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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 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.   

== Narada Sanathkumara Samvaadam ==

== Naamopaaasana - Meditate on Name  ==

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.  

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.  

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"

Narada maharshi then asks 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 Speech greater than Name.  

Narada maharshi then asks 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 Speech greater than Name.  

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).  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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.  

"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 was stuck in shabda brhma () as revealed in his appeal to Sanat Kumar. Sri Krishna alludes to this in the Gita (VI:44)

Narada was stuck in shabda brhma () as revealed in his appeal to Sanat Kumar. Sri Krishna alludes to this in the Gita (VI:44)

"जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || "

"जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || "

Notably, the person yearning for knowledge is absorbed in brahmanubhava (experience of brahman) which transcends shabdha brahma( all the scricptures 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.    This episode delineates this principle. This knowledge given by Sanatkumara is called Bhumavidya is also discussed in the Brahmasutras. Veda Vyasa in his 'bhumadhikarana," presents the following summary:

Notably, the person yearning for knowledge is absorbed in brahmanubhava (experience of brahman) which transcends shabdha brahma( all the scricptures 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.    This episode delineates this principle.  

 

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).

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?"

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