Conversation of Lord Sanatkumara & Narada Part 3

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Further to the Narrative, This part is a bit longer than the previous two;

 

 

Narada: Without knowing what else to do, should I abandon all these actions? Aren’t these actions better than many other action? Aren’t they better then not performing any actions at all?

 

Sanatkumara: That’s not the point, Narada. It’s a mater of gathering your courage and tapping your inner strength. Mere knowledge regarding action or inaction is of no use. Your resolve to act works only if it is accompanied by inner strength. Gather that inner strength. Such strength comes, not from the surface of your mind or from your intellect, but from the depth of your soul. Only such inner strength is unalloyed and divine. You will persist and accomplish your task only with the help of inner strength, which you may call the divine force-shakti. Without

shakti, the knowledge about action and the resolve to act will come to nothing.

 

Make your knowledge functional. Unless it is functional, knowledge is a burden. Knowledge that doesn’t wake you up and make you move forward is dead. Knowledge must be active and vibrant. It is from the womb of active knowledge that the power of action is born. Knowledge derives its life from the unrestricted power of will. This unrestricted power of will is known as iccha shakti. Iccha shakti is the intrinsic characteristic of the highest truth, the supreme consciousness. This iccha shakti is also kama kala-initial or primordial, divine desire. Therefore, to make your knowledge active and vibrant you must meditate and thereby unfold the supreme

power of will within. The power of will, the power of knowledge, and the power of action go together.

 

Narada: How can I understand the nature of shakti and unfold that force within?

 

Sanatkumara: This primordial, divine force manifests in all the diverse names and forms that you perceive. If you want to attain a full understanding of that, you must understand the subtle mysteries of food.

 

Before a living organism evolves, food must exist to sustain it. First comes the food; then the organism. The life force is in both the food and the organism. Thus the life force is both consuming and consumed. Unless you know who the consumer is and who is being consumed, you will never overcome the fear of death. Unless you know the intrinsic nature of the life force within you and within the objects that nourish you, you live with the fear that you will be unable to sustain your life.

 

There are two forms of fear-the fear of not having enough to maintain yourself and the fear of being consumed by the objects you possess. In either case, you remain involved with objects-either in acquiring those that make you feel secure or in ridding yourself of those that threaten you.

 

It is not enough to know that you need solid food, water, light, heat, and air to live. You must also know what it is that you actually receive from these things. How is the life force different from these things, and why is the life force supplied through them? Ultimately, you need to know under what conditions you receive and assimilate (or fail to receive and/or assimilate) the life force from these substances. At this point, Narada, the inquiry moves across the boundary of physics and into the realm of metaphysics, or even into pure spiritual science. The nature and structure of the universe, its functioning forces, and its constituent components are thoroughly studied in the science of shrividya.

 

Sanatkumara explained this science in detail in the prominent text on shrividya, Sanatkumara Samhita. In it, the sage leads Narada, step-by-step, unveiling the mysteries of the power of memory and its connection with the principles of hope, pranic, energy, the power of decisiveness, faith, conviction and, ultimately, happiness. Sanatkumara stresses that true happiness cannot be limited by time, space and causation. True happiness cannot be compared with any experience at all. It cannot be put in the categories like “less and more,†“small and big,†or “short lived and long-lasting.â€

 

Sanatkumara: You have come from bliss, Narada, and no matter how much you get lost in the world, part of you remains aware of your blissful nature. It’s that part that reminds you, from within, to attain eternal, boundless bliss and to become one with it.

 

The urge to attain happiness is the driving force behind all pursuits in life. Because of the charms and temptations of worldly objects, you think that you don’t have enough time to turn inward and find happiness within yourself. This frightens and frustrates you. On the other hand, you miss that happiness, and in order to rid yourself of that feeling of “missingness,†you try to find happiness in the external world.

 

Before you undertake a task, there is the light of hope. That hope itself gives you some degree joy. Hoping to find happiness by obtaining objects, you work hard, all the while telling yourself that you are very happy to be working. When you obtain an object, you may feel delighted for a moment, but that delight is soon replaced with dissatisfaction. And so you look for something else. In this way, you go on performing your actions in the external world with the elusive hope that the next action will make you happy, even though the last one did not. Every experience you have of failure to find satisfaction is a lesson. It teaches you that there is no real happiness in the external world. But your own insecurity and skepticism about finding happiness in the unknown inner realm, possibly at the price of

losing the pleasure of the external world, frightens you. Your attachment to worldly objects and your ignorance about the infinite wealth within is the source of all fears. Fear and happiness never co-exist. As long as you have no direct experience of the wealth of happiness that lies within you, you must trust the experiences of the sages and find the courage to turn the mind inward.

 

Resolving to find the happiness within solely on the basis of the experiences of the sages or the testimony of the scriptures is called “standing on the ground of faith.†Before you again direct experience of the truth within, faith is the only force that can loosen the fetters of desire and attachment to worldly pleasure. Faith is higher knowledge in its own right. It gives you the courage to turn away from the external world and find the truth in the place where all limitation ends.

 

 

Next the Concluding Part

 

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Abhishek

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