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The spirit of Nachiketas had withdrawn from everything when it immersed itself in the encounter with the nothingness of death.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.
Monday, November 19, 2007
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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