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.

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. This knowledge given by Sanatkumara is called Bhumavidya is also discussed in the Brahmasutras.

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 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)

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.

सोऽहं भगवो मन्त्रविदेवास्मि नाऽऽत्मविच्छुतँ्ह्येव मे भगवोद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवा ञ्छोकस्य परां तारयत्विति तँहोवाच यद्वै किंचैतदध्यगीष्ठानामैवैतत् || (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 Saunaka rishi in the Mundhaka Upanishad appeals to the Grihastha, 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)

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"

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)
Mind is greater than Speech (Chan. Upan. 7.3.1 and 2)
Will is greater than Mind (Chan. Upan. 7.4.1 to 3)
Intelligence is greater than Will (Chan. Upan. 7.5.1 to 3)
Contemplation is greater than Intelligence (Chan. Upan. 7.6.1 and 2)
Knowledge is greater than Contemplation (Chan. Upan. 7.7.1 and 2)
Strength is greater than Knowledge (Chan. Upan. 7.8.1 and 2)
Food is greater than Strength (Chan. Upan. 7.9.1 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)
Akasha is greater than Fire (Chan. Upan. 7.12.1 and 2)
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 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 : वाक् || Vaak (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."

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)

Meaning : Upon Narada maharshi's inquiry, Sanathkumara explains : मनः || Manas (Mind) is higher than Vak (Speech) just as one holds two amla (gooseberry) fruits or Badri fruits 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)

Summary : Narada rishi continues to ask Sanatkumara questions. Sanatkumar explains : संकल्पः || Sankalpa (Will or Resolve) is higher than mind and it is within its purview that we are able to do karma and achieve success. For when a man wills, he thinks in his mind, then through speech he utters it (his resolve) in Name. In the name, the mantras become one, and into the mantras, the karma (ritual works) merges.

तानि ह वा एतानि संकल्पैकायनानि संकल्पे प्रतिष्ठितानि सम्क्लृपतां द्यावापृथिवी समकल्पेतां वायुश्चाऽऽकाशं च समकल्पन्ताऽऽपश्च तेजश्च तेषाँ् सम्क्लृप्त्यै .... संकल्पमुपास्स्वेति || (Chan. Upan. 7.4.2)

Summary : Indeed, all these (beginning with mind and ending in yagnas) center in the will, consist of will, and abide in will. द्यावा || Dyava,(land of light), पृथिवी || prithivi (earth) and other Panchabhutas (Vaayu, Akasha, Aapa (water), Agni) all of them Willed. Through the will of these, वर्ष || Rain, अन्न || Food, प्रणा || Prana, मन्त्रा || mantras, कर्माणि || Karma (actions) are developed and therefore meditate on Sankalpa. By the will of the world, all things - the whole universe - wills, for an accomplishment of its full form.

Verse 7.4.3 goes on to describe the consequences accruing to such a Meditator on the Will. One who meditates on the Will as Brahman, remains permanent, accomplished and undistressed and finally obtains the permanent renowned worlds appointed for him, free from all fear and enemies.

चित्तम् || Intelligence

चित्तं वाव संकल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचसीरयति तासु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्मणि || (Chan. Upan. 7.5.1)

Summary : To Narada maharshi's question Sanatkumara further answered : चित्तम् || Chitta (Intelligence) is greater than Will. Only when one understands, he will make a resolve, then reflects on his resolve, utters it in speech, spells out the name, and in this the mantras and karma become one.

Chitta is the inspiration for sankalpa (resolve). Intelligence is the faculty of discriminating things at the proper moment and also the faculty for ascertaining the purposes of past and future events, a faculty thus greater than the Will. Intelligence is the center of all actions and their support.

Verse 7.5.3 goes on to describe the consequences accruing to such a Meditator on Intelligence. One who meditates on the Will as Brahman, remains permanent, accomplished and undistressed and finally obtains the permanent renowned worlds appointed for him, free from all fear and enemies.

ध्यानम् || Contemplation

ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायतीवऽऽपो ध्यायन्तीव पर्वता ध्यायन्तीव देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्रप्नुवन्ति ध्यानापादाँ् शा इवैव ते .... ध्यानमुपास्स्वेति || (Chan. Upan. 7.6.1)

Meaning : To Narada maharshi's question Sanathkumara replies : ध्यानम् || Contemplation or meditation is greater than Intelligence. पृथिवी || prithivi (earth) meditates, as it were, thus do the sky, water, mountains, devatas and the worldly beings. He, among men, who has attained greatness, has done his share of contemplation or meditation. While अल्पाः narrow-minded people are quarrelsome abusive and slandering, great men have reached heights of meditation. Meditate on Contemplation.

By 'contemplation' is meant a continuous uninterrupted concentrated reflection of certain duties mentioned in the vedas. Contemplation brings about firmness as seen in yogis and hence too, the earth appears firm as if it were contemplating.

विज्ञानम् || Knowledge

विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदँ् सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँ् राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाऽऽकाशं चापश्च तेजश्च देवाँ्श्च ...... लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति || (Chan. Upan. 7.7.1)

Meaning : Answering Narada maharshi, Sanathkumara further continues : Knowledge is greater than Contemplation. It is through knowledge one knows the four Vedas, the itihasa and puranas and different sciences, virtues and vices, pleasant and unpleasant (as previously given in 7.1.2). The world knows everything through Knowledge. Meditate on Knowledge.

विज्ञानम् || Knowledge is experiential and evidence-based and is superior to Dhyana, it is the progenitor of dhyana. Only through this can one have a proper understanding or Vivekabuddhi or all things visible and invisible, leading us to attain the Knowledge of Brahma. Knowledge refers to grasping the meaning of scriptures whereas wisdom refers to cleverness with regard to other things.

बलम् || Strength

बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतासेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन् परिचरिता भवति परिचरन्नुपसत्त भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोध्दा भवति .... बलमुपास्स्वेति || (Chan. Upan. 7.8.1)

Meaning : Continuing his explanation Sanakthkumara says : Strength is greater than knowledge. One powerful man shakes a hundred men of knowledge. A man of power rises (is superior), attends to, approaches, sees, hears (to his superiors and teachers), reflects, understands, acts and hence knows. It is by this Strength that the earth stands, so does the sky, heavens, mountains, devatas and mortals, and all other beings and so does the world. Meditate upon Strength.

By Power is meant the intuitive faculty of the Mind, brought about by the use of food.

अन्नम् || Food

अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दशरात्रार्नाश्र्नीयाद्यद्यु ह जीवेदथवाऽद्रष्टाऽश्रोताऽमन्ताऽबोध्दाऽकर्ताऽविज्ञाता भवत्यथान्नस्याऽऽयै द्रष्टा भवति श्रोता भवति मन्ता भवति बोध्दा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति || (Chan. Upan. 7.9.1)

Meaning : Sanathkumara continues : Food is greater than Strength. For if one does not eat for ten days, though he lives, he is unable to see, hear, reflect, understand, act and know. But 'आयै' meaning 'upon one whom food reaches', he is able to do all these things. Meditate on Food.

It is the bala (strength) of the grain that makes mind strong with right disposition. Thus grain is higher than knowledge and strength. Anna || अन्न is born of water and without rains there is no Anna || अन्न.

आपः || Water

आपो वावान्नाद्भूयस्यस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथवी यदन्तरिक्षं ...... मूर्ता अप उपास्स्वेति || (Chan. Upan. 7.10.1)

Meaning : Sanathkumara continues : आपः || Water is greater than food. When water is scarce, प्राणा or vital spirit is troubled as there is less food. When water is sufficiently available, प्राणा or vital spirit rejoices and plenty of food is available. Water verily manifests in different forms, like earth, sky, heavens, mountains, wind and all living beings. All forms are water, Meditate upon water.

तेजस् || Fire

तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्नाऽऽकाशमभितपति तदाऽऽहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाऽथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति ... तेज उपास्स्वेति || (Chan. Upan. 7.12.1)

Meaning : Sanathkumara continues : तेजस् || Fire is greater than water. For through the medium of Vaayu, it warms the Aakasha (ether or air). Then it is said "it is hot, it burns, it will rain". Fire first manifests itself and creates water. Thunders and associated lightnings flash up across the skies. Then it is said " there is lightning and thunder, it will rain". It is fire that first shows its presence and creates water. Meditate on fire.

Aapa (water) manifests from तेजस् || Fire, it is the cause of the rain, without fire and heat there can be no rain.

आकाशः || Aakasha

आकाशो वाव तेजसो भूयानाकाशे वै सूर्या चन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाऽऽह्वयत्याकाशेन प्रतिश्रृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति || (Chan. Upan. 7.11.1)

Meaning : Sanathkumara continues : आकाशः || Aakasha is greater than the Fire. For in आकाशः || Aakasha exist both Surya and Chandra, Lightning, Stars, and Fire. Through the Aakasha we call or talk (आह्वति) and hear back (प्रतिश्रृणोति) because of it. We rejoice or not in Aakasha, in space are all things arise and they grow. Meditate on Aakasha.

स्मृतिः || Memory

स्मरो वावाऽऽकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्नमन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति || (Chan. Upan. 7.13.1)

Meaning : Sanathkumara continues : स्मृतिः || Memory is greater than Aakasha. For even if many are present, if memory (remembrance) is not present, we cannot hear anyone, would not recollect, nor know anyone. Only when Memory is present, one can hear, contemplate and know. Through memory we know our children and cattle. Meditate on Memory.

स्मृतिः || Memory (the inner dharma) coming from the antahkarana (inner core of the being) is greater than the Sky it awakens when desire is there. It is through memory one recognizes cattle and children to be his own.

आशा || Hope

आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्मणि कुरुते पुत्राँ्श्च पशूँ्श्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति || (Chan. Upan. 7.14.1)

Meaning : Hope is greater than Memory. Kindled by hope does memory read the mantras, perform activities, desire for sons and cattle. Hope fuels desire for this world and the next. Meditate upon Hope.

प्राणः || Spirit (Life-force)

प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वँ्समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्रह्मणः || (Chan. Upan. 7.15.1)

Meaning : Spirit (Life force ) is greater than Hope. Just as the spokes of a wheel are bound in the center by the nave, so also everything is fastened to the Prana. Prana moves by prana, it gives prana to the prana. Prana is the father, mother, brother and sister and teacher. Prana is the Brahman. 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.

प्राणो ह्योवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति .... || (Chan. Upan. 7.15.4)

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.

जिज्ञासा || Intense desire for Knowledge

Upon Narada maharshi's expressing the intense desire to learn the Truth, Sanathkumara 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.

सत्यं || Satyam

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति || (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 : Satyam is pre-condition to Ativaada, 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.'

मतिम् || Thought

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति || (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)

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)

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.

कृतिम् || Duty

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति || (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)

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 blissful सुखी.

भूमा || The Infinite

Upon Narada maharshi's earnest behest Sanatkumara details the characteristics of भूमा || The Infinite.

भूमा ||

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति || (Chan. Upan. 7.23.1)

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.

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)

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 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.

भूमा तत् सुखं ||

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

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.

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."

References

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