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Eight Upanishads (Topic-wise) Part 24

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Part 23

Chapter 6 JnAna and MokshA

6-5   Katha Upanishad

6-5-33 Katha 2.3.7 to 2.3.11                                                                                              A refined mind is needed for Self-knowledge. Refining is gradual. The mountaineers gradually go from base to base as they climb higher so that they get used to the rarified atmosphere. From the grossest state, the mind cannot comprehend the subtle AtmA. Therefore, the withdrawal takes place one step at a time. It is Arundati Darsana method. The principle is that the controller is subtler and more powerful than the controlled. The steps in sequence are: – Withdraw from the world and identify with the body. Then withdraw from the body and identify with the sense organs. Withdraw from the sense organs and identify with the mind; the latter is subtler and more powerful and therefore controls the former. The intellect is subtler than the mind. The mind represents the doubting faculty. The intellect rationally analyses and removes the doubt. Therefore, the intellect is stronger than the mind. Now expand the mind by identifying with Hiranyagarbha, the total intellect by understanding that the individual does not exist separate from the total. Beyond Hiranyagarbha is the cosmic causal body which is unmanifest.

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Eight Upanishads (Topic-wise) Part 23

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Part 22

Chapter 6 JnAna and Moksha

6-5 Katha Upanishad

6-5-29 Katha 2.2.12 to 2.2.15 Self is non-dual. A wise man knows that Self in his body is same as in other bodies. He is therefore free from duality which is the cause of suffering. A Self-realized person is established in bliss unlike an ignorant person. The Self which is of the nature of consciousness lends sentiency to sense organs and sentient sense organs lends sentiency to other parts of the body. Sentiency enables them to fulfil varied desires. An intelligent person is however not interested in ephemeral material desires. He is seeker of Self-knowledge which ensures permanent happiness and peace. By Self-knowledge, he claims that his true nature is Self, the consciousness. Consciousness is self-luminous. Nothing can illumine it. It is the light of lights. In its presence, sun, moon, stars, lightening and fire shines. It is all-pervasive and beyond the realm of worldly objects, whether sun, moon, etc.

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Eight Upanishads (Topic-wise) Part 22

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Part 21

Chapter 6 JnAna and Moksha

6-5 Katha Upanishad

6-5-25 Katha 2.1.12 to 2.1.15 JivAtamA, i.e., embodied Self is as though situated in the heart of the body. It is Consciousness that illumines thoughtful and thoughtless states of the mind. The heart is of the size of the fist and the mind is imagined of the size of the thumb. The non-dual Self is the Lord of the past, present and the future. Although it appears to be limited in size, it is the limitless, all-pervading and is non-dual. The space within the pot is viewed as limited space. Upon inquiry, we understand that the expression limited space is a delusion. The space is neither inside nor outside the pot, but all pots are within the space. In the same way, Consciousness is neither within nor without the heart; everything is within consciousness. After knowing that I am the limitless consciousness, I never feel insecure. It is this Consciousness that Nachiketa has sought to know in the third boon.

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Eight Upanishads (Topic-wise) Part 21

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Part 20

Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-23 Katha 2.1.5 to 2.1.10 Some technical terms used by the Upanishad need explanation. Brahman is all-pervading Original Consciousness (OC). It is AtmA at the individual level. The OC manifests through matter, the Reflecting Medium (RM). It is Reflected Consciousness (RC). OC is only one, but RCs are as many as RMs. The quality of RC depends upon RM. The OC remains unaffected. The material universe is divided into three pairs: three belonging to the microcosm and three belonging to macrocosm. Consciousness reflects in any of the six mediums. There are 6 mediums RM1 to RM6 and six reflected consciousness RC1 to RC6. At the individual level, there are three mediums: RM1 (physical -gross), RM2 (mental-subtle) and RM3 -causal.

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Eight Upanishads (Topic-wise) Part 20

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Part 19

Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-14 Katha 1.3.11 The unmanifested (Avyakta) is higher than mahat, the Purusha is higher than the unmanifested. Purusha is the highest. He is the highest goal.
At the end of a cycle of creation called pralaya, the world resolves in Brahman and is in potential and causal state. It is the ‘unmanifested’ mentioned in the mantra above. It is the maya power of Brahman. Brahman is also called Purusha. In the next cycle of creation, cosmic subtle body is the first born and creation of names and forms unfolds in stages. The cosmic subtle body is Hiranyagarbha, also called mahat. The unmanifest causal body is superior to Hiranyagarbha. Beyond this unmanifest, there is another unmanifest called Brahman (BG 8.20) or Purusha. The universe has two states, namely, unmanifest (potential form) and manifested names and forms. To know Brahman is the highest human goal, i.e., moksha.

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Eight Upanishads (Topic-wise) Part 19

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Part 18

Chapter 6 JnAna and Moksha

6-5 Katha Upanishad

6-5-9 Katha 1.2.25 The mantra reads: How can one know thus as to where It (the Self) is, for which both the Brahmin and the Kshatriya become food, and for which death takes the place of a curry? Brahma Sutra 1.2.9 clarifies who is the eater. Is it fire or the individual soul, or is it the supreme Self? The doubt is because Nachiketa has asked Yama about three entities-fire, individual soul, and the supreme Self.

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Eight Upanishads (Topic-wise) Part 18

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Part17

Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-1 Katha 1.2.12 and 1.2.13 The Self (AtmA) is not perceptible to sense organs. Neither is It available for inference. It is hidden in the intellect like a cave enveloped in darkness of ignorance causing miseries. It is a figurative expression as the elf is infinite, all-pervading and cannot be hidden. It is the witnessing consciousness of both the happy and sad states of the mind. An aspirant first hears about this Truth from an enlightened teacher. If he has any doubts, he gets it resolved by the teacher. He is now intellectually assured about the teachings. Stii, he may not be able to align the life with the teaching because of habitual tendencies. To overcome it, he reflects upon what he has learnt by constant meditation on the teachings. It is Vedantic meditation, nidhidhyAsana. He meditates on the Self withdrawing his mind from external objects. Eventually his life conforms to the teachings. He achieves the fulfilment of the highest human goal. He learns that all sense pleasures are but fragmentary reflections of that one supreme joy found in the true Self alone. Yama says that Nachiketa will realize the Truth as he has shown the highest discrimination and sincerity of purpose. The mansion of Brahman is wide open for him.

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Eight Upanishads (Topic-wise) Part 17

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Part 16

Chapter 6 JnAna and Moksha
6-4 Kaivalya Upanishad
6-4-1 Kaivalya 8 to 10
Brahman is the only reality. The empirical world has borrowed existence. Brahma, Vishnu, Siva, and Indra are manifestations of Brahman. The empirical world beginning with time and unfolding of vital forces and fire are manifestations of Brahman. By knowing that Brahman as Self, one conquers the tyranny of death that batters everyone. By Self-knowledge only, one can cross the scourge of time. There is no method other than this. Karma Yoga, UpAsanA Yoga and Bhakti Yoga are supportive disciplines for purifying the mind for gaining knowledge.

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Upadesha SahAsri Chapter 19 Conversation between AtmA and the mind (Part 2)

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Part 1

19.14 (part) All controversies should be resolved into something which is finally existent. Take the example of enquiry. Before enquiry there are views and counter views, and they are resolved into a verdict which is the truth or the substratum. Likewise debate about existence and non-existence is resolved in substratum, i.e., AtmA.

19.15 Shankaracharya discards the theory of emptiness. The debate whether the perceived duality is non-existent (empty) or not is possible only if it is accepted that there is something which makes the debate possible.

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Eight Upanishads (Topic-wise) Part 16

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Part 15

Chapter 6 JnAna and Moksha
6-2 Aitareya Upanishad
6-2-1 Aitareya 1.3.13 and 1.3.14
Ai 1.3.12 in chapter 5 has described the entry of Brahman in the body of jivA. The embodied Brahman is jivAtmA. The sentient jivA is a combination of consciousness (AtmA) and mind-body. And AtmA is not different from Brahman. It is an Upanishadic Great Statement ( Mahavakya). A jivA however forgets this fact due to the veiling power of mAyA. It is Self-ignorance. Sometimes, a jivA because of his punyAs earned in previous lives and the current life can get a qualified teacher who out of compassion imparts Brahm-knowledge. The student realizes Brahman as ‘id’ meaning ‘this’, i.e., his Self. The Upanishad calls the knowledge Idandra. As an adorable entity is not called by its direct name, the Upanishad uses the name Indra (not the deity Indra). The message is that by performing virtuous deeds as per scriptural injunctions, a jivA will one day develop mental maturity to know the futility of worldly goals and turn to spirituality and get Self-knowledge with the blessing of a teacher.

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