of Brahma. 
 
 
 
It is the bala (strength) of the grain that makes mind strong and right disposition.  Thus grain is higher than knowledge..  If one does not get nourishment for ten days then whatever one sees, hears, contemplates, performs action and experiences the results of one’s work will be lost due to under-nourishment. Therefore grain can be seena as a part of brahma. 
 
 
 
Anna|अन्न is born of water and without rains there is no Anna|अन्न.  The manifested forms, all lokas| (), Devas|देव (), Sthavara () and living beings have their source in water.  Therefore, water is Brahma|ब्रह्म. 
 
 
 
Apa (water) manifest from Tejas|तेजस it is the cause of the rain, without this there can be no rain.  Therefore Tejas|तेजस is greater than rain.  Similarly Akash|आकाश (Sky) is greater than Tejas|तेजस. The personification of Tejas|तेजस, sun, moon, stars and Agni|, these are dependent on sky. Without sky one will not be able to hear, or calling others is not possible.  Hence this Akash|आकाश  is also Brahman. 
 
 
 
Smriti|स्म्रिति (the inner dharma coming from the antah Karan(from inner core) is greater than the Sky as without Smirti|स्मृति , it is not possible to hear, contemplate and understand even with so many people being together.  Only Smriti|स्म्रिति gives rise to the discrimination of children and animals.  And therefore, Smriti|स्म्रिति is also Brahman, Smriti|स्म्रिति awakens when desire is there. It causes all human transactions and attaining cattle and children. Hence आशा || asha (hope) is greater then all the above discussed. 
 
 
 
It resides in the [[प्राण|Prana]] (life force), just as the wheel in the balancing rod. Everything is dependent upon [[प्राण|Prana]]. [[प्राण|Prana]] is the father, mother, brother, sister, acharya and brahmana. When unfavourable words are uttered to the learned, it is condemned by saying, “dawn with you, you may be affected by the sin of killing  mother, father and acharya. only when we have life such  words affect, Once the life air leaves the body, even if one is raised to death penalty or burned to death, cut to pieces it does not make any sense. After death, when elders are cremated it is not termed as murder or betrayal, praised as a pious deed. Hence, [[प्राण|Prana]] is the foundation for all. 
 
 
 
Those who are performing the activities of  hearing and reflecting such people  are called as 'ativadi' (too much opiniator) by general people, This is not abusive word. Even the life science professor should not reject himself  being 'ativadi.  Ativadi, only after experiencing the truth argues for the truth.  It is recomended in the vedas as reality.
 
 
 
Satya is pre-condition to Ativada, therefore ativada is greater than [[प्राण|Prana]]. Everyone who has [[प्राण|Prana]] is not ativadi, [[सत्य|Satya]] is known through [[मनन|Manan]] (contemplation).
 
 
 
Contemplation comes from [[श्रद्धा|Shraddha]], but both of these come from [[निश्टा|Nistha]] (loyalty? Grounded/rooted). 
 
 
 
Without nistha, there is no श्रद्धा|shraddha]]. Self control, the concentration of Chitta caused by action flavoured by Tapasya is greater than nistha. This Tapasya is possible only to those who are contented (सुखी|sukhi). One who is not सुखी, cannot be active.
 
"सुखामेव लभ्ध्व करोति || सुखमेव लब्ध्वा करोति || "
 
"sukha meva labdhva karoti || 
 
 
 
"Meaning : the principle of contentment is superior all others.  This principle is understood, such eternal happiness is dependent on incessantly dependent on something which is great and which is addressed as Brahman. The ordinary things  do not give us true happiness; it can only produce unwanted longing, misery, disease, and life and death experiences.  Bhuma |भुमा (big), 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 Amruta, rest everything is small and Martya| (). As परम्ब्रह्म|Parambrahma is established by its own glory and not sheltered by anything, it is the root, shelter and the only source of Jagat.
 
 
 
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 अत्मराति|atmarati (fully absorbed), अत्मक्रिद|atmakrida (whatever we do is offered to [[इश्वर|Ishvara]]) and अत्ममिथुन|atma-Mithun (emotionally free) and अत्मनन्द|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।प्रणा (), Asha।अशा (), Smirti|स्म्रिति (), Akasha।आकाश (sky) from paramatma.    he achieves all, what is explained previously up till Namabrahma. 
 
  
With the blessing of Paramtma one can achieve everything. After receiving  Svarajya, the jnani, after crossing death, being freed from diseases while experiencing no miseries will perceive everything and can get anything he wants.  The jnani, simaltaneously can extend in many bodies.   
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The rest of the explanation continues with Sanatkumara giving the characteristics of what is [[Bhumavidya (भूमविद्या)|Bhuma or Infinite]] by the exclusion method and describes the consequences of experiencing the SelfThis is the [[Bhumavidya (भूमविद्या)|Bhumavidya]] expounded by Sanatkumara who is also called as Skanda (Chan. Upan. 7.26.1 and 2).   
For the brahma prapti and all the required sadhana food is the main ingridient. only if the food is pure then one's existence will be purified. from such purification, one will expereince eternal smriti(remeberance), and eventually one will be freed from all the knot in the heart and achieve liberation.  
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== जिज्ञासा || Intense desire for Knowledge ==
 +
Upon Narada maharshi's expressing the intense desire to learn the Truth, Sanatkumara 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" />
 +
=== सत्यम् || Satya ===
 +
<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).
  
In this way Narada muni who was freed from hate and attachment was taken to other side of the material ocean by Sanat kumarTherefore, he is called as "skandha."   
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Discussion : Satya is pre-condition to Ativada, 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.'  
 +
=== मतिः || 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.
  
== Bhumavidya in Brahmasutras ==
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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.  
This knowledge given by Sanatkumara is called Bhumavidya is also discussed in the Brahmasutras. Veda Vyasa in his 'bhumadhikarana," presents the following summary:
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=== श्रद्धा || Faith ===
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).
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<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. 
Narada then asks Sanatkumara, "Hey swami, is there anything greater than Namaroopa, please enlighten me?"
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=== निष्ठा || Firm Devotion ===
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."
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<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.  
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=== कृतिः || 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.  
  
== Verses/Mantras and Meaning ==
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Discussion : Duty consists of controlling the senses and concentration of the Mind.
 +
=== 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.
  
 +
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 ==
 +
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 ==
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<references />
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[[Category:Upanishads]]
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[[Category:Samvadas]]
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[[Category:Vedanta]]

Latest revision as of 16:02, 3 July 2019

The tattva or nature and knowledge of the Brahman is often revealed in different Upanishads, in the conversations between different rshis, between rishis and rajas and ultimately in student teacher dialogues. The dialogues between Uddalaka and Shvetaketu in Chandogya Upanishad, between Yajnavalkya 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. Prashnopanishad so named because of the Prashnas 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 Shaunaka rshi 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 Shvetaketu and Raja Pravahana Jaivali. In Chapter 7 of the Chandogya Upanishad is another famous conversation between Narada and Sanatkumar, who are both Lord Brahma's manasaputras and highly enlightened maharshis. This knowledge given by Sanatkumara called as भूमविद्या || Bhumavidya is also discussed in the Brahmasutras.

नामोपासनम् || Namopasana

Narada Sanatkumara 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's manasaputra). For this reason, having renounced all his pride of excellent lineage, knowledge, conduct and capabilities, like any ordinary person, he approaches Sanatkumara, 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 Parabrahma. Chandogya Upanishad[1] which contains great expositions of all tattvas explains this Bhumavidya in the Adhyaya 7[2], 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)

ऋग्वेदं भगवोऽध्येमि यजुर्वेदँ् सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ् राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवज्ञविद्यामेतद्भगवोऽध्येमि ||(Chan. Upan. 7.1.2)

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)

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), गणितम् || Ganita (Mathematics), दैवम् || Daiva (the science of portents), निधिः || Nidhi (the science of time), वाकोवाक्यम् || Vakovaakya (logic), एकायनम् || 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.

सोऽहं भगवो मन्त्रविदेवास्मि नाऽऽत्मविच्छुतँ्ह्येव मे भगवोद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवा ञ्छोकस्य परां तारयत्विति तँहोवाच यद्वै किंचैतदध्यगीष्ठानामैवैतत् || (Chan. Upan. 7.1.3)

so'haṁ bhagavo mantravidevāsmi nā''tmavicchutam̐hyeva me bhagavoddr̥śebhyastarati śokamātmaviditi so'haṁ bhagavaḥ śocāmi taṁ mā bhagavā ñchokasya parāṁ tārayatviti tam̐hovāca yadvai kiṁcaitadadhyagīṣṭhānāmaivaitat || (Chan. Upan. 7.1.3)

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 rishi appeals to Sanatkumara to free him from his current state of misery just as Shaunaka rishi in the Mundaka Upanishad appeals to the Grhastha, Angirasa - "what is that when understood is equal to knowing everything?"

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)

nāma vā r̥gvedo yajurvedaḥ sāmaveda atharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṁ vedaḥ pitryo rāśidaivo nidhirvākovākyamekāyanaṁ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajñavidyā nāmaivaitannāmopāssveti ||

Meaning : Sanatkumara 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), Ganita (Mathematics), Daiva (the science of portents), Nidhi (the science of time), Vakovaakya (logic), Ekayana (ethics and politics), Deva vidya (Etymology), Brahmavidya (the science of the Vedas, including vedangas) Bhutavidya (science of elements), Kshtravidya (Science of war or Dhanurveda), nakshatra vidya (science of stars or astronomy), 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.

भूमविद्या || Bhumavidya

Narada maharshi continues to ask if there is something better than a Name and Sanatkumara replies that there is something greater than the Name, which is capable of being thought of as Brahman.[3]

Thereafter, Sanatkumara 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).

  1. Speech is greater than Name (Chan. Upan. 7.2.1 and 2)
  2. Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)
  3. Will is greater than Mind (Chan. Upan. 7.4.1 to 3)
  4. Intelligence is greater than Will (Chan. Upan. 7.5.1 to 3)
  5. Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)
  6. Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)
  7. Strength is greater than Knowledge (Chan. Upan. 7.8.1 and 2)
  8. Food is greater than Strength (Chan. Upan. 7.9.1 and 2)
  9. Water is greater than Food (Chan. Upan. 7.10.1 and 2)
  10. Fire is greater than Water (Chan. Upan. 7.11.1 and 2)
  11. Akasha is greater than Fire (Chan. Upan. 7.12.1 and 2)
  12. Memory is greater than Akasha (Chan. Upan. 7.13.1 and 2)
  13. Aasha (Hope) is greater than Memory (Chan. Upan. 7.14.1 and 2)
  14. Prana (Spirit) is greater than Aasha (Chan. Upan. 7.15.1 and 4)

To clarify further Sanatkumara 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 Sanatkumara giving the characteristics of what is Bhuma or 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).

जिज्ञासा || Intense desire for Knowledge

Upon Narada maharshi's expressing the intense desire to learn the Truth, Sanatkumara 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.[3]

सत्यम् || Satya

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति || (Chan. Upan. 7.17.1)

yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.17.1)

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 : Satya is pre-condition to Ativada, 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.'

मतिः || Thought

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.18.1)

yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.18.1)

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.

श्रद्धा || Faith

यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधेव मनुते श्रद्धात्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति || (Chan. Upan. 7.19.1)

yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadheva manute śraddhātveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.19.1)

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

यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठच्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठात्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति || (Chan. Upan. 7.20.1)

yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhacchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhātveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.20.1)

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.

कृतिः || Duty

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.21.1)

yadā vai karotyatha nistiṣṭhati nākr̥tvā nistiṣṭhati kr̥tvaiva nistiṣṭhati kr̥tistveva vijijñāsitavyeti kr̥tiṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.21.1)

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.

सुखम् || Bliss

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति || (Chan. Upan. 7.22.1)

yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti || (Chan. Upan. 7.22.1)

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 .

संवादः||Discussion

Dr. K. S. Narayanacharya's insights[4] are as follows :

"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.

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."

References

  1. Jha, Ganganatha. (1923). The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume. Madras:The India Printing Works.
  2. Chandogya Upanishad (Adhyaya 7)
  3. 3.0 3.1 Swami Sivananda Saraswati, (1936). Dialogues from Upanishads, Amritsar : The Star Press
  4. Narayanacharya, K. S. (2011). Veda Samskrita Parichaya. Hubli:​Sahitya Prakashana​.