Ánandáddhyeva khalvimáni bhútáni jáyante.
Ánandena játáni jiivanti.
Ánandaḿ prayantyabhisaḿvishantiiti.

Everything, micros or macros, whatever is caused or created, cometh from that composure of bliss. And “ánandena játáni jiivanti”, that is, because of the presence of this infinite composure of bliss each and every created entity want to remain in this world. This is the only reason for one’s longing for more and more life. And “ánandaḿ prayantyabhisaḿvishanti”, that is, finally, each and every entity goes back to that composure of bliss – to that blissful stance. This composure of bliss is the only satya in this universe.

And what is satya? “Sat”, that is, the non-metamorphic entity, when it is finally established, when it attains the final rank of non-metamorphosis, is called “satya”. So one must move along the path of satya and one must have the satya as one’s only desideratum. And this is the only path, this is the path of fearlessness; that is, there is no fear in it, nothing to be afraid of. The Yajurveda says:

Satyameva jayate nánrtaḿ
Satyena panthá vitato devayánah
Yenákramantyrśayo hyáptakámá
Yatra tat satyasya paramaḿ nidhánam.

Finally satya becomes victorious in each and every fight, in each and every clash and in each and every work. Satya comes our successful. “Satyameva jayate nánrtaḿ.” That is, the falsehood won’t be victorious. “Satyena panthá vitato devayánah”: your path to godhood becomes widened with the help of this satya, that is, this satya makes the path wide so that progress towards godhood is achieved.

“Ápta vákya” is the word of God and “Prápta Vákya” are the words of the worldly authorities: books and other things.

A person whose all desires have been fully quenched due to coming in proximity to the Supreme Entity is called “hyaptakáma”. These hyáptakáma rśis moved along this path of satya in the past and finally came in contact with the supreme abode of satya. “Yatra tat satyasya paramaḿ, nidhánam”. That is, they reach that place which is the final abode of satya. So the rśis said,

Satyabrataḿ Satyaparaḿ trisatyaḿ
Satyasya yoniḿ nihitaḿ ca satye
Satyasya satyamamrta satyanetraḿ
Satyátmakaḿ tvaḿ sharańaḿ prapannáh.

This Satya-Svarúpa Supreme Entity or that composure of bliss – what are Its characteristics?

Brhacca taddivyamacintyarúpaḿ súkśmácca tat súkśmataraḿ vibháti
Dúrát sudúre tadihántike ca pashyátsvihaeva nihitaḿ guháyám.

“Brhacca taddivyamacintyarúpam”. He is very big, very very big, very very very big and so big that your ocular capacity can not come in contact with Him. Your ocular capacity is limited. From a particular wavelength to another particular wavelength is its scope. But He is bigger, far bigger than the scope of your ocular region. And not only does it not come within the scope of your ocularity but it is “acintyarúpam”, that is, It does not come within the pulsations of your microcosm. That is, neither is It within the perception of your organs nor is It within the scope of mental conception. And Its divine effulgence can not be measured by your mind or your organs. “Súkśmácca tat súkśmataraḿ vibháti”, that is, not only is It very very great but It is very very small, very minute, so little that organs can not see It, perceive It, or touch It. It is small but still It is effulgence. I have already told you something about deva-yoni. It is small but It is effulgence.

“Dúrát sudúre tadihántike ca”. Dúra means long distance and sudúra means very very long distance. Sometimes you may think that your sound and your expressions may not but audible or visible to Him. If you think like this then all your efforts, all your acoustic expressions or all sorts of mental endeavour will be of no avail. Because when you think that He is at a long distance, He is not at a long distance but He is at a longer distance. If you think that He is not near you, He is at a long distance, then actually He is at a longer distance. If you think that He is near, then He is not only near, He is more near. He is much closer than you can ever imagine.

Those who have developed their inner vision will realize that Parama Puruśa is within one’s self. When He is within you own “I” feeling, why then do you wander or roam here and there to know Him, to find Him, like a King who has all the riches with him but goes out begging from door to door?

Seek Him within with earnest zeal, with sincerity and love. Then that glittering Entity will emerge within your heart with Its Supreme Effulgence.