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=== वागेवैतत्सर्वं || Speech makes known all ===

=== वागेवैतत्सर्वं || Speech makes known all ===

<blockquote>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)</blockquote>Summary : 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.

<blockquote>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)</blockquote>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."

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 हि ब्रह्म || Mind is Brahman ===

<blockquote>मनो वाव वाचो भूयो यथा वै द्वे वाऽऽमलके .... मनो ह्यात्मा मनो लोको मनो हि ब्रह्म मन उपास्स्वेति || (Chan. Upan. 7.3.1)</blockquote>Upon Narada maharshi's inquiry, Sanathkumara explains :  मनः || Mind is higher than Vak (Speech) just as one holds two amla (gooseberry) fruits or Badri fruit 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.       

<blockquote>मनो वाव वाचो भूयो यथा वै द्वे वाऽऽमलके .... मनो ह्यात्मा मनो लोको मनो हि ब्रह्म मन उपास्स्वेति || (Chan. Upan. 7.3.1)</blockquote>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 ===

=== लोकः संकल्पते || World Wills ===

<blockquote>संकल्पो वाव मनसो भूयान्यदा वै संकल्पततेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि  || (Chan. Upan. 7.4.1)</blockquote>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. <blockquote>तानि ह वा एतानि संकल्पैकायनानि संकल्पे प्रतिष्ठितानि सम्क्लृपतां द्यावापृथिवी समकल्पेतां वायुश्चाऽऽकाशं च समकल्पन्ताऽऽपश्च तेजश्च तेषाँ् सम्क्लृप्त्यै .... || (Chan. Upan. 7.4.2)</blockquote>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.   

<blockquote>संकल्पो वाव मनसो भूयान्यदा वै संकल्पततेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि  || (Chan. Upan. 7.4.1)</blockquote>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. <blockquote>तानि ह वा एतानि संकल्पैकायनानि संकल्पे प्रतिष्ठितानि सम्क्लृपतां द्यावापृथिवी समकल्पेतां वायुश्चाऽऽकाशं च समकल्पन्ताऽऽपश्च तेजश्च तेषाँ् सम्क्लृप्त्यै .... || (Chan. Upan. 7.4.2)</blockquote>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 painless worlds appointed for him.     

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.     

Narada muni continues to ask many questions and Sanatakumar answered; chitta (), dhyana (), vijnana (), Bala (), Anna|अन्न (), apa (), Tejas|तेजस (), Akash|आकाश, smriti, asha( desires) and Prana|प्रणा.     

<blockquote>चित्तं वाव संकल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचर्सारयति तासु नार्म्नारयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्मणि || (Chan. Upan. 7.5.1)</blockquote>To Narada maharshi's question Sanatkumara further answered :  चित्तम् || Chitta (Intelligence), dhyana (), vijnana (), Bala (), Anna|अन्न (), apa (), Tejas|तेजस (), Akash|आकाश, smriti, asha( desires) and Prana|प्रणा.     

Chitta is the inspiration for sankalpa (resolve).  All that has been  described previsoly, they rest on sankalpa..         

Chitta is the inspiration for sankalpa (resolve).  All that has been  described previsoly, they rest on sankalpa..