A Constructive Survey of Upanishadic Philosophy c4.s3.14

c4.s3.14

(iii) The third philosopher who invites our attention is the sage Sanatkumāra of the Chhāndogya, the preceptor of Nārada. Leaving aside his sorites of psychological, physical and metaphysical categories which is of little consequence for philosophy, let us note here the points of value in his philosophy. In the first place, Sanatkumāra seems to teach a spiritual hedonism. Happiness—and, in Sanatkumāra’s hands, happiness becomes the equivalent of spiritual happiness—is the spring of all action; action is the cause of faith; faith, of belief; when a man believes, he thinks; when he thinks, he knows; and when he knows, he reaches the truth. In this way, happiness, action, faith, belief, thought, knowledge and truth constitute, in Sanatkumāra’s hands, a moral ladder to realisation (VII. 17-22). Secondly, it is Sanatkumāra who teaches the doctrine of Bhūman. “Bhūman” is that infinite happiness which arises by the vision of the divinity all around. When anything else is seen, that is “Alpa.” Thus all possessions in the shape of cows and horses, elephants and gold, servants and wives, lands and palaces, are of little consequence as contrasted with Bhūman (VII. 23-24). Thirdly, the realisation of Bhūman occurs when an experience such as is implied in the expression “Sohamātmā” is attained (VII. 25). Lastly, Sanatkumāra teaches that Ātman is the source of all things whatsoever. From Ātman spring hope and memory; from Ātman spring space, light and waters; from Ātman everything unfolds, in Ātman everything hides itself. Ātman is the source of all power, all knowledge, all ecstasy (VII. 26).