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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 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.   

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.   

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."

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.

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"

== Bhumavidya ==

== Bhumavidya ==

Chandogya Upanishad, Chapter 7 gives us the knowledge of the Self in an explicit manner.  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).   

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.  

* Speech is greater than Name (Chan. Upan. 7.2.1 and 2)

 

* Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)

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).   

* Will is greater than Mind (Chan. Upan. 7.4.1 to 3)

# Speech is greater than Name (Chan. Upan. 7.2.1 and 2)

* Intelligence is greater than Will (Chan. Upan. 7.5.1 to 3)

# Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)

* Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)

# Will is greater than Mind (Chan. Upan. 7.4.1 to 3)

* Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)

# Intelligence is greater than Will (Chan. Upan. 7.5.1 to 3)

* Power is greater than Knowledge (Chan. Upan. 7.8.1 and 2)

# Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)

* Food is greater than Power (Chan. Upan. 7.9.1 and 2)

# Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)

* Water is greater than Food (Chan. Upan. 7.10.1 and 2)

# Power is greater than Knowledge (Chan. Upan. 7.8.1 and 2)

* Fire is greater than Water (Chan. Upan. 7.11.1 and 2)

# Food is greater than Power (Chan. Upan. 7.9.1 and 2)

* Akasha is greater than Fire (Chan. Upan. 7.12.1 and 2)

# Water is greater than Food (Chan. Upan. 7.10.1 and 2)

* Memory is greater than Akasha (Chan. Upan. 7.13.1 and 2)

# Fire is greater than Water (Chan. Upan. 7.11.1 and 2)

* Aasha (Hope) is greater than Memory (Chan. Upan. 7.14.1 and 2)

# Akasha is greater than Fire (Chan. Upan. 7.12.1 and 2)

* Prana (Spirit) is greater than Aasha (Chan. Upan. 7.15.1 and 4)

# Memory is greater than Akasha (Chan. Upan. 7.13.1 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)

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).

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).

== Bhumavidya - Sankshepa ==

== Bhumavidya - Sankshepa ==

"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.

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.

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 ().

 

 

 

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 the experience which comes from inner source through direct experience. This Para vak is spoken by a brahmavid." The four Vedas and the Vedaangas constitute ‘Apara Vidya’ which finally take the shape of real knowledge when associated with svanubhuti (personal experience) to becomes valid knowledge, used by a sadhaka to achieve Parambrahma."

 

This Vidya as explained in the Vishnu purana (1. Shabda brahmagamamaya) Realization of Param brahma 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 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)