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Narada Sanatkumara Samvada (नारदसनत्कुमारयोः संवादः) (view source)
Revision as of 13:36, 18 October 2017
, 13:36, 18 October 2017added sanskrit content
<blockquote>आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्मणि कुरुते पुत्राँ्श्च पशूँ्श्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति || (Chan. Upan. 7.14.1)</blockquote>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.
<blockquote>आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्मणि कुरुते पुत्राँ्श्च पशूँ्श्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति || (Chan. Upan. 7.14.1)</blockquote>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) ===
=== प्राणः || Spirit (Life-force) ===
<blockquote>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)</blockquote>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.
<blockquote>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)</blockquote>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. <blockquote>प्राणो ह्योवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति .... || (Chan. Upan. 7.15.4)</blockquote>Life is verily all these. One who sees thus, thinks, and knows thus, such people are called as 'ativadi' (too much opiniator) by general people. An ativadi, only after experiencing the truth argues for the truth and should not conceal the fact.
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. <blockquote>प्राणो ह्योवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति .... || (Chan. Upan. 7.15.4)</blockquote>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. Upon Narada maharshi's expressing the wish to learn the Truth, Sanathkumara explains the highest principles as follows
Contemplation comes from [[श्रद्धा|Shraddha]], but both of these come from [[निश्टा|Nistha]] (loyalty? Grounded/rooted).
=== सत्यं || Satyam ===
<blockquote>यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति || (Chan. Upan. 7.17.1)</blockquote>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).
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 ||
यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.18.1)
श्रद्धा ||
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधेव मनुते श्रद्धात्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति || (Chan. Upan. 7.19.1)
निष्ठाम् ||
यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठच्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठात्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति || (Chan. Upan. 7.20.1)
कृतिम् ||
यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति || (Chan. Upan. 7.21.1)
सुखम् ||
यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति || (Chan. Upan. 7.22.1)
भूमा ||
यो वै भूमा
Contemplation comes from श्रद्धा Shraddha, but both of these come from निश्टा Nistha (loyalty? Grounded/rooted).
Without nistha, there is no श्रद्धा|shraddha]]. Self control, the concentration of Chitta caused by action flavoured by Tapasya is greater than nistha. This Tapasya is possible only to those who are contented (सुखी|sukhi). One who is not सुखी, cannot be active.
Without nistha, there is no श्रद्धा|shraddha]]. Self control, the concentration of Chitta caused by action flavoured by Tapasya is greater than nistha. This Tapasya is possible only to those who are contented (सुखी|sukhi). One who is not सुखी, cannot be active.
== References ==
== 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