Chapter 7
Introduction
In chapter 6, knowledge of supreme Reality as Being is imparted and it is said that all that is perceived and conceived is nothing but Being, i.e., pure existence. It is Sat-vidya. In chapter 7, reality is graded beginning from name and ascending to prAna so as to reach Being designated as Bhuma. All the lesser degrees of reality are only forms of Its manifestation and is a lower order of reality. The higher includes the lower, and the highest is everything and is all-inclusive.
If the lower grades of reality are not described, one may think that there are things other than the Being though unknown. The intermediate realities are graded in a manner value and expanse of a reality is more than those of preceding one until the highest reality Bhuma is ascertained. Bhuma means infinite which is bliss also. The teaching is in the form of a dialogue between NArada and Sanatakumar as student and teacher respectively forming a worthy-duo.
7.1.1 to 7.1.5, 7.2.1 and 7.2.2, 7.3.1 and 7.3.2, 7.4.1 to 7.4.3, 7.5.1 to 7.5.3, 7.6.1 and 7.6.2, 7.7.1 to 7.7.2, 7.8.1 and 7.8.2, 7.9.1 and 7.9.2, 7.10.1 and 7.10.2, 7.11.1 and 7.11.2, 7.12.1 and 7.12.2, 7.13.1 and 7.13.2, 7.14.1 and 7.14.2, 7.15.1 to 7.15.3
NArada approaches Sanatakumar for spiritual instructions and solace. Sanatakumar asks NArada to tell whatever he knows so that he can teach beyond that. NArada knows the four VedAs, ancillary knowledge of the VedAs, Itihasa-PurAna, grammar, ethics, ancestor-worship, mathematics, etymology, logic, fine arts, and science of portents, war, treasures, stars, and physics. A doubt may arise about Itihasa-PurAna as they are of later period. A view is that they represent various stories in the VedAs.
NArada confesses that he knows the subjects textually, i.e., he is a knower of words and their meanings, and he is knower of rites. Knowledge of AatmA is on a different footing. In reply to the objection that Self is also denoted by the word “Self’ ShankarAchArya explains: “This fault does not arise because even though It cannot be expressed in speech, the word ‘Self’ that is used for the innermost Self as possessed of a body and which is subject to (notions of differentiations), gives rise to conviction regarding Existence which remains as the residual entity when the body etc are denied of being the Self. As for instance, even when an army along with its king is seen, but the king is not seen, but the king is hidden behind the umbrella, banner, flag, etc, such words are seen to be used as, ‘The king is being seen here.’ Thereafter, when for locating the king specifically, the question arises, ‘Who is the king?’, then, after the other objects (which are not the king) are negated, then there arises the conviction of the identity of the king. With regard to the other person, viz the king, even though he is not seen.” As NArada does not know the Self, he suffers from grief. Sanatakumar says that what NArada knows is merely name and forms. ‘All transformation has speech as its basis, and it is name only name’ (Ch Up 6.4.4). What he means is that it is not of ultimate value and this is why NArada is not happy. But yet it has a meaning, because it is the initial step in the process of the ascent of the soul to the supreme Reality.
Contd Part 7(2)