KATHA UPANISHAD
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This Upanishad uses a story (katha) involving a young
boy called Nachiketa to reveal the truths of this world and the
other beyond the veil. Katha Upanishada has six
chapters
1.
Three Gifts from Death
2.
Realizing the Soul
3.
The Chariot Analogy
4.
This Truly is That
5.
The Mystery of God
6.
Immortality
Chapter
I.
Having desired to attain the highest results (of spiritual
enlightenment), (the man by name) Vaajasravas
conducted a yaaga (a Hindu ritual where oblations are made to
different forms of God through sacrifices to the fire and by gifting
certain specified things to others) called “Viswajith” as specified
in the Veda Saastras. This was a very well known fact. He had a son
by the name of “Naciketas”.
During the conduct of the yaaga, the young boy
Naciketas, by reason of his sincerity (in the ritual and other
dharmaas), seeing the ritual being performed, got anxious. He
thought as under:
“These cows (which were being gifted to others as part of the rite)
have drunk the water, have eaten the grass, have been milked and
have lost all their vigil and virility. Whoever gifts these (old, by
all means of no use to the receiver or the
donee) cows will certainly go to those worlds (after his death)
which are in blinding dark and which are deprived of joy and
happiness”.
Having thought of this, he went to his father and asked him this: “O
father! To whom are you going to gift me?” (The father did not
answer since he was fully busy in the performance of the rituals.
However, Naciketas continuously disturbed him
with the same question for another two times.) Becoming flustered
with his son, he said “I shall gift thee to Yama (the Controller /
God of Death)”.
Naciketas thought:
“Among the disciples, I will either go first; or in the middle; what
is there that I can do to Yama; what would have my father planned
for me to do to Yama?”
“One has to consider the way of life which his forefathers had
adopted and understand the guiding principles; and should try to
follow them in his life. Man dies like a shrub and comes back to the
earth like the shrub again.”
Naciketas told his
father the above and obtained his approval to leave for the world of
Yama. He eventually reached there only to find that Yama was not
available in his residence. So he waited outside Yama’s House for
three full days without a grain of food. When Yama came back, he was
shocked to see Naciketas waiting for him for three days without
consuming any food. In olden days, it was considered a crime to make
a guest wait in someone’s place without giving him adequate food and
shelter. More so for a Brahmin and for a young Brahmachari
(celibates, established in the pursuit of Dharma).
Yama was advised by
his people as under: “A Brahmin Guest enters your house as the Fire
(representing the Fire-God) itself. He is pacified by the wise who
provide him with all sorts of respects and treating him with enough
food and water. O Yama! Go immediately and bring some water (to
perform some respect to the Guest)”.
“That fool who allows a Brahmin to stay in his house without taking
any food will suffer from heavy loss since all his desires,
determination, association with wise men, good deeds, good words,
penance, service to the society, servants, cattle etc are all
destroyed by him (the Brahmin) who is in the form of Fire
(representing the Fire God).
Yama, on hearing
all this, appeals to Naciketas: “ O Brahmana! Since you, my
respectable guest, have stayed at my home without consuming anything
for three long days, I hereby pray to you to have that sin removed.
I should be completely cleansed of this sin and continue getting
good results. For these to happen, I hereby agree to grant you three
boons. (One for each day of his stay). Tell me what do you want
now.”
Naciketas replies:
“ O Yama! My father, Gowthama, is very upset and filled with sorrow
on thinking about me. He is deeply disturbed about my coming here.
Let him forget all his anger, sorrow and confusion and let him
become quite happy and contented. Let him receive me (when released
by you again) with pleasure and bless me. I request thou to grant me
this as the first boon.”
Yama: “ Your father
(by reason of my grant) will get rid of all his anger and sorrow and
will receive you with great pleasure. He will be able to sleep
peacefully all nights and will also take care of you quite well.”
Naciketas: “There
is no fear in the Heaven. You are also not there. There is no fear
of agedness. Nor do we have the problems of hunger and thirst. Thus,
the man who has attained Heaven remains there with all happiness.”
“You know the fire-related Homa practice that
can lead one to Heaven. O Yama! I request you to kindly teach me
that art and I assure that I will attend to it with all sincerity.
As the second boon, I request you to grant me that knowledge which
those who have attained the Heaven possess.”
Yama: “O Naciketas!
As I know that Homa practice fully well, I shall also teach you that
art which takes leads one to the path of Heaven. Understand this
clearly and carefully. This instrument, which is ideal to attaining
Heaven, is hidden in the cave of intelligence (buddhih) in the man.
Identify and understand this.”
Yama then taught
Naciketas this agni vidya (Homa Practice), which is the means for
attaining Heaven and also about the structure of the Homa place, the
components to be used, the stones to be used in constructing the
sacrificial stage etc. Naciketas immediately grasped it and repeated
it (for confirmation) to Yama. Yama was very happy with his
sincerity and understanding power. Hence, as a satisfied Guru, he
granted another boon to Naciketas and told him: “ Let this agni
vidyaa become known to the world by your name itself. And I also
present you with this necklace which consists of beautiful beads and
precious stones (including diamonds) of various colors.”
“That one who has performed the Naciketas
Sacrifice (the agni vidyaa will now be known by this name) thrice
(after having learnt it, understood and followed) will be linked to
Vedas, Smrutis and the sishtaacharam. He becomes eligible to perform
the three duties of Homa or Yajna, Adhyayana and Daana (ritual
sacrifice, study of the Vedas and the act of gifting or giving) and
crosses the sea of births and deaths. He gets to identify Agni (the
Fire-God who was born of the Supreme Being, the knower of all and
the respectable one) as the Atma or the Soul. By this, he also
attains immeasurable peace.”
“That one who knows these three-fold aspect of
Naciketa agni and abides by these three things and properly performs
the worship of Naciketa agni will destroy all the bindings placed on
him by Yama in the form of adharma (doing those things that are not
legal as per the Vedas or are strictly prohibited from being done),
ignorance, anger and other inhuman behavior and related tendencies,
even before his death and lives his life in Heaven with infinite joy
and without a grain of sorrow.”
“O Naciketas! As the second boon, you have been
taught what you wanted to learn – the agni vidyaa that leads one to
Heaven. This practice of worship shall hereafter be known to the
world by your name. O Naciketas! Go ahead and request your third
boon now.”
Naciketas speaks:
“When a man dies, his Atma or the Jivan leaves the physical body and
starts out on an entourage. The questions as to where the Jivan
goes, where is its destination, what is its status till the
destination is reached etc (about death and the thereafter) remain
the subject of great debate and interpretation. Some people (wise
men) explain this in one way and others interpret the same subject
in other ways that seem to be totally unrelated. Now as the third
boon, I hereby request thou to explain to me the truth and clear
explanatory answers to the above questions.”
To this Yama replies: “This has been the
subject of great doubt and debate even among the Devas. This is not
something that can be known very easily. This is a very complex,
weird, uncanny and yet quite secretive subject. Ask me something
else. Don’t pressurize me for this one.”
Naciketas: “O Yama!
You have now accepted that this has been the subject of great doubt
even among the Devas and also that this cannot be understood very
easily. This being the case, there can be no other person who can
explain and elaborate on this subject than you (who is the authority
on this). There is no equal for this to be asked as the third boon.”
Yama: “You can
request for sons and grandsons who will live for a long time
(hundred years), for a massive herd of cattle, for elephants or
horses, for pots of gold etc. I am ready to offer you all of these.
You can even ask for a great portion of the earth to be under your
ruling and control. Ask for a longer life for yourself. I can grant
you all of these.”
“In line with the above, ask for anything else that can equal this
much of wealth and life, if you desire that. O
Naciketas! You can rule a huge portion of the world. I can
materialize all of your desires.”
“Whatever other things are there in the world to be enjoyed by a
human, ask for that from me and I shall grant you that. These women
(now with me) are always found with only the
Devas and with the court musicians. They (their beauty) cannot be
even dreamt of by human beings. I shall send them with you for doing
service to you. O Naciketas! I can grant you all of the above
things. (Please) Do not ask me about death and the thereafter.”
Naciketas
(addressing Yama): “O blind one! All those things that you have
offered to grant me are subject to decay, if not today, by tomorrow
at least. And all these things are directed at depriving and
depreciating man of all his virility and strength of his limbs. Even
if you grant me a longer life, that again is of no use (since I am
going to die someday). At the end, all the vehicles, music, dance
(all those offered by you to me) will again become yours (after
death)”.
“Man can never be satisfied with material things. (Even if he is
satisfied with worldly objects, it will last only for a short while.
The next desire will start at the immediate moment.) Once I have had
a vision of thou, we will certainly attain all the things that we
desire. I need not even request for that as a boon. We will also
live until such time you decide to come and take us back. Hence, the
third boon that I requested for remains unaltered.”
“Having met with (and interacted with) wise men who are not subject
to aging and death and still having to live the life on earth as a
slave to both of them, which man of reasonable sense would like to
live here for a long time having known the transitory and momentary
nature of all the things that allow him to enjoy and please the
sense organs.”
“O God of Death! Thou shall explain to us that heavenly matter about
which all the people are having great doubts and which is not easily
understandable and which is hidden beyond the reach of the normal
human. Naciketas, (I) does not desire any other
grant apart from this one.”
Chapter-II
Yama continues: “O
Naciketas! What we call as ‘Sreyas’ and as ‘Preyas’ are two
different things of contradicting nature. Both of them are aimed at
attracting the Purusha or the Jivan into doing certain specific
things and to arrest him within that range. Out of this, the one who
follows ‘Sreyas’ attains good results here and in the hereafter. The
one who chooses to adopt ‘Preyas’ loses control of himself and of
his spiritual progress.
Both Sreyas and Preyas come in search of a man.
The wise man analyzes both in all aspects and understands the
difference between them. He deserts the path of ‘Preyas’ and adopts
‘Sreyas’. The idiot, who is interested only in earning wealth and in
protecting it takes on the path of ‘Preyas’.”
“O Naciketas! You have identified the worldly
desires as hindrances to one’s spiritual progress and have chosen
not to follow them. These desires, however, are very attractive and
quite easily hypnotize any one of a strong will and make them run in
search of their fulfillment. You have been very strong enough (in
your mind) to come above this hindrance. You have not adopted that
path of illusion (of making wealth and of protecting it) in which
all people get immersed and lose themselves (the self referred to
here being the Atman).”
“The path that avidyaa (or ignorance) leads one
to and the path that vidyaa (or knowledge) takes one through are
extremely different ones and are very far from each other. O
Naciketas! I understand that you are the one in search of knowledge
since you are not interested in fulfilling all the worldly, material
desires that I offered to grant you. Those desires did not move you
even an inch from your strong focus (of attaining the knowledge).”
“Those fools who are sunk in the ocean of ignorance think and feel
that they are the really wise ones and that they are the masters (of
knowledge). They are comparable to the blind who are led by the
blind again. They do not reach their ultimate destination and will
just be encircling the same place.”
“This knowledge about the Heaven and about the knowledge of the
Atman will not be understood by that one who is not deeply
interested in it and by those idiots who are attracted by the
worldly wealth and desires. Such people tend to think that there is
no such thing as Heaven or Hell and that what exists is only earth
or the world. Those are the ones who get into my trap time and
again”.
“It is quite rare to know even little regarding that thing (the
knowledge) about which many people have not even heard of and even
those who have heard of have not understood a fraction of it. It is
rare to get someone who can explain about it. It is rare again to
get someone who can understand and grasp it. Rarest of rare it is to
get someone who is taught (about this knowledge) by an expert
teacher and who understands it fully well.”
“The Atma cannot be understood if told by a man
of a lower stature (by knowledge), because different people perceive
it as many different things. If it is taught by one who has crossed
the principles of duality and who has identified himself with the
Brahman, there would not be any scope for misunderstanding. Since it
is smaller than the smallest atom and finer than the finest one, it
cannot be understood by the process of debate and discussions.
(called as dharkam)”
“O Dear Naciketas! The knowledge that you have
attained is something that cannot be attained by dharkam. It can
only be learnt first-hand from a learned, wise teacher. You have a
very strong will and heart. Quite surprising! I only wish that I
should get more (aspiring students) like you (who are interested in
learning this knowledge).”
“I know that the wealth saved and protected is illusory. One cannot
attain the ever-existent, permanent wealth of Self-Knowledge through
and by the use of temporary, illusory objects that you see in the
daily life of the materialistic world. Still, I have taught you the
technique of Naciketa-agni which can be
performed with the worldly objects and which can take you to the
ultimate knowledge path. Since I have done this, I will also be
eligible for being in this position (of Yama and also of the
knowledgeable one) for infinite years to come.”
“O Naciketas! Thou hath attained this state of
Knowledge which is at the end border of the satiation of all
desires, the reside of the whole world, the end-result of all deeds,
the place of no fear in which everything else is centered, that
which is praised by all, the limitless one, the all-pervading and
the one which is the life of the life (breath) through sheer will
power and strong mind! O the Brave one! You have crossed all those
things that are of illusory nature.”
“The brave one who, by continuous practice of meditation on the
self, identifies and understands the Self (the classic, bright force
of power) which is hard to be seen but that which is present within
all things, which is the hidden thing and remains in the brain-cave
of every being and the oldest of all things, he immediately leaves
behind himself all sorts of happiness as well as sorrows. He remains
unaffected by either of these.”
“The man who has understood it as it is and who has segregated the
root of dharma using his intelligence and sense and having attained
the smallest atom of the Atma will obtain that
which is deeply enjoyable and remains ever-joyous. I think the house
of salvation is kept open for thou, O Naciketas”.
Naciketas: “That
thing which you see as beyond both Dharma and Adharma, and that
which is beyond activity and cause, and that which is beyond the
produced and the one to be produced, kindly tell me about that”.
Yama: “That is the
one which is praised by all the Vedas; the same is the object of
end-result of all penances; desire of attaining the same is the
reason for practice of celibacy. I shall tell you that thing in
short. It is the syllable ‘OM’ (also written as AUM).”
“This syllable (OM) is the (lower aspect of) Brahman; this is the
highest aspects of Brahman as well. If one understands this, he gets
all his desires fulfilled. Whatever he desires for becomes his
immediately.”
“This support is the best; this support is the highest as well. The
one who understands this support becomes the blessed one in the
Brahma Loka.”
“One who has understood this truth beyond doubt – he is not born
again; nor does he die. This Atma is not given
birth to or produced by something. Nothing else is produced from
this Atma also. This (the Atma) is birth less, ever existent and
immortal. It precedes everything else and it is not destroyed even
when the physical body (where it resides) is destroyed.”
“A killer, who thinks that he has killed (the
Atma) and the killed, who thinks that he (the Atma) has been killed
are both wrong. Both of them do not understand the Atma. This (Atma)
does not kill nor can it be killed.”
“This Atma, which is smaller than the smallest
atom and which is larger than the largest one, resides in the heart
of the Jivan. That one who has completely renounced his desires, he
can see the Atma. (Having thus relinquished his desires,) he
understands the greatness of the Atma through the clarity of the
mind and an attitude that is not stained by sorrows.”
“Sitting at just one place, it (the Atma)
travels long; laying down at a place, it goes everywhere. Who else
can understand that Supreme Soul, which resides in me in the forms
of both pleasure and sorrow except me (since it is inside me that it
resides)?”
“The wise one who understands the Atma, which
resides in the bodies without a body and which is a stable thing
residing in instable forms and which is very large and all
pervading, as himself (the feeling of: ‘I am He’) does not get
affected by any sorrow.”
“This Atma cannot be attained (or understood)
by an aspirant simply by learning the Vedas or by brilliant brain or
by elaborate questioning sessions or debates. It is only when the
aspirant mediates exclusively on the Atma (by the Atma), it is
attainable by him. Then the Atma illumines its true form to him.”
“That one who has not come out of his bad habits, the one who has no
control over his sense organs, the one who is not able to control
and direct his mind in attaining peace – all of these cannot attain
the Atma just by reason of possessing greater
knowledge or awareness.”
“The Atma to which the four kinds of people (viz
the Brahmanas, the Kshatriyas, the Vysyas and the Sudras) are like
basic food and to which me, the Yama (the one who has the entire
world as his basic food) is like a pickle – who can understand what
it is in reality?”
Chapter-III
“In order to reap the results of one’s own actions done in this
world, two (people or Jivas) are said to be
entering the cave of heart and residing there (until such results
are reaped fully). The wise men, the worshippers of the five-fold
aspect of agni (fire-god) and those who have completed the
Naciketa-agni worship atleast thrice – compare these two to light
and shadow (the actual comparable simile is that of Jivatma and the
Paramatma).”
“I think this practice of Naciketa-Agni shall
serve like a bridge (unto the Supreme) for those who perform Yagnas
or sacrifices, and like the immortal Brahman and shall be the place
of no fear for those who want to cross the ocean of births and
deaths.”
“If the body be the chariot, the mind (or the
manas) is the steering cord (of the horse), the intellect is the
driver and the traveler is the Jiva or the Purusa. Understand it to
be so.”
“The horses (driving the above chariot) are the sense organs and the
materialistic desires or things of interest are the paths it travels
by. The wise ones call the Jiva, which
comprises of the body, the mind and the sense organs as ‘Bhoktha’.”
“In as much the same way that the wild horses cannot be tamed by a
rider, the sense organs will be uncontrollable by that one who has
no control over his mind and has no sense of intellect.”
“(On the other hand), the sense organs will be fully under the
control of that one who has complete control over his mind and has
the distinguishing power of intellect. This is comparable to the
control a rider exercises over trained, tamed, good horses.”
“That one who has no intellect, who has no control over his mind and
who is dirty (in his mind and thoughts), he will not reach the
destination (of the Supreme). He will continue to wander in this
world through further births.”
“(On the other hand), that one who is full of intelligence and who
has complete control over his mind and is very clean (in his mind
and thoughts), he reaches that place from where nothing is ever born
again. (the destination of the Supreme).”
“That one who has the intelligence as the rider and a controlled
mind as the steering cord, he travels the long way and ultimately
reaches the end of the tedious path of samsaara
(or the materialistic world). That is the state (called as the
Parama-pada) where there is a unison between the Jiva and the
all-pervading Divinity.”
“Beyond the sense organs are the objects of sense. Beyond them is
the mind. Beyond it is the brain or intuition. Beyond that is the
great soul (one of the aspects of the Atma).”
“Beyond that great soul is the unmanifest
divine. Beyond that is the Purusha (the all knowing and all
pervading Atma). There is nothing beyond the Purusha. That is the
end. That is the supreme.”
“This purusha remains hidden in all beings and
creatures; he is not visible (to the naked eye). He is seen only by
those wise seers who are able to do so by concentrated efforts and
focused meditation.”
“The wise man with subtle intelligence shall restrain the speech in
his mind, the mind in the intellect, the intellect in the great
soul, and the great soul in the Supreme Divine (from where there is
no return to this materialistic world).”
“Arise! Awake! Attain the pure knowledge by following the
intelligent teachers who practice what they preach. The experienced
sages say that the path (leading to self-knowledge) is a risky one
since it is sharp as the edge of a knife and also difficult to tread
upon or cross over.”
“Having known that which is beyond the aspects of sound, feel,
vision, taste and smell, which is unchanged and eternal, which has
neither a beginning nor an end, which is beyond even the greatest,
which is stable and consistent, one frees himself from the mouth
(hungry claws) of death.”
“The intelligent one will become the praised in Brahma
loka (the world of Brahma) for the reason of
having recited and heard the Naciketa – Upaagyaana (the Naciketas
Story) which is ancient and taught directly by Yama, the Lord of
Death.”
“That one who propounds this great secret amidst the wise ones who
are interested in self-realization or who teaches it with great
interest and dedication during the performance of rituals for the
dead (by another), will be greatly benefited and blessed. He will be
greatly benefited and blessed.”
Chapter-IV
Parameshwaran (the Lord) has created the
sense organs with a basic interest for material objects. Hence, the
man sees only the outward appearances alone (also that he sees only
outside himself and not within himself). Rarely a wise man who
aspires for liberation controls his mind, concentrates inward and
sees the Supreme Soul inside (himself).
The idiots and the unwise run after the worldly objects and the
material desires. And they fall into the death trap that is wide
open. Contrarily, the wise men get to understand the immortal one
(through rigorous meditation and concentration). Knowing fully well
that there is nothing stable in this transient world, they do not
run after anything like the others.
The intellect with which a man enjoys the various objects of his
desire in the forms of sound, feel, vision, taste and smell is the
one which is also capable of going beyond all such worldly objects
and distinguishing them from the immortal. What is there that is
beyond such intellect (or the knowledge)? This is that (this
intellect or knowledge itself is that Atma or the Supreme Soul).
Having understood that huge and all pervading Atma (the Soul) by
means of which one is able to see that within dream and reality, the
wise one gets rid of all sorrows.
That one who recognizes the Atma, which is residing very close to
oneself in the form of Jiva drinking the honey (which is the result
of the deeds performed earlier), and which is the master for all
those which came and went, he does not worry about saving himself
(since there will be no fear or joy as he identifies himself with
everything else). That is that state which we are contemplating
about (the state of no fear – arising out of knowledge of the Self).
That one who sees the Atma, which arose from the Brahman even before
the creation of all the five components of life (the pancha bhuthas
– viz., the water, fire, earth, air and space) and which resides in
the heart cave of all beings, in everything else – only he sees the
truth. That is that state which we are contemplating about.
That which is in the form of all Gods and Goddesses, and which is
called as the aditi (because it eats up all), and that which is born
as the chief life-breath out of the Brahman and which resides in the
heart cave of all beings, and which is created along with all other
things that are created, is the thing (that we are contemplating
about).
Like the sparks of fire hidden in the fire-sticks dug out of a bunch
burning in a yagna and like the embryo well hidden and protected by
the pregnant women, like the incessant fire carefully protected and
hidden by those who perform their rites very carefully and devoutly,
the Atma is hidden and protected within the heart. That is the thing
(that we are contemplating about).
From where the sun rises and unto where it returns on set, upon that
vital energetic force of the Atma do rest all the Devas. (In other
words, all the Gods and Goddesses are founded only on that force or
power without which they would cease to exist). No one can go beyond
that. That is the thing (that we are contemplating about).
Whatever is here, (only) that is there; whatever is there, (only)
that is here. Whoever distinguishes it here (not understanding the
all pervading principle of Atma while living in this world), he goes
from death to death again. He is caught in the cycle of deaths.
This can be attained only by the mind. There is no difference here;
not even a little. Whoever distinguishes it here (not understanding
the all pervading principle of Atma while living in this world), he
goes from death to death again. He is caught in the cycle of deaths.
The Purusha (or the Atma), who is of the size of one’s thumb,
resides in the center of one’s body (within the cave of heart). He
is the Lord for all that comes and goes. That one who knows it to be
so will never worry about saving or protecting himself (since there
is no second thing to be protected against – all are seen as one and
the same there being no distinction).
The Purusha residing in the heart cave, who is of the size of one’s
thumb is like a flame without a smoke, crystal-clear. He, who is the
Lord of all that was created and those to be created, is the one
present now and in the hereafter (conveying the immortality
principle).
As water poured upon the mountain tops comes down in numerous
branches in all sides (with increasingly lesser strength), that one
who distinguishes between various dharmas (life-codes propounded by
different religious doctrines) runs after each of such variants with
increasingly lesser understanding and knowledge of the Self.
As pure water poured in to pure water merging and becoming one and
the same, so becomes the soul of a sage who has understood the truth
of the Self. (He, on identifying the true Self, and getting into it,
merges with it and becomes one with it. That is the state of
liberation).
Chapter-V
By meditating on that one (the Atma) who is immortal and whose mind
is without a blemish and who resides in this city of eleven gates
(the philosophical comparison of the human body with eleven pores in
different places), one gets relieved from all sorrows. He attains
the characteristics of a wise man and gets relieved from the bonds
of birth and death. This is that state which we are contemplating
about.
He is the sun traveling in the pure, clear sky; He is the air
filling up the entire space of the universe; He is the fire in the
places where yagna (a hindu rite) is performed; He is the guest at
people’s houses; He is in men; He is in the best Devas; He is in
truth; He is in the sky; He is the one seen in various forms in the
water, earth, yagna and in the mountains (in the form of rivers)
etc., He is the one present everywhere and He is the great one who
is above all.
He moves the praana (the inward life-breath) upwards; He brings down
the apaana (another force of breath – the outward one– refer the
Prsna Upanishad translation for more). He, in the small form, who is
seated at the center of the body, is worshipped by all Devas (the
Gods and Goddesses).
If this Atma residing in the body leaves this body and goes out,
what is it that will remain? That without which the life and body
will be inactive is that thing that we are contemplating about.
No man exists just because of (the movement of) praana, the inward
breath and apaana, the outward breath. He exists on that thing (the
Atma) which is the source of these forms of breath.
O Gautama! Concentrate on this intently! I shall now tell you again
about this Brahman, which is very ancient and secretive.
I shall also tell you about the state of and whereabouts of the Jiva
after death (when it has not learnt about the Brahman).
Some of those who have born with bodies (the human beings),
requiring other bodies reach the entry point again (the womb). Some
others reach the state of plants (or other stationary objects). All
these happen according to their actions, thoughts and knowledge.
The Purusha who is awake even in the one sleeping and who is
continuously engaged in shaping one desire after another, He is the
pure one; He is the Brahman; He is called as the eternal and
immortal. In Him reside all the worlds. On him do they rest. No one
crosses Him. This is that (thing that we are contemplating about).
As one fire entering various forms of worldly objects assuming the
shapes of such objects, so does the Atma, which, on entering various
bodies, takes on various forms, although it remains as one and the
same thing and it exists even beyond all such objects within which
it is present.
As one air entering various forms of worldly objects assuming the
shapes of such objects, so does the Atma, which, on entering various
bodies, takes on various forms, although it remains as one and the
same thing and it exists even beyond all such objects within which
it is present.
As the Sun, the eye of the entire world, is not attacked by the
external faults of the eye, so is the Atma, the Atma of the entire
world (all the beings), which remains unaffected by any of the
worldly sorrows. It stays beyond all that.
Those wise men who perceive the Atma, which is the only Atma for all
that is created and which is the Supreme Divine and which multiplies
its single form into various, to be residing in themselves – only
they are entitled to the limitless joy (arising out of such
knowledge of the Self). Not the others.
Those wise men who perceive the Atma, which is the only stable thing
in this transient world and which is the knowledge of the beings
that possess knowledge and which, standing as one, grants the
desires of all, to be residing in themselves – only they are
entitled to the eternal peace (arising out of such knowledge of the
Self). Not the others.
Although the pure ineffable supreme joy referred to as ‘that’ cannot
be defined or explained about clearly, it is regarded as ‘this’
(that is clearly understandable and enjoyable here in this life) by
the wise men. Is it self-shining or does it shine by reflecting the
light of another? How will we understand that by our intellect?
The sun does not shine there; nor do the moon and the stars. Not
even the lightning and certainly not this fire. All these shine only
by depending on Him (the Atma) who is self-shining and
self-illuminating. It is only because of His light that other things
are seen and understood.
Chapter-VI
This banyan tree, which has got roots above the soil and branches
underneath, is quite ancient. That (its root) is pure, that is
Brahman, that is the eternal and immortal. On it rest all the
worlds. No one goes beyond that. This is that (thing that we are
contemplating about).
All these in the world arise from the Brahman, which is of the form
of Praana or the life breath and revolves
around it in discipline. It functions in clarity and discipline
because of the great fear and awe about the strict rule of the
Brahman, which is like the upraised vajraayuta – the acclaimed
powerful weapon of Lord Indra. Whoever knows it to be so attains
immortality.
From fear of it the fire burns; from fear of it the sun produces
heat; from fear of it does Indra sends the
rains and the wind blows; and it is because of the same that as the
fifth, Lord Yama does his duty of snatching the lives of people.
If, before death, one is unable to understand the true Self, he is
born again on the earth with a body (either as a plant or other
stationary object or as a human based on the actions and thoughts he
had during his life time).
The Atma can be seen, felt and understood like
the reflection on a glass within everyone’s heart; like a dream in
the world of the parents (pitru-loka); like the reflection on water
in the world of the Devas (the Gandharva-loka) and like the light
and shade in the world of God (the Brahma-loka).
Recognizing the distinct nature of each of the sense organs (which
are unrelated to each other) from the Atma, the
wise one who thinks about and understands the reason for the
presence of such distinction during the state of awakening and the
absence of such distinction during the state of sleep – he remains
unaffected by sorrows.
Beyond the senses is the mind. Beyond it is the brain or intuition.
Beyond that is the great soul (one of the aspects of the
Atma). Beyond that great soul is the
non-manifested or the invisible (or the Supreme Divine called as the
avyakta).
Above that non-manifested is the Purusha (the
all knowing and all pervading Atma). He is all pervading and is
devoid of any particular mark or characteristic. On knowing Him to
be so, the Jiva is liberated and attains immortality.
The form of the Purusha does not remain before
the eyes. No one ever sees it with the eyes also. It can be seen
only through a fully controlled mind and strong will power and
intellect. Those who have known it to be so attain immortality.
That state in which the five sense organs (the action organs are
referred to as karma-indriya and the sense
organs are referred to as gnaana-indriya) remain united with the
mind, and where the intuition or the brain remains idle or blank
without any thought is the ineffable, supreme state of bliss.
That state at which the sense organs are devoid of any activity
(constant practice of inactivity of the sense organs) is the Yoga
state. The wise one who has attained that state is undistracted and
remains free from the clutches of the sense organs and their
compelling desires – since yoga is essentially of the nature of
arising and fading away.
The Atma cannot be reached through speech, mind
and the (naked) eyes. How else can it be comprehended except from
the words of the wise sages who have experienced it and affirm that
‘it exists’?
Out of the two thoughts viz., ‘it can be seen’ and ‘it cannot be
seen’, one who firmly believes in the former with concrete will
power (and with the idea of it being in a definite form), will be
able to realize the ultimate truth (of its no-form nature) which is
beyond any sort of forms and speech and thought.
As soon as all the desires hidden in one’s heart are destroyed, he
transcends from mortality to immortality. He enjoys the Supreme
Bliss.
As soon as all the knots in one’s heart are untied while being here
in this world, he transcends from mortality to immortality. This is
the decision of the teaching.
There are a hundred and one nerves attached unto the heart. Out of
those, one runs upward to the head. The Jiva
attains immortality by going up through that nerve. All other nerves
take him back only to the cycle of births and deaths.
(It is said that the Jiva of sages and other
wise men goes out of the body through the head – called as the
kapaala moksha and also that after their death, a hole can be felt
in their skull at the top most center. Probably, this is what is
indicated in the teaching).
The Atma, of the size of one’s thumb, residing
in the body is present always and at all times in the heart of the
people. As the minute weeds are removed from the grass, so should
the Atma be distinguished and segregated from the body by the use of
clear intelligence and steady mind. He is the pure one and the
immortal, eternal one.
Naciketas, having
gained this knowledge (of the Self) and the other rules of Yoga
discipline directly from Yama, attained Brahman or salvation by
removing himself of all emotions and desires and attained
immortality. Anyone else who thus understands these principles about
the Self shall also attain immortality in as much the same way.
OM! May Brahman protect us (the Guru and Sishya)
both! May he give us both (enough) to enjoy! Efficiency may we both
attain! Effective may our study prove! May we not hate (each other)
at all!
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