An emancipated man gets detached from the mundane non-essentials and concentrates on the essential knowledge that connects this world to the world transcending this world. This essential knowledge is required to orient oneself in the flux of changes. Every change modifies the universe to some extend. To visualize the modifications one should have a transcendental model that is not affected by the changes. Having given up the attachments to worldly things Nachiketas now seeks this transcendental model.
Anyatra dharmadanyatra adharmad
Anyatrasmat krutakrutat
Anyatra bhootachcha bhavyachcha
Yat tat pashyasitadvada
Confronting death Nachiketas asks: “All dualities are products of time. Dharma and adharma; what has been done and what remains to be done; past and future…all these have meaning only in a domain affected by the passage of time. Tell me about the subtle model that transcends the time domain.”
Sarve veda yatpadamamananti
Tapamsi sarvani yadvadanti
Yadichchanto brahmacharyam charanti
Tatte padam samgrahena braveemyomityetat
The answer to the question booms at the core of Nachiketas. “That subtle principle, which the Vedas attaempt to elaborate, which is brought forth with greater and greater clarity by austerities, which is being pursued by seekers by following the path of brahmacharya, is represented by the word ‘aum’
Etat hi aksharam brahma
Etat hi aksharam param
Etat hi aksharam jnatva
Yo yadichchanti tasyatat
This word ‘aum’ signifies the immutable Brahman, the essence of the universe. It symbolizes the unchanging model that transcends the laws of this world. Knowing this principle one spontaneously attains all the objects of his desire.
Etat alambanam shreshtham
Etat alambanam param
Etat alambanam jnatva
Brahmaloke maheeyate
This is the noblest of all supports. This is the support that transcends all supports. By knowing this as the true support one draws inspirations from the domain of Brahman.
Any worldly support has a limiting effect. The indebtedness created while drawing the support makes it difficult to surpass the source of support. So, one drawing support from worldly sources is bound to the domain of this world.
Na jayate mriyate va vipashchit
Na ayam kutashchinna babhoova kashchit
Ajo nitya shashvato/yam purano
Na hanyate hanyamane shareere
As this principle ‘aum’ transcends the time domain it has neither birth nor death, as these are the functions of time. It just is imminent and did not come from anywhere. This principle, which was never born, is permanent and ancient. Bodies are only vehicles for its expression. Nothing happens to it even when a body gets destroyed.
Hanta chet manyate hantum
Hatashche manyate hatam
Ubhou tou na vijaneete
Nayam hanti na hanyate
In any transaction in this universe we affect each other. Every movement one makes spells the end of something and the beginning of something else. The agent of change thinks that he is the perpetrator of the change. The subject of the change thinks that ‘I am being changed’. Neither the agent of change nor the subject of the change realizes that the transcendental principle behind all phenomena is not affected by any change. It is not affected by any event in this world.
Anoraneeyan mahato maheeyan
Atma/srujantor nihitoguhayam
Tamakratuh pashyati veetashoko
Dhatuprasadan mahimanamatmanah
This subtle principle is subtler than the subtlest concept that can be conceived by the intellect. At the same time, in its manifestation, it is also more comprehensive than the most extensive thing. It remains in the deepest recesses at the core of all beings. It is a passive witness that does not do anything and is unaffected by the sorrows of this world. Its glory becomes perceptible by the effervescence of its excitement in beings.
Aseeno dooram vrajati
Shayano yati sarvatah
Kastam madamadam devam
Madanyo jnyatumarhati
It wanders far even while remaining anchored in one point. It enters everything in this universe without affecting its own absolute poise. This ideal where both excitement and tranquility gets reconciled is the most sublime ideal worthy of pursuit.
Ashareeran shareereshu
Anavastheshvavasthitam
Mahantam vibhumatmanam
Matva dheero na shochati
It resides in all bodies but is unaffected by the bodies. So, in effect it does not have any body of its own. It transcends the three states – the state of wakefulness, the state of dreams and the state of dormancy – through which all mortal beings transit. It is the ultimate goal of all ambitions and hence is the governor of the inner self in all beings. Knowing it the intelligent ones overcomes all sorrows.
Nayamatma pravachanena labhyo
Na medhayana bahuna shrutena
Yamevaisha vrunute tena labhya
Stasyaisha atma vrunute tantram svam
One can not capture this principle by the normal faculties of knowing. None is able to convey its nature properly and it is futile to listen to lecturing by others. It can not be grasped even by intently listening to the whisperings of the phenomena happening around and analyzing them by rational thinking. Its visitations are spontaneous and it descends on those it courts as a vehicle for expressing itself. Intense longing with the attitude to give oneself as an instrument of divinity alone can attract this essence of divinity to one’s being.
Na virato dushcharitan
Nashanto nasamahitah
Nasantamanaso vapi
Prajnane nainamapnuyat
It will not descend on those who dissipate themselves in futile pursuits. It will not come to those who have not found peace through integrity. It will not visit the minds turbulent with anxieties and apprehensions. It can not be attained through empirical studies.
Yasya brahma cha kshatrancha
Ubhe bhavata odanah
Mrutyuryasyopasechanam
Ka ittha veda yatra sah
The attitudes of Brahmin and Kshatriya are behind all processes of creation and preservation. The subtle principle of Brahman is nourished by these processes. Death for it is only the process of consummation that should accompany this nourishment. Who can adequately comprehend such a subtle entity?
Wednesday, December 5, 2007
Sunday, December 2, 2007
Avidya and Vidya
Insights about the nature of vidya and avidya now flow to Nachiketas standing at the borderline between life and death.
Avidyamantare vartamanah
Svayam dheerah panditammanyamanah
Dandramyamanah pariyanti moodha
Andhenaiva neeyamana yatha/ndhah
The concern with non-essential details is avidya. It has a blinding effect. It masks the total picture. Those immersed in the domain of avidya moves around like a blind person being led by another blind person. Because of the profusion of details mastered by them they think of themselves as intelligent and knowledgeable. They foolishly keep circulating here and there in this world without reaching anywhere.
Na samparahah pratibhati balam
Pramdyantam vittamohena moodham
Ayam loko nasti para itimanee
Punahpunarvashampadyate me
Enlightenment is beyond the reach of the immature persons immersed in the non-essential transactions of this world. They act foolishly because they are driven by the desire for worldly possessions, which keeps them attached to this world. They are unable to conceive a world that transcends the one presently being experienced by them. Because of the importance they give to transient objects they get trapped in the clasps of death again and again.
Shravanayabhibahurbhiyo na labhyah
Shrunuvanto/pi bahavo yam na vidyuh
Ashcharyo vakta kushalo/syalabdha
Ashcharyo jnata kushalanushishtah
Vidya is the knowledge that connects this world and the world that transcends this world. It is very difficult to communicate this knowledge. It is not easily available from any source even though its manifestations are everywhere. Even when one encounters these manifestations it is not easily recognized. A qualified master who can effectively communicate this knowledge is a rare wonder. Equally rare and wonderful is a qualified student who can assimilate the knowledge that is communicated by such a qualified master.
Na narena varena prokta esha
Suvijneyo bahudha chintyamanah
Ananya prokte gatiratra nasti
Aneeyan hi atarkyamanupramanat
It is not easily imbibed and expressed by men, by the icons at their command. All icons of men exist in the plane of the intellect. The highest plane at which men communicate with each other is the plane of the intellect. The icons constitute a language through which they can communicate by comparing all inputs with the categorical knowledge which they have stored within themselves. Vidya can not be properly understood by the application of intellect. Its ways can not told by one man to another. It is so subtle that it is beyond all arguments of intellect.
Naisha tarkena matirapaneya
Proka/nyenaiva sujnaya preshtha
Yam tvamapah satya dhrutirbatasi
Tvadrungna bhooyannachiketah prashtah
The receptivity for the subtle vidya can not be cultivated by arguments in the intellectual plane. It can be had only by direct experience by noble souls who has no need to depend on the instructions from others. Nachiketas! You are indeed steadfast in your pursuit of truth. Let there be more and more true seekers like you.
Janamyaham shevadhirityanityam
Nahyadhruvaih prapyate hi dhruvam tat
Tato maya nachiketashchito/gnir
Anityairdravyaih praptavanasmi nityam
Nachiketas says to himself: ‘I realize that all the accompaniments I have here are impermanent. Being impermanent they can not help me to attain the permanent object that is being sought by me. Therefore I am offering all these impermanent things to satisfy the fires of true passion burning within me in the domains of body, mind and intellect. I have to attain the permanent object being sought by me through this sacrifice.”
The objects of this world have no intrinsic value. Any attempt to hold on to them will only pull one down in the process of spiritual evolution. They however attain value when they are used up appropriately to satisfy real needs in the domains of body, mind and intellect. By sacrificing the products of avidya in a proper manner one qualifies himself for the pursuit of vidya.
Kamasyaptim jagatah pratishtham
Kratorantamabhayasya param
Stomam mahadurgayam pratishtham
Drushtva dhrutya dheero nachiketao/tyasrakshi
By boldly encountering death Nachiketas gained access to all that is considered as desirable in this world. Internalizing the phenomenon of change provided him the dynamism to fully involve in the happenings here. The establishment that keeps the universe stable came under his command. Seated in this stability he could reach for the shores yonder where one is free of all fears. He could capture in his mind the grand scheme that is expressed through this universe, and which is the subject of praise for all. But none of these attainments could detract Nachiketas from his pursuit of the ultimate truth. By making use of his power to discriminate he refused to see any of these as his final objective.
Tam durdarsham goodhamanupravishtham
Guhahitam gahvareshtham puranam
Adhyatmayogadhigamena devam
Yatva dheero harshashokou jahati
The final object of his pursuit is vidya, the subtle all pervading principle that can be conceived only within the deepest recess of oneself. This principle moves through the subtle tunnels within oneself. It is the primordial principle that precedes everything else. This ideal is to be attained by the refinement of oneself to remove all factors that alienates one from this eternal principle. It is to be attained by the practice of adhyatmayoga. Alienation from this principle is the cause of all the traumas inherent in a world full of pleasures and sorrows. By the proper application of intellect one eliminates the alienation from the principle, to attain equanimity, and hence transcends the traumas associated with the duality of pleasures and sorrows.
Etatchrutva samparigruhya martyah
Pravruhyadharmyamanumetamapya
Sa modate modaneeyam hi labdhva
Vivrutam sadma nachiketasam manve
It is very difficult to open up oneself to truth. Pressing practical considerations keeps prompting one to prefer distortions of truth in place of truth. But the pursuit of truth alone can save one from the traumas of this world. Nachiketas has laid himself open for the pursuit of truth without any reservations. He listens intently to the subtle principle that governs changes and chooses to conform to the path of dharma, identifying himself with the subtle principle. He has attained that which brings him pure joy.
Avidyamantare vartamanah
Svayam dheerah panditammanyamanah
Dandramyamanah pariyanti moodha
Andhenaiva neeyamana yatha/ndhah
The concern with non-essential details is avidya. It has a blinding effect. It masks the total picture. Those immersed in the domain of avidya moves around like a blind person being led by another blind person. Because of the profusion of details mastered by them they think of themselves as intelligent and knowledgeable. They foolishly keep circulating here and there in this world without reaching anywhere.
Na samparahah pratibhati balam
Pramdyantam vittamohena moodham
Ayam loko nasti para itimanee
Punahpunarvashampadyate me
Enlightenment is beyond the reach of the immature persons immersed in the non-essential transactions of this world. They act foolishly because they are driven by the desire for worldly possessions, which keeps them attached to this world. They are unable to conceive a world that transcends the one presently being experienced by them. Because of the importance they give to transient objects they get trapped in the clasps of death again and again.
Shravanayabhibahurbhiyo na labhyah
Shrunuvanto/pi bahavo yam na vidyuh
Ashcharyo vakta kushalo/syalabdha
Ashcharyo jnata kushalanushishtah
Vidya is the knowledge that connects this world and the world that transcends this world. It is very difficult to communicate this knowledge. It is not easily available from any source even though its manifestations are everywhere. Even when one encounters these manifestations it is not easily recognized. A qualified master who can effectively communicate this knowledge is a rare wonder. Equally rare and wonderful is a qualified student who can assimilate the knowledge that is communicated by such a qualified master.
Na narena varena prokta esha
Suvijneyo bahudha chintyamanah
Ananya prokte gatiratra nasti
Aneeyan hi atarkyamanupramanat
It is not easily imbibed and expressed by men, by the icons at their command. All icons of men exist in the plane of the intellect. The highest plane at which men communicate with each other is the plane of the intellect. The icons constitute a language through which they can communicate by comparing all inputs with the categorical knowledge which they have stored within themselves. Vidya can not be properly understood by the application of intellect. Its ways can not told by one man to another. It is so subtle that it is beyond all arguments of intellect.
Naisha tarkena matirapaneya
Proka/nyenaiva sujnaya preshtha
Yam tvamapah satya dhrutirbatasi
Tvadrungna bhooyannachiketah prashtah
The receptivity for the subtle vidya can not be cultivated by arguments in the intellectual plane. It can be had only by direct experience by noble souls who has no need to depend on the instructions from others. Nachiketas! You are indeed steadfast in your pursuit of truth. Let there be more and more true seekers like you.
Janamyaham shevadhirityanityam
Nahyadhruvaih prapyate hi dhruvam tat
Tato maya nachiketashchito/gnir
Anityairdravyaih praptavanasmi nityam
Nachiketas says to himself: ‘I realize that all the accompaniments I have here are impermanent. Being impermanent they can not help me to attain the permanent object that is being sought by me. Therefore I am offering all these impermanent things to satisfy the fires of true passion burning within me in the domains of body, mind and intellect. I have to attain the permanent object being sought by me through this sacrifice.”
The objects of this world have no intrinsic value. Any attempt to hold on to them will only pull one down in the process of spiritual evolution. They however attain value when they are used up appropriately to satisfy real needs in the domains of body, mind and intellect. By sacrificing the products of avidya in a proper manner one qualifies himself for the pursuit of vidya.
Kamasyaptim jagatah pratishtham
Kratorantamabhayasya param
Stomam mahadurgayam pratishtham
Drushtva dhrutya dheero nachiketao/tyasrakshi
By boldly encountering death Nachiketas gained access to all that is considered as desirable in this world. Internalizing the phenomenon of change provided him the dynamism to fully involve in the happenings here. The establishment that keeps the universe stable came under his command. Seated in this stability he could reach for the shores yonder where one is free of all fears. He could capture in his mind the grand scheme that is expressed through this universe, and which is the subject of praise for all. But none of these attainments could detract Nachiketas from his pursuit of the ultimate truth. By making use of his power to discriminate he refused to see any of these as his final objective.
Tam durdarsham goodhamanupravishtham
Guhahitam gahvareshtham puranam
Adhyatmayogadhigamena devam
Yatva dheero harshashokou jahati
The final object of his pursuit is vidya, the subtle all pervading principle that can be conceived only within the deepest recess of oneself. This principle moves through the subtle tunnels within oneself. It is the primordial principle that precedes everything else. This ideal is to be attained by the refinement of oneself to remove all factors that alienates one from this eternal principle. It is to be attained by the practice of adhyatmayoga. Alienation from this principle is the cause of all the traumas inherent in a world full of pleasures and sorrows. By the proper application of intellect one eliminates the alienation from the principle, to attain equanimity, and hence transcends the traumas associated with the duality of pleasures and sorrows.
Etatchrutva samparigruhya martyah
Pravruhyadharmyamanumetamapya
Sa modate modaneeyam hi labdhva
Vivrutam sadma nachiketasam manve
It is very difficult to open up oneself to truth. Pressing practical considerations keeps prompting one to prefer distortions of truth in place of truth. But the pursuit of truth alone can save one from the traumas of this world. Nachiketas has laid himself open for the pursuit of truth without any reservations. He listens intently to the subtle principle that governs changes and chooses to conform to the path of dharma, identifying himself with the subtle principle. He has attained that which brings him pure joy.
Saturday, November 24, 2007
Discrimination between the path of Shreyas and the path of Preyas
With his firm resolve Nachiketas has overcome all resistance from his rationalizing intellect and has qualified himself to receive the subtle knowledge that transcends the duality of life and death. The knowledge flows into the awareness of Nachiketas from his relaxation of all the demands of the life in this world. He is now viewing the phenomena of life and death from a plane where there are no constraints imposed by any conditions.
Anyachchreyo/nyadutaiva preya
Te ubhe nanarthe purusham sineetah
Tayoh shreya adadanasya sadhu
Bhavati heeyate/rthadya u preyo vruneeta
In this world a man is held in his position by the actions of two opposing pulls. The first of these is the beckoning of the transcendental plane. By following this pull he reaches higher and higher planes of existence. This is the pull of shreyas. It leads him to prosperity. The second is the pull of the sensual pleasures that tends to keep him as a worldly being. This is the pull of preyas. It tries to keep him anchored in the lowly planes associated with gross pleasures, trapping him in the web of practicalities that prevents him from making any progress.
Shreyashcha preyashcha manushyametat
Tou sampareetya vivinakti dheerah
Shreyohidheerotabhipreyaso vruneete
Preyo mando yogakshemadvruneete
As long as he lives man is entangled in the tug of war between shreyas and preyas. Intelligent persons are able to view this in a detached manner. They recognize that shreyas is superior to preyas. Those who are not so intelligent are caught in the delusion that their welfare is to be sought through the pursuit of preyas. They indulge their mind in the pursuit of sensual pleasures. Their intellect is dedicated to making complex schemes for satisfying the caprices of the indulgent mind.
Sa tvam priyan priyaroopamshchakaman
Abhidhyayannachiketo/tyasrakshih
Naitam srunkam vittamyeemavapto
Yasyan majjanti bahavo manushyah
Nachiketas is one who has recognized his true passions. He has applied his power of discrimination to understand the enticing worldly pleasures for what they are and has resolved not to be bound by these pleasures, in which most of the people remain immersed.
Dooramete vipareete vishoochi
Avidyayacha vidyeti jnata
Vidyabheepsitam nachiketasam manye
Natva kama bahavonlolupanta
Shreyas and preyas spread their influence in opposite ways. The domain governed by shreyas is the domain of vidya. In this domain one converges to the essentiality of objects. The domain governed by preyas is the domain of avidya. In this domain one fritters his resources in the pursuit of non-essential expressions of objects. Nachiketas is not enticed by the objects of worldly sensual pleasures. By refusing to be bound by the worldly desires in the domain of avidya Nachiketas has qualified himself for receiving vidya.
Anyachchreyo/nyadutaiva preya
Te ubhe nanarthe purusham sineetah
Tayoh shreya adadanasya sadhu
Bhavati heeyate/rthadya u preyo vruneeta
In this world a man is held in his position by the actions of two opposing pulls. The first of these is the beckoning of the transcendental plane. By following this pull he reaches higher and higher planes of existence. This is the pull of shreyas. It leads him to prosperity. The second is the pull of the sensual pleasures that tends to keep him as a worldly being. This is the pull of preyas. It tries to keep him anchored in the lowly planes associated with gross pleasures, trapping him in the web of practicalities that prevents him from making any progress.
Shreyashcha preyashcha manushyametat
Tou sampareetya vivinakti dheerah
Shreyohidheerotabhipreyaso vruneete
Preyo mando yogakshemadvruneete
As long as he lives man is entangled in the tug of war between shreyas and preyas. Intelligent persons are able to view this in a detached manner. They recognize that shreyas is superior to preyas. Those who are not so intelligent are caught in the delusion that their welfare is to be sought through the pursuit of preyas. They indulge their mind in the pursuit of sensual pleasures. Their intellect is dedicated to making complex schemes for satisfying the caprices of the indulgent mind.
Sa tvam priyan priyaroopamshchakaman
Abhidhyayannachiketo/tyasrakshih
Naitam srunkam vittamyeemavapto
Yasyan majjanti bahavo manushyah
Nachiketas is one who has recognized his true passions. He has applied his power of discrimination to understand the enticing worldly pleasures for what they are and has resolved not to be bound by these pleasures, in which most of the people remain immersed.
Dooramete vipareete vishoochi
Avidyayacha vidyeti jnata
Vidyabheepsitam nachiketasam manye
Natva kama bahavonlolupanta
Shreyas and preyas spread their influence in opposite ways. The domain governed by shreyas is the domain of vidya. In this domain one converges to the essentiality of objects. The domain governed by preyas is the domain of avidya. In this domain one fritters his resources in the pursuit of non-essential expressions of objects. Nachiketas is not enticed by the objects of worldly sensual pleasures. By refusing to be bound by the worldly desires in the domain of avidya Nachiketas has qualified himself for receiving vidya.
Friday, November 23, 2007
Nachiketas asks for the third boon
When one has pacified the cravings of his physical body and his emotional needs his intellect is free to pursue the knowledge about the transcendental truth. Nachiketas now aspires for this knowledge
Yeyam prete vichikilsa manushye
Asteetyeke nayamasteeti chaike
Etadvidyamanushishtastvavaya/ham
Varanamesha varastruteeya
The transcendental truth persists even beyond the death of a being. When entangled in the web of the concerns of its own being intellect is unable to conceive this truth. So the mind is full of doubts about this truth. Some say that there is nothing beyond death. Some say that a being continues to be even after death in some other form. Nachiketas, the child, now seeks an absolute answer to this question. Only death can answer this question. Only by ridding oneself of the concerns of one’s own being and surrendering totally to death one qualifies to address this question.
Devairatrapi vichikilsitam pura
Nahi suvijneyamanuresha dharmah
Anyam varam nachiketo vruneeshva
Mamoparolseerati ma srujainam
But even now in this condition it is not very easy for the intellect to remain focused on the question. It tends to shy away at the tremendous challenge it confronts at the borderline that separates this world and the other world. It hesitates in the presence of the apparent difficulties for the reconciliation of the inscrutable discontinuities while making a breakthrough across the boundary. All the ideals that the mortals follow in this universe had tried to address this question but rebounded from this mighty wall unable to penetrate it. Apparently the ideals of this world, however glorified they are, have relevance only as long as one lives in this world. So how can one find a source that can sustain the momentum for the pursuit of the transcendental truth? The path of dharma that connects this world with the other world is very subtle and is not easily known by any mortal bound by the concerns of being. Faced with this difficulty the intellect teases itself about dropping the pursuit and applying itself in endeavors that yield more tangible results.
Devairatrapi vichikilsitam kila
Tvam cha mrutyo yanna suvijneyamattha
Vakta chasya tvadruganyo na labhyo
Nanyo varastulya evasya kashchit
But Nachiketas is firm in his resolve to continue with his pursuit. He argues against logics of his intellect. This knowledge about the hereafter had indeed been a subject of debate for devas. All worldly ideals tend to attune themselves to pursue this elusive knowledge. It is also known that this subtle truth can be discerned only by the process of death itself. I came this far and have courted death. Now I should not give up this opportunity but must continue with my pursuit. There can be no better instructor fit to impart this knowledge than this death experience. So this indeed is the third boon that I must seek in the domain of my intellect. I should not waste the powers I have gained by my encounter with death on anything less.
Shatayushah putrapoutran vruneeshva
Bahoon pashoon hastihiranyamashvan
Bhoomermahadayatanam vruneeshva
Svayam cha jeeva sharado yavadichchati
The intellect however continues with its arguments sticking to logics of this world. It tries to advise Nachiketas. “This tremendous potential you have acquired by abandoning yourself to death can be used to seek children and grandchildren with long life spans to give continuity to your lineage in this world. You can use it to husband the many processes, resources, wealth and sensual pleasures. You can become so important and be treated as the ruler of a great part of this world. You yourself could be living for as many years as you wish. Why not apply yourself to these worldly rewards rather than going after the answer for a difficult question, which is beyond the domain of this world?”
Etat tulyam yadi manyase varam
Vruneeshva vittam chirajeevikamcha
Mahabhoomou nachiketastvamedhi
Kamanam tva kamabhajam karomi
The intellect continues. “And how can you be sure that what one can have here is not equal to or better than what one can have in the other world? So why not make use of this boon to get something that is valid here? Why not seek for wealth and longevity? Why not aspire to be a significant person who is sought after by a greater part of the world? Why not try to enjoy all that one can aspire to enjoy in this world?”
Yeye kama durlabhamartyaloke
Sarvan kamamshchandatah prarthayasvah
Ima ramah sarathah saturya
Nahi drusha lambhaneeya manushyaih
Abhiramat prathabhih paricharayasva
Nachiketo maranam ma/nuprakshih
The intellect continues. “You may seek the most sublime objects of desire that are rare in the domain of mortals. And do not worry about their transience. You may own them with their sources so that you can have them at will. These well endowed and accomplished beauties are not accessible to ordinary men. You may enjoy all these keeping them as your servants, with no fear that they will start ruling you. Why not give up the pursuit to know the secrets kept hidden by death and concentrate on all these?”
Shyobhava martyasya yadantakaitat
Sarvendriyanamjarayanti tejah
Apisarvam jeevitamalpam eva
Tavaivahastava nrutyageete
Nachiketas is unmoved by the arguments of the intellect. He rejects all temptations that are rooted in worldliness. He says to himself. “All these are temporary things and vanish without a trace after a short time. Dwelling on them only accelerates the aging of the sense organs. Life by itself is actually insignificant and in this life one should not be enamored by the vehicles for self expression and the happiness associated with artistic involvement. So let me consecrate all these to death itself.”
Na vittena tarapaneeyo manusho
Lapsyamahe vitta madrakshamachettva
Jeevishyamo yavadeeshishyasitvam
Varastu me varaneeyah sa eva
Nachiketas continues to himself. “Wealth can not provide satisfaction to man. When a man stands up and faces the traumas of change boldly he gets all the wealth he wants. And he can keep living only as a subject of death. So none of these things are worthy of my pursuit. Knowledge about the domain that transcends this world is the only boon that is worthy of being sought by my intellect.”
Ajeeryatamamrutanamupetya
Jeeryan martyah kvadhah sthah prajanan
Abhidhyayan varnaratipramodan
Atideerghe jeevite ko rameta
Perceptions change drastically when one faces and accepts the reality of death. Having established contact with the death principle, which is beyond the processes of aging and mortality, it is inconceivable that anyone would want to return to the inferior pleasures associated with the categorizations that keep objects asunder. This being so how can a person like Nachiketas, who is driven by pure passions, after encountering death, can accept a long lifespan enjoying the pleasures of this world, as a worthwhile boon?
Yasminnidam vichikilsanti mrutyo
Yat samparaye mahati broohinastat
Yo/yam varo goodhamanupravishto
Nanyam tasminnachiketa vruneete
Nachiketas has no doubt about what he should seek from his encounter with death. He addresses his death experience: “O! Death, this subtle knowledge that I seek is a subject of doubt for everyone. Tell me about that glorious thing that transacts in the world beyond this world. Give me the boon that I may use my intellect to reach that subtle knowledge. I do not wish to have any other thing in place of this.”
Nachiketas is thus firmly resolved to pursue the subtle knowledge that connects the domain of this world to the domain that transcends this world.
Yeyam prete vichikilsa manushye
Asteetyeke nayamasteeti chaike
Etadvidyamanushishtastvavaya/ham
Varanamesha varastruteeya
The transcendental truth persists even beyond the death of a being. When entangled in the web of the concerns of its own being intellect is unable to conceive this truth. So the mind is full of doubts about this truth. Some say that there is nothing beyond death. Some say that a being continues to be even after death in some other form. Nachiketas, the child, now seeks an absolute answer to this question. Only death can answer this question. Only by ridding oneself of the concerns of one’s own being and surrendering totally to death one qualifies to address this question.
Devairatrapi vichikilsitam pura
Nahi suvijneyamanuresha dharmah
Anyam varam nachiketo vruneeshva
Mamoparolseerati ma srujainam
But even now in this condition it is not very easy for the intellect to remain focused on the question. It tends to shy away at the tremendous challenge it confronts at the borderline that separates this world and the other world. It hesitates in the presence of the apparent difficulties for the reconciliation of the inscrutable discontinuities while making a breakthrough across the boundary. All the ideals that the mortals follow in this universe had tried to address this question but rebounded from this mighty wall unable to penetrate it. Apparently the ideals of this world, however glorified they are, have relevance only as long as one lives in this world. So how can one find a source that can sustain the momentum for the pursuit of the transcendental truth? The path of dharma that connects this world with the other world is very subtle and is not easily known by any mortal bound by the concerns of being. Faced with this difficulty the intellect teases itself about dropping the pursuit and applying itself in endeavors that yield more tangible results.
Devairatrapi vichikilsitam kila
Tvam cha mrutyo yanna suvijneyamattha
Vakta chasya tvadruganyo na labhyo
Nanyo varastulya evasya kashchit
But Nachiketas is firm in his resolve to continue with his pursuit. He argues against logics of his intellect. This knowledge about the hereafter had indeed been a subject of debate for devas. All worldly ideals tend to attune themselves to pursue this elusive knowledge. It is also known that this subtle truth can be discerned only by the process of death itself. I came this far and have courted death. Now I should not give up this opportunity but must continue with my pursuit. There can be no better instructor fit to impart this knowledge than this death experience. So this indeed is the third boon that I must seek in the domain of my intellect. I should not waste the powers I have gained by my encounter with death on anything less.
Shatayushah putrapoutran vruneeshva
Bahoon pashoon hastihiranyamashvan
Bhoomermahadayatanam vruneeshva
Svayam cha jeeva sharado yavadichchati
The intellect however continues with its arguments sticking to logics of this world. It tries to advise Nachiketas. “This tremendous potential you have acquired by abandoning yourself to death can be used to seek children and grandchildren with long life spans to give continuity to your lineage in this world. You can use it to husband the many processes, resources, wealth and sensual pleasures. You can become so important and be treated as the ruler of a great part of this world. You yourself could be living for as many years as you wish. Why not apply yourself to these worldly rewards rather than going after the answer for a difficult question, which is beyond the domain of this world?”
Etat tulyam yadi manyase varam
Vruneeshva vittam chirajeevikamcha
Mahabhoomou nachiketastvamedhi
Kamanam tva kamabhajam karomi
The intellect continues. “And how can you be sure that what one can have here is not equal to or better than what one can have in the other world? So why not make use of this boon to get something that is valid here? Why not seek for wealth and longevity? Why not aspire to be a significant person who is sought after by a greater part of the world? Why not try to enjoy all that one can aspire to enjoy in this world?”
Yeye kama durlabhamartyaloke
Sarvan kamamshchandatah prarthayasvah
Ima ramah sarathah saturya
Nahi drusha lambhaneeya manushyaih
Abhiramat prathabhih paricharayasva
Nachiketo maranam ma/nuprakshih
The intellect continues. “You may seek the most sublime objects of desire that are rare in the domain of mortals. And do not worry about their transience. You may own them with their sources so that you can have them at will. These well endowed and accomplished beauties are not accessible to ordinary men. You may enjoy all these keeping them as your servants, with no fear that they will start ruling you. Why not give up the pursuit to know the secrets kept hidden by death and concentrate on all these?”
Shyobhava martyasya yadantakaitat
Sarvendriyanamjarayanti tejah
Apisarvam jeevitamalpam eva
Tavaivahastava nrutyageete
Nachiketas is unmoved by the arguments of the intellect. He rejects all temptations that are rooted in worldliness. He says to himself. “All these are temporary things and vanish without a trace after a short time. Dwelling on them only accelerates the aging of the sense organs. Life by itself is actually insignificant and in this life one should not be enamored by the vehicles for self expression and the happiness associated with artistic involvement. So let me consecrate all these to death itself.”
Na vittena tarapaneeyo manusho
Lapsyamahe vitta madrakshamachettva
Jeevishyamo yavadeeshishyasitvam
Varastu me varaneeyah sa eva
Nachiketas continues to himself. “Wealth can not provide satisfaction to man. When a man stands up and faces the traumas of change boldly he gets all the wealth he wants. And he can keep living only as a subject of death. So none of these things are worthy of my pursuit. Knowledge about the domain that transcends this world is the only boon that is worthy of being sought by my intellect.”
Ajeeryatamamrutanamupetya
Jeeryan martyah kvadhah sthah prajanan
Abhidhyayan varnaratipramodan
Atideerghe jeevite ko rameta
Perceptions change drastically when one faces and accepts the reality of death. Having established contact with the death principle, which is beyond the processes of aging and mortality, it is inconceivable that anyone would want to return to the inferior pleasures associated with the categorizations that keep objects asunder. This being so how can a person like Nachiketas, who is driven by pure passions, after encountering death, can accept a long lifespan enjoying the pleasures of this world, as a worthwhile boon?
Yasminnidam vichikilsanti mrutyo
Yat samparaye mahati broohinastat
Yo/yam varo goodhamanupravishto
Nanyam tasminnachiketa vruneete
Nachiketas has no doubt about what he should seek from his encounter with death. He addresses his death experience: “O! Death, this subtle knowledge that I seek is a subject of doubt for everyone. Tell me about that glorious thing that transacts in the world beyond this world. Give me the boon that I may use my intellect to reach that subtle knowledge. I do not wish to have any other thing in place of this.”
Nachiketas is thus firmly resolved to pursue the subtle knowledge that connects the domain of this world to the domain that transcends this world.
Monday, November 19, 2007
Application of the first two boons - Secure harmony with this world
Starvation brings out true appetites. By starving the body, mind and intellect of any nourishment, by abandoning them to death, Nachiketas gains insights about the true appetites in their domains. He also realizes the potency of these appetites to achieve great things in their respective domains. Nachiketas then applies himself to intelligently deploy these appetites to aid his spiritual evolution.
Shanta sankalpah sumana yathasyad
Veetamanvir gautamo ma/bhimrutyo
Tvat prasrushtam ma/bhivadet prateeta
Etat trayam prathamam varam vrune
The spirit of Nachiketas had withdrawn from everything when it immersed itself in the encounter with the nothingness of death. He had purged himself of all preconceived notions and stilled his mind. The tides of imagination settled down to reveal the primordial state from where he had started. When the spirit returns to this stillness it could generate violent waves of emotions. The first concern of Nachiketas is that the ancestral body from which he commenced his spiritual journey must have the fortitude to contain the violent tides, and should be capable of containing the enlightened spirit harmoniously.
Gautama, the worldly ancestor of the enlightened soul, is just a packet of processes in the absence of the spirit. It squirms in anguish at the departure of the spirit. It now understands fully the value of the spirit. This anguish when stretched to the limit could make the worldly shell unfit for the habitation of the spirit. So Nachiketas uses the first boon to ensure that the anguish of the earthy being is kept well under control. He uses the power bestowed by the first boon to make the anxieties ruling his worldly shell to settle down.
Yatha purastad bhavita prateeta
Ouddalakeeraruneer matprasrushtah
Sukham ratrih shayita veetamanyu
Tvam dadrushivan mrutyumukhat prasrushtam
When the spirit returns after enlightenment everything in the earthy plane will appear to be exactly as before. But at the same time there will be subtle essential changes.
Uddalakam is a type of honey. The sweetness of complacence characterizes the inertia associated with the gross body. Gross body is a product of this inertia. Aruna is the charioteer of sun, which is the central source from where all processes emanate. Aruna has only the torso and has to depend on the chariot for his movement. The subtle body is the contribution of Aruna. The subtle body while it glows with inner life is dependent on the gross body.
Both the gross body and subtle body are the products of time. When the inner spirit reconciles with death, the extreme expression of change, the passage of time is no more a source of anxiety and fear. Then the gross body as well as the subtle body will not go back to their earlier confusions. They will enjoy restful sleep in the nights as they will be free from all agitations. The spirit while descending from the domain of death, from the state of deep meditation, cleanses all the substrates that support it. The gross body and subtle body are liberated from the clutches of death, from the fear of death, when the enlightened spirit descends.
Svargaloke na bhayam kinchinasti
Na tatra/tvam na jaraya vibheti
Ubhe teerta/shanaya pipase
Shokatigo modate svargalokeh
The domain of ideals is free from fear. Ideals remain fresh and unaffected whatever is made out of them. The products inspired by ideals are subject to change but the ideals per se are unaffected by the passage of time. Hence death does not rule over them. An idealist identifies with his ideals. He is moved neither by the cravings for the gross inputs nor by the thirst for the satisfaction of unworthy passions. By transcending hunger and thirst at all levels he is free to identify with his ideals totally. He overcomes all sorrows and enjoys the delightful stay in the heaven of ideals.
Sa tvamagnim svargya madhyeshi mrutyo
Prabroohi tam shraddadhanaya mahyam
Svargaloka amrutatvam bhajante
Etat dviteeyena vrune varena
The domain of worldly living is ruled by attachments. Contrary to this the heaven of ideals is the domain of total detachment. The process of death stands at the boundary between these two domains. The knowledge pertaining to the transition from the domain of earthly mortality to the domain of heavenly immortality is contained in the process of death. So the child Nachiketas looks up to the death experience to get instructions on how to secure entry to the blissful domain of ideals.
Prate braveemi tadu me nibodha
Svargyamagnim nachiketah prajanam
Anantalokaptimatho pratishtham
Vidhi tvametannihitam guhayam
On being sought by Nachiketas the death experience sets about to instruct Nachiketas about the fire of passion that can transport him from the domain of worldly living to the heavenly domain of ideals. This passion is very potent. Essentially this passion remains hidden in the subtle inner space within oneself. The innumerable worlds one weave around oneself are established in this passion.
Lokadimagnim tamuvacha tasmai
Ya ishtaka yavateerva yatha va
Sa chapi tat pratyavadadyathoktam
Athasya mrutyuh punaraha tushtah
Deep reflection is needed to recognize and understand the passion that carries one from the mortality of the earthy existence to the heavenly state of ideals untouched by death. Any concern for the possessions in this world is sufficient to distract one from the reflection. One has to abandon oneself to death and be totally free of all concerns to conceive that passion. When Nachiketas gave himself to death he could recognize the primordial passion that supports all domains. He could also discern the equipment and organization to be employed for harnessing that passion for spiritual evolution. Nachiketas was a good student. He was attentive and absorbed the knowledge accurately and reproduced it.
Tamabraveel priyamano mahatma
Varam tavehadyadadami bhooyah
Tavaiva namna bhavitayamagnih
Srungkam chemamanekaroopam gruhana
The dedication of Nachiketas also earns a bonus. He is blessed that the fire that lead one from the domain of mortality to the domain of immortality will henceforth be known as Nachiketa fire. In the domain that transcends this world this fire is a singular phenomenon. When manifested here it takes several forms depending on the person acting as a vessel for carrying the fire. The equanimity experienced by Nachiketas while courting death also reveals to him the unity in the diversity of paths followed for the propitiation and harnessing of the Nachiketa fire.
Trinachiketastribhiretya sandhim
Trikarma krittarati janmamrutyu
Brahmajajnam devameedyam viditva
Neechayyemam shantimantyantametih
In this world the primordial passion manifests in three forms - in the domains of body, mind and intellect. To experience inner peace these fires of passion are to be propitiated and appeased by appropriate actions. Only after attaining this peace one can conceive the supreme principle from which Brahman, the essence of the universe, is born.
Trinachiketastrayametadviditva
Ya evam vidvamshchinute nachiketam
Sa mrutyupasham puratah pranodya
Shokatigo modate svargaloke
By discerning the trilogy of Nachiketa fire, by recognizing the cravings in the domains of body, mind and intellect and disciplining oneself to consummate all actions in these fires one overcomes the bondage imposed by death. He is no more worried about the time dependent events and phenomena. Thus overcoming all the sorrows associated with the functions of time he rejoices in the domain of time independent ideals.
Esha te/gnir nachiketa svargyoyam
Avruneeta dviteeyna varena
Etamagnim pravakshyanti janasa
Truteeyam varam Nachiketo vruneeshva
Idealism is an inspiring thing. The Nachiketa fire that was sought by the second boon will thus become popular and spread among all those who pursue prosperity and peace. Now with the tranquility bestowed by this prosperity and peace Nachiketas is free to pursue higher pursuits. Now he is ready to use the third boon to know about the subtle secrets beyond this world.
Shanta sankalpah sumana yathasyad
Veetamanvir gautamo ma/bhimrutyo
Tvat prasrushtam ma/bhivadet prateeta
Etat trayam prathamam varam vrune
The spirit of Nachiketas had withdrawn from everything when it immersed itself in the encounter with the nothingness of death. He had purged himself of all preconceived notions and stilled his mind. The tides of imagination settled down to reveal the primordial state from where he had started. When the spirit returns to this stillness it could generate violent waves of emotions. The first concern of Nachiketas is that the ancestral body from which he commenced his spiritual journey must have the fortitude to contain the violent tides, and should be capable of containing the enlightened spirit harmoniously.
Gautama, the worldly ancestor of the enlightened soul, is just a packet of processes in the absence of the spirit. It squirms in anguish at the departure of the spirit. It now understands fully the value of the spirit. This anguish when stretched to the limit could make the worldly shell unfit for the habitation of the spirit. So Nachiketas uses the first boon to ensure that the anguish of the earthy being is kept well under control. He uses the power bestowed by the first boon to make the anxieties ruling his worldly shell to settle down.
Yatha purastad bhavita prateeta
Ouddalakeeraruneer matprasrushtah
Sukham ratrih shayita veetamanyu
Tvam dadrushivan mrutyumukhat prasrushtam
When the spirit returns after enlightenment everything in the earthy plane will appear to be exactly as before. But at the same time there will be subtle essential changes.
Uddalakam is a type of honey. The sweetness of complacence characterizes the inertia associated with the gross body. Gross body is a product of this inertia. Aruna is the charioteer of sun, which is the central source from where all processes emanate. Aruna has only the torso and has to depend on the chariot for his movement. The subtle body is the contribution of Aruna. The subtle body while it glows with inner life is dependent on the gross body.
Both the gross body and subtle body are the products of time. When the inner spirit reconciles with death, the extreme expression of change, the passage of time is no more a source of anxiety and fear. Then the gross body as well as the subtle body will not go back to their earlier confusions. They will enjoy restful sleep in the nights as they will be free from all agitations. The spirit while descending from the domain of death, from the state of deep meditation, cleanses all the substrates that support it. The gross body and subtle body are liberated from the clutches of death, from the fear of death, when the enlightened spirit descends.
Svargaloke na bhayam kinchinasti
Na tatra/tvam na jaraya vibheti
Ubhe teerta/shanaya pipase
Shokatigo modate svargalokeh
The domain of ideals is free from fear. Ideals remain fresh and unaffected whatever is made out of them. The products inspired by ideals are subject to change but the ideals per se are unaffected by the passage of time. Hence death does not rule over them. An idealist identifies with his ideals. He is moved neither by the cravings for the gross inputs nor by the thirst for the satisfaction of unworthy passions. By transcending hunger and thirst at all levels he is free to identify with his ideals totally. He overcomes all sorrows and enjoys the delightful stay in the heaven of ideals.
Sa tvamagnim svargya madhyeshi mrutyo
Prabroohi tam shraddadhanaya mahyam
Svargaloka amrutatvam bhajante
Etat dviteeyena vrune varena
The domain of worldly living is ruled by attachments. Contrary to this the heaven of ideals is the domain of total detachment. The process of death stands at the boundary between these two domains. The knowledge pertaining to the transition from the domain of earthly mortality to the domain of heavenly immortality is contained in the process of death. So the child Nachiketas looks up to the death experience to get instructions on how to secure entry to the blissful domain of ideals.
Prate braveemi tadu me nibodha
Svargyamagnim nachiketah prajanam
Anantalokaptimatho pratishtham
Vidhi tvametannihitam guhayam
On being sought by Nachiketas the death experience sets about to instruct Nachiketas about the fire of passion that can transport him from the domain of worldly living to the heavenly domain of ideals. This passion is very potent. Essentially this passion remains hidden in the subtle inner space within oneself. The innumerable worlds one weave around oneself are established in this passion.
Lokadimagnim tamuvacha tasmai
Ya ishtaka yavateerva yatha va
Sa chapi tat pratyavadadyathoktam
Athasya mrutyuh punaraha tushtah
Deep reflection is needed to recognize and understand the passion that carries one from the mortality of the earthy existence to the heavenly state of ideals untouched by death. Any concern for the possessions in this world is sufficient to distract one from the reflection. One has to abandon oneself to death and be totally free of all concerns to conceive that passion. When Nachiketas gave himself to death he could recognize the primordial passion that supports all domains. He could also discern the equipment and organization to be employed for harnessing that passion for spiritual evolution. Nachiketas was a good student. He was attentive and absorbed the knowledge accurately and reproduced it.
Tamabraveel priyamano mahatma
Varam tavehadyadadami bhooyah
Tavaiva namna bhavitayamagnih
Srungkam chemamanekaroopam gruhana
The dedication of Nachiketas also earns a bonus. He is blessed that the fire that lead one from the domain of mortality to the domain of immortality will henceforth be known as Nachiketa fire. In the domain that transcends this world this fire is a singular phenomenon. When manifested here it takes several forms depending on the person acting as a vessel for carrying the fire. The equanimity experienced by Nachiketas while courting death also reveals to him the unity in the diversity of paths followed for the propitiation and harnessing of the Nachiketa fire.
Trinachiketastribhiretya sandhim
Trikarma krittarati janmamrutyu
Brahmajajnam devameedyam viditva
Neechayyemam shantimantyantametih
In this world the primordial passion manifests in three forms - in the domains of body, mind and intellect. To experience inner peace these fires of passion are to be propitiated and appeased by appropriate actions. Only after attaining this peace one can conceive the supreme principle from which Brahman, the essence of the universe, is born.
Trinachiketastrayametadviditva
Ya evam vidvamshchinute nachiketam
Sa mrutyupasham puratah pranodya
Shokatigo modate svargaloke
By discerning the trilogy of Nachiketa fire, by recognizing the cravings in the domains of body, mind and intellect and disciplining oneself to consummate all actions in these fires one overcomes the bondage imposed by death. He is no more worried about the time dependent events and phenomena. Thus overcoming all the sorrows associated with the functions of time he rejoices in the domain of time independent ideals.
Esha te/gnir nachiketa svargyoyam
Avruneeta dviteeyna varena
Etamagnim pravakshyanti janasa
Truteeyam varam Nachiketo vruneeshva
Idealism is an inspiring thing. The Nachiketa fire that was sought by the second boon will thus become popular and spread among all those who pursue prosperity and peace. Now with the tranquility bestowed by this prosperity and peace Nachiketas is free to pursue higher pursuits. Now he is ready to use the third boon to know about the subtle secrets beyond this world.
Friday, November 16, 2007
Death Offers Three Boons to Nachiketas
By surrendering himself in the domains of body, mind and intellect Nachiketas earns the enlightenment in these domains.
Vaishvanarah pravishanti
Atithir braahmano grhaan
Tasyaitaam shaantim kurvanti
Hara vaivasvatodakam
Nachiketas looks at death as Vaivasvata, the son of Vivasvan. Vivasvan lights up the universe with his rays. Nachiketas realizes that the darkness of mystery surrounding death is the corollary to the brilliant sense of purpose emanating from an enlightened mind. So he acknowledges death as a qualified teacher who can provide him proper lessons on life.
An ideal is the object of one’s true love. Passion is the energy that draws one to an ideal. All legitimate movements in life are in fact the pursuits of true loves. The fire of passion consummates the objects offered to it.
The fire of passion is like a Brahmin entering a home as a guest. It is to be tended with respect and its appetite is to be appeased appropriately. Only then the household will enjoy prosperity. Total blissful dissolution of oneself happens when one uses all possessions to consummate his passions. The passions are extinguished only when he has totally given himself up in this process. Death, the son of Vivasvan fetches the water to quench the passions of mortal beings.
Ashaprateekshe samgatam soonrutam
Cheshtapoorte putra pashum shvasarvaan
Etatvrunkete purushasyalpamedhaso
Yasyaanashnan vasati brahmano gruhe
The fire of passion is important for a virile being in this universe. If a dumb man drowned in anxieties and fears ignores his passions it is like neglecting a Brahmin guest visiting his home without giving him proper hospitality. His life will be a compromise. Whatever he does will become meaningless. His aspirations will be without point. His hopes will be vague. His environment will be polluted. His perceptions will be skewed. His projects will cater only to fleeting fancies. The products emanating from him will be of doubtful usage. The processes and other things associated with him will not serve any useful purpose.
Tisroratriryadavatseer gruheme
Anashnan brahmannatithir namasyah
Namaste/stubrahman svastime/stu
Tasmaat prati treen varaan vruneeshva
Nachiketas had been contemplating about death for three nights. It was as if he had entered the domain of death as a guest and stayed there for three days. He had deprived himself of any kind of worldly food. He had fasted for three nights to distill his passions in the domains of body, mind and intellect to extract their essence. By this fasting he became eligible for three boons, in the domains of body, mind and intellect. The fasting had brought the passions in these domains to a crescendo. The intensity of the passions in these domains provided him the power to go after the objects of his desire.
The lord of death had granted him three boons as a reward for his fasting, which had spanned over three nights.
Vaishvanarah pravishanti
Atithir braahmano grhaan
Tasyaitaam shaantim kurvanti
Hara vaivasvatodakam
Nachiketas looks at death as Vaivasvata, the son of Vivasvan. Vivasvan lights up the universe with his rays. Nachiketas realizes that the darkness of mystery surrounding death is the corollary to the brilliant sense of purpose emanating from an enlightened mind. So he acknowledges death as a qualified teacher who can provide him proper lessons on life.
An ideal is the object of one’s true love. Passion is the energy that draws one to an ideal. All legitimate movements in life are in fact the pursuits of true loves. The fire of passion consummates the objects offered to it.
The fire of passion is like a Brahmin entering a home as a guest. It is to be tended with respect and its appetite is to be appeased appropriately. Only then the household will enjoy prosperity. Total blissful dissolution of oneself happens when one uses all possessions to consummate his passions. The passions are extinguished only when he has totally given himself up in this process. Death, the son of Vivasvan fetches the water to quench the passions of mortal beings.
Ashaprateekshe samgatam soonrutam
Cheshtapoorte putra pashum shvasarvaan
Etatvrunkete purushasyalpamedhaso
Yasyaanashnan vasati brahmano gruhe
The fire of passion is important for a virile being in this universe. If a dumb man drowned in anxieties and fears ignores his passions it is like neglecting a Brahmin guest visiting his home without giving him proper hospitality. His life will be a compromise. Whatever he does will become meaningless. His aspirations will be without point. His hopes will be vague. His environment will be polluted. His perceptions will be skewed. His projects will cater only to fleeting fancies. The products emanating from him will be of doubtful usage. The processes and other things associated with him will not serve any useful purpose.
Tisroratriryadavatseer gruheme
Anashnan brahmannatithir namasyah
Namaste/stubrahman svastime/stu
Tasmaat prati treen varaan vruneeshva
Nachiketas had been contemplating about death for three nights. It was as if he had entered the domain of death as a guest and stayed there for three days. He had deprived himself of any kind of worldly food. He had fasted for three nights to distill his passions in the domains of body, mind and intellect to extract their essence. By this fasting he became eligible for three boons, in the domains of body, mind and intellect. The fasting had brought the passions in these domains to a crescendo. The intensity of the passions in these domains provided him the power to go after the objects of his desire.
The lord of death had granted him three boons as a reward for his fasting, which had spanned over three nights.
The Encounter with Death
The unknown instills fear. While encountering the unknown the first instinct is to wish it away. Such wishful thinking, with all the apparent comfort it may seem to provide, takes one away from reality. It is a deluded existence. In that state of delusion one tends to believe that the trauma of death is something that happens only to others. The primary step in the search for truth is the acceptance of the fact that the phenomenon of death applies very much to oneself. While facing the stark reality of one’s own mortality the delusions that were used to prop up the wishful thinking falls away and one acquires the freedom to perceive truth as it is.
With the total acceptance of the reality that one is bound by death, the child Nachiketas acquires the authority to venture into the secrets that connect this domain of mortality with the immortality that transcends this domain. He says to himself:
Bahoonaamemi prathamo
Bahoonaamemi madhyamaah
Kimsvid yamasya kartavyam
Yanmaya/dya karishyati
‘This process of death is not something that is being initiated by me. I am the predecessor to the many who will be gobbled up by death after me. But this is an ongoing process and I am only one of the many rushing towards death right now. What exactly is the purpose of this process? And what can I meaningfully contribute to it by my participation?’
Nachiketas is talking the language of one who wants to belong totally. For any entity the penultimate process is the process of consummation that takes away its identity. Shedding of identity is a negative experience as long as one wants to hold on to one’s ego. When one gives up ego it becomes a positive experience. Nachiketas is fully prepared for this sacrifice and boldly reflects on what he can contribute in the final act of consummation.
Anupashya yathapoorve
Pratipashya tathaapare
Sasyamiva martyah pachyateh
Sasyamiva jayate punah
Generally men don’t confront death intelligently. They have seen and heard about the deaths that have happened before. And they keep anticipating the death of others. The unknown, however, is not eliciting in the minds of men the curiosity to know. Instead, it clouds the faculties for understanding by anxiety and fear making proper knowing difficult. In such a dumb state intelligence is frozen and men get consumed like vegetation and gets reborn as vegetation again and again. By confronting death without fear Nachiketas frees his intelligence to pursue deeper spiritual questions.
With the total acceptance of the reality that one is bound by death, the child Nachiketas acquires the authority to venture into the secrets that connect this domain of mortality with the immortality that transcends this domain. He says to himself:
Bahoonaamemi prathamo
Bahoonaamemi madhyamaah
Kimsvid yamasya kartavyam
Yanmaya/dya karishyati
‘This process of death is not something that is being initiated by me. I am the predecessor to the many who will be gobbled up by death after me. But this is an ongoing process and I am only one of the many rushing towards death right now. What exactly is the purpose of this process? And what can I meaningfully contribute to it by my participation?’
Nachiketas is talking the language of one who wants to belong totally. For any entity the penultimate process is the process of consummation that takes away its identity. Shedding of identity is a negative experience as long as one wants to hold on to one’s ego. When one gives up ego it becomes a positive experience. Nachiketas is fully prepared for this sacrifice and boldly reflects on what he can contribute in the final act of consummation.
Anupashya yathapoorve
Pratipashya tathaapare
Sasyamiva martyah pachyateh
Sasyamiva jayate punah
Generally men don’t confront death intelligently. They have seen and heard about the deaths that have happened before. And they keep anticipating the death of others. The unknown, however, is not eliciting in the minds of men the curiosity to know. Instead, it clouds the faculties for understanding by anxiety and fear making proper knowing difficult. In such a dumb state intelligence is frozen and men get consumed like vegetation and gets reborn as vegetation again and again. By confronting death without fear Nachiketas frees his intelligence to pursue deeper spiritual questions.
The Theme of Kathopanishad
Kathopanishad attempts to grasp the principle of Brahman by exploring the nature of life
A principle comes to focus when it is denied. Eternal principles get polished only through violent debates that try to extinguish them. Here the denial of the principle of life is done by Usan, the conservative parent.
Usan ha vai vajasravasah sarvavedasam dadou
Tasya ha nachiketanamaputra asa
Usan is obsessed with holding onto the objects of desire. He also craves for the glory accompanying the performance of sacrifices. In the grand sacrifice of life where everything is to be given away Usan acts as a miser intent on absorbing all vital resources giving out as little as possible. The prana principle in him dominates over the apana principle.
A thesis gives life to its antithesis. Nachiketas is the son of Usan. Nachiketas is the fire of pure passion. When one has inhaled fully the inner urge to let out the breath becomes powerful. The relief of letting out the breath is as intense as the joy of taking it in. Usan, the conservative parent, lives in all of us. But so does Nachiketas the child.
Tam ha kumaram santam dakshinasu neeyamaanaasu shradha/avivesha
So/manyata
Peetodaka jagadhtruna dugdhadohanreendriyah
Anandaa naama te lokastan sa gachchati tadadat
As Nachiketas watch the miserly behavior of Usan the urge to give away all accumulations keeps growing. Just as Usan wants to be pure prana Nachiketas wants to be pure apana. Even though Nachiketas is a child he carefully observes the nature of the gifts being given away in the sacrifice being performed by his father. He says to himself: “These cows can not drink water. They refuse to eat the grass offered to them. They have stopped yielding milk. A person giving away only such cows ends up in the domain of unhappiness.”
The most sublime form of giving is giving someone a connection to the flux that converges to the central ideal that holds everyone together. But this type of giving can be done only by parting with some amount of personal power. A spiritually evolved person knows the art of giving. He will delegate everything and is fully prepared to remain without any feeling of personal power. The authoritarian parent, on the other hand wants to delegate only the vestigial processes that do not count. He wants to cling to the lifelines exclusively because he feels that giving out any of that will erode his personal power. Such authoritarian behavior takes one to a joyless existence.
Sa hovacha pitata taru kasmaimam dasyati iti
Dviteeyam truteeyam tam hovacha
Mrutyuve tvadadat iti
The childlike instinct in the seeker asserts itself through the words of Nachiketas to question the validity of the actions of his parental nature. Nachiketas asks his father: “To whom are you going to give me?” He repeated the question thrice. The three repetitions are addressed to the parental behavior in the domains of body, mind and intellect. A question when properly asked contains its answer. To his questions Nachiketas gets the answer: ‘You are being given away to death”.
Is this an act of exasperation on the part of Usan? No. It is an act of enlightenment. There is no exasperation anywhere in Upanishad. Every word, every nuance, in Upanishads is an instrument for enlightenment. The direct question of the uncompromising child, still in touch with divinity, is addressed to the body, mind and intellect of the worldly conservative parent. Nachiketas is challenging the reluctance to change that is the characteristic of a conservative. Death is only the extreme form of change where the magnitude of the transformation and the uncertainties of the hereafter are exemplified ad infinitum. The declaration of Usan that he gives up the acquisition closest to his heart, his son, to death is an act of consecration. He is now no more afraid of the phenomenon of change. It is this total acceptance of change that makes spiritual progress possible.
The dialogue Nachiketas has with death reveals the subtle principles of the phenomenon of life. This is the theme of Kathopanishad.
A principle comes to focus when it is denied. Eternal principles get polished only through violent debates that try to extinguish them. Here the denial of the principle of life is done by Usan, the conservative parent.
Usan ha vai vajasravasah sarvavedasam dadou
Tasya ha nachiketanamaputra asa
Usan is obsessed with holding onto the objects of desire. He also craves for the glory accompanying the performance of sacrifices. In the grand sacrifice of life where everything is to be given away Usan acts as a miser intent on absorbing all vital resources giving out as little as possible. The prana principle in him dominates over the apana principle.
A thesis gives life to its antithesis. Nachiketas is the son of Usan. Nachiketas is the fire of pure passion. When one has inhaled fully the inner urge to let out the breath becomes powerful. The relief of letting out the breath is as intense as the joy of taking it in. Usan, the conservative parent, lives in all of us. But so does Nachiketas the child.
Tam ha kumaram santam dakshinasu neeyamaanaasu shradha/avivesha
So/manyata
Peetodaka jagadhtruna dugdhadohanreendriyah
Anandaa naama te lokastan sa gachchati tadadat
As Nachiketas watch the miserly behavior of Usan the urge to give away all accumulations keeps growing. Just as Usan wants to be pure prana Nachiketas wants to be pure apana. Even though Nachiketas is a child he carefully observes the nature of the gifts being given away in the sacrifice being performed by his father. He says to himself: “These cows can not drink water. They refuse to eat the grass offered to them. They have stopped yielding milk. A person giving away only such cows ends up in the domain of unhappiness.”
The most sublime form of giving is giving someone a connection to the flux that converges to the central ideal that holds everyone together. But this type of giving can be done only by parting with some amount of personal power. A spiritually evolved person knows the art of giving. He will delegate everything and is fully prepared to remain without any feeling of personal power. The authoritarian parent, on the other hand wants to delegate only the vestigial processes that do not count. He wants to cling to the lifelines exclusively because he feels that giving out any of that will erode his personal power. Such authoritarian behavior takes one to a joyless existence.
Sa hovacha pitata taru kasmaimam dasyati iti
Dviteeyam truteeyam tam hovacha
Mrutyuve tvadadat iti
The childlike instinct in the seeker asserts itself through the words of Nachiketas to question the validity of the actions of his parental nature. Nachiketas asks his father: “To whom are you going to give me?” He repeated the question thrice. The three repetitions are addressed to the parental behavior in the domains of body, mind and intellect. A question when properly asked contains its answer. To his questions Nachiketas gets the answer: ‘You are being given away to death”.
Is this an act of exasperation on the part of Usan? No. It is an act of enlightenment. There is no exasperation anywhere in Upanishad. Every word, every nuance, in Upanishads is an instrument for enlightenment. The direct question of the uncompromising child, still in touch with divinity, is addressed to the body, mind and intellect of the worldly conservative parent. Nachiketas is challenging the reluctance to change that is the characteristic of a conservative. Death is only the extreme form of change where the magnitude of the transformation and the uncertainties of the hereafter are exemplified ad infinitum. The declaration of Usan that he gives up the acquisition closest to his heart, his son, to death is an act of consecration. He is now no more afraid of the phenomenon of change. It is this total acceptance of change that makes spiritual progress possible.
The dialogue Nachiketas has with death reveals the subtle principles of the phenomenon of life. This is the theme of Kathopanishad.
Introduction - "The Spirit of Life"
For a living being the most fascinating enigma is the phenomenon of life. As he himself is entrapped in the phenomenon he finds it extremely difficult to understand it clearly. Detachment is a necessary condition for clear understanding. But life is something to which man clings on with desperation and knowledge about the true nature of life eludes him.
This subtle nature of life is brought out in the verse that serves as an introduction to Kathopanishad. A free translation of the Sanskrit verse is given below.
"Life!
It is the divine spirit
That dwells in a cavern of subtlety
That contains all mortal beings.
It sprints like a restless horse
Even while anchored
In a haven of sensibilities.
The spirit of life
Wanders from form to form
Carrying with it
The residues of karmas.
It never dies
And continues in various forms
In bodies
That were offered to it by nature.
It moves in and out
Imposing its subtle governance
On forms that host its presence.
Knowing it is to be with Brahman."
This subtle nature of life is brought out in the verse that serves as an introduction to Kathopanishad. A free translation of the Sanskrit verse is given below.
"Life!
It is the divine spirit
That dwells in a cavern of subtlety
That contains all mortal beings.
It sprints like a restless horse
Even while anchored
In a haven of sensibilities.
The spirit of life
Wanders from form to form
Carrying with it
The residues of karmas.
It never dies
And continues in various forms
In bodies
That were offered to it by nature.
It moves in and out
Imposing its subtle governance
On forms that host its presence.
Knowing it is to be with Brahman."
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