Bhashya
परमार्थतत्त्वोपदेशप्रधानपरः षष्ठोऽध्यायः सदात्मैकत्वनिर्णयपरतयैवोपयुक्तः ।न सतोऽर्वाग्विकारलक्षणानि तत्त्वानि निर्दिष्टानीत्यतस्तानि नामादीनि प्राणान्तानि क्रमेण निर्दिश्य तद्वारेणापि भूमाख्यं निरतिशयं तत्त्वं निर्देक्ष्यामि- शाखाचन्द्रदर्शनवत् , इतीमं सप्तमं प्रपाठकमारभते ; अनिर्दिष्टेषु हि सतोऽर्वाक्तत्त्वेषु सन्मात्रे च निर्दिष्टे अन्यदप्यविज्ञातं स्यादित्याशङ्का कस्यचित्स्यात् , सा मा भूदिति वा तानि निर्दिदिक्षति ; अथवा सोपानारोहणवत् स्थूलादारभ्य सूक्ष्मं सूक्ष्मतरं च बुद्धिविषयं ज्ञापयित्वा तदतिरिक्ते स्वाराज्येऽभिषेक्ष्यामीति नामादीनि निर्दिदिक्षति ; अथवा नामाद्युत्तरोत्तरविशिष्टानि तत्त्वानि अतितरां च तेषामुत्कृष्टतमं भूमाख्यं तत्त्वमिति तत्स्तुत्यर्थं नामादीनां क्रमेणोपन्यासः ।आख्यायिका तु परविद्यास्तुत्यर्था ।कथम् ? नारदो देवर्षिः कृतकर्तव्यः सर्वविद्योऽपि सन् अना-त्मज्ञत्वात् शुशोचैव, किमु वक्तव्यम् अन्योऽल्पविज्जन्तुः अ-कृतपुण्यातिशयोऽकृतार्थ इति ; अथवा नान्यदात्मज्ञानान्नि-रतिशयश्रेयःसाधनमस्तीत्येतत्प्रदर्शनार्थं सनत्कुमारनारदा-ख्यायिका आरभ्यते, येन सर्वविज्ञानसाधनशक्तिसंपन्नस्यापिनारदस्य देवर्षेः श्रेयो न बभूव, येनोत्तमाभिजनविद्यावृत्त-साधनशक्तिसंपत्तिनिमित्ताभिमानं हित्वा प्राकृतपुरुषवत्सनत्कुमारमुपससाद श्रेयःसाधनप्राप्तये ; अतः प्रख्यापितंभवति निरतिशयश्रेयःप्राप्तिसाधनत्वमात्मविद्याया इति ॥
In plain words
The sixth chapter was dedicated entirely to establishing the absolute oneness of the Self and Pure Being. Yet, the relative principles that lie below this ultimate Being—the world of changing forms—were not yet mapped out. Therefore, the seventh chapter begins. It guides us step-by-step through these relative levels, from the basic level of 'name' up to the vital life-force, using them as pointers to reveal the supreme, unsurpassed reality known as the Infinite—just as one points to a distant crescent moon by first directing the eye to the branch of a tree. This is done so that no seeker is left wondering if something has been missed. Alternatively, like climbing a staircase, the text leads the mind from the gross to the subtle, and then to the subtler still, before finally establishing the seeker in the absolute sovereignty of the Self. This progressive sequence also serves to glorify the Infinite, showing how each stage is higher than the last, culminating in the supreme. Even the story of Nārada and Sanatkumāra is told to illustrate the glory of this wisdom. For if Nārada, a celestial sage who had mastered every science and fulfilled every duty, still wept in sorrow because he lacked Self-knowledge, what hope is there for an ordinary person without such merits? It shows us that nothing short of Self-knowledge can bring ultimate peace. To find that peace, even the great Nārada had to lay aside his pride of birth, learning, and virtue, and approach Sanatkumāra as a simple seeker.
Close to the Sanskrit
The sixth chapter, which is primarily intent on instructing the ultimate reality, is utilized solely for the determination of the oneness of the Self with Being. Since the principles below Being, characterized as modifications, were not specified, the seventh chapter is begun to point out those, starting with name and ending with vital breath, in order, and through them to point out the unsurpassed reality called the Infinite, like pointing out the moon via a branch. Lest anyone should doubt that other things remain unknown when the lower principles are not specified and only Pure Being is taught, the text wishes to point them out; or, like climbing a staircase, to make the intellect grasp the gross first, then the subtle and subtler, and finally consecrate the seeker in self-sovereignty beyond them. Or, the sequential presentation of name and the rest is to praise the ultimate reality called the Infinite, by showing that each succeeding principle is superior, and the Infinite is the most excellent of all. The story itself is for praising the supreme knowledge. How? Even Nārada, a divine sage who had accomplished all duties and mastered all sciences, grieved because he did not know the Self; what then to say of any other ordinary, less-knowing creature who has not accumulated great merit and is unfulfilled? Or, this story of Sanatkumāra and Nārada is begun to show that there is no means to the supreme good other than Self-knowledge, since even the divine sage Nārada, though endowed with the capacity to master all sciences, did not find peace, and had to abandon his pride born of noble lineage, learning, and conduct, and approach Sanatkumāra like an ordinary man to obtain the means to the supreme good. Therefore, it is demonstrated that Self-knowledge is the sole means to attain the unsurpassed good.