7.16.1, 7.17.1, 7.18.1, 7.19.1, 7.20.1, 7.21.1, 7.22.1, and 7.23.1
Sanatkumar wants to remove the wrong conclusion of Narada. He remarks that one speaks well who speaks truth implying that Narada’s knowledge is short of truth. He also says that one speaks truth who understands truth. Narada is curious and expresses his desire to understand truth and understanding of truth. And for understanding, one must reflect. Reflection means Vedantic inquiry. In the absence of inquiry, one may say that fire or the three colours in it are the supreme entity. For inquiry one must have faith in scriptures and the teacher. It is not a token faith for name’s sake. It must be sustained and steadfast. Steadfastness stands for earnestness in obediently listening to the preceptor with a view to attaining knowledge of Brahman.
For steadfastness, one must be engaged in activity. Activity here means control of sense organs and concentration of thought. Then there will be requisite attentiveness to teacher’s words. To act, one must be happy. Happiness is the driving force behind every conscious activity. Happiness is the goal of any conscious activity. This relationship also applies to transcendental goal which is non-diminishing happiness. The teacher has gradually taken the disciple to a point where it is shown that every human effort is driven by happiness. Happiness is the motivating agent. It is both practical and psychological truth.
Next step is to find out the source of happiness and reach it. The experience tells that an object does not provide uninterrupted happiness. Even the mind is not satisfied with itself for it is in search of happiness and cannot be source of happiness. Happiness is surprisingly mysterious for it is neither found in the outside object nor in the mind. The teacher removes the veil and declares that there is no happiness in anything finite because finite causes thirst for more happiness. True happiness is in the infinite alone. Infinite means completeness. That infinite is the Being.
One must understand infinite. Infinite and Happiness are synonymous. The Upanishad uses the term Bhuma for infinite. It is a novel word, not easily translated. It is pristine infinite. It is not a quality or an attribute. It is a principle. The infinite includes finite and beyond. Ordinary people are contended with happiness which is finite and fleeting. They are ignorant of everlasting happiness. Only a few dissatisfied with fleeting happiness looks beyond. Then the search of infinite begins. Narada is in such a pursuit. At respective stages, he expresses his willingness to understand reflection, faith, steadfastness, activity, happiness, and infinite.
7.24.1 and 7.24.2
Sanatkumar describes Bhuma, the infinite, as the entity in which one sees nothing, hears nothing and does not understand anything else. Contrarily, finite is in which one sees something, hears something. In the Infinite, there is no witness and witnessed. There is no organ which perceives. As all differentiated things are included in name and form which are objects of perception of ear and eye respectively, other organs are included by implication.
A possible confusion about ‘one sees nothing’ requires resolution. Does it mean that one does not see anything else, but the Self? Or does it mean that there is no act of seeing? It is clarified that phenomenal dealings, e.g., seeing, hearing, etc, do not exist in the Infinite. The idea is that the infinite cannot be perceived by the sense organs and even by the mind. It is devoid of any attributes. Bhuma is homogeneous and bereft of the three types of divisions. The threefold division of object, subject and instrument of knowledge does not exist. It means that Bhuma is non-dual.
It must be noted that Bhuma is not a non-dual state. It is non-dual simpliciter. There are three states, namely, waking, dream and deep sleep. In waking and dream states, duality is experienced. Even deep sleep is a state of duality, though it is not experienced because sense organs and mind are dormant. There is potential duality. The state of unconsciousness is also dual. In chapter 6 Brahman is described as pure existence and as infinite in chapter7. It is also taught that infinite only is happiness. It is pure happiness and not a state of happiness. Any happiness that is experienced is the manifestation or reflection of pure happiness. Pure happiness is not experienced. It is to be claimed which a jnAni does because of knowledge.
Narada is contented to take prana as the final principle and does not enquire further. But when Sanatkumar continues to teach further on his own, Narada’s interest is rekindled. He is not satisfied that Bhuma is the last word and enquires if Bhuma has any further basis or support. Sanatkumar gives two answers. After replying that Bhuma rests on its own greatness., he realises that it may be misconstrued. It may mean duality because, greatness of a man is generally understood in terms possessions, such as, land, cattle on which he subsists. Bhuma may be taken to have possessions. That is to say, there are two entities, Bhuma, the possessor, and the possessions. But Sanatkumar does not mean such kind of mutual support. He clarifies in subsequent mantras.
Contd Part 9