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.
6-5-30 Katha 2.3.1 to 2.3.4 The vast universe of multiplicity is like a huge peepul tree. It is supported by Brahman representing the root. Brahman is superior to the universe as it supports the latter. Brahman gives existence to the universe. The tree has many branches representing different worlds (lokAs) constituting the universe. The experiences in different lokAs are different like different branches of the tree. Brahman is the Absolute and universe is relative. Brahman is pure, whereas universe is full of virtues and vices.
Nachiketa has desired to know AtmA. Yama states that Brahman which is the support of the universe is same as AtmA that supports an individual. The subtlest AtmA manifest through subtle prAna representing life-principle This whole universe, with everything in it, without exception, emerges only in the presence of Brahman just as the dream world from the waking state.
Brahman is the creator and there is order in the universe as though out of fear of Brahman. All the deities that govern the natural forces are functioning perfectly because of the fear of Brahman: The fire burns, the sun shines, Indra brings rain and vAyu blows out of fear of Brahman.
In Katha 2.3.2 Brahman is figuratively referred to as prAna. BS 1.3.39 says, “PrAna is Brahman on account of the vibration or trembling spoken of the whole world.” Brahman is a great terror like an uplifted thunderbolt. The idea is that just as servants in the presence of the master with an uplifted thunderbolt methodically follow his command, similarly this universe consisting of the sun, the moon, the planets, the constellations, and the stars, continue methodically without even a moment’s respite. It is as though Brahman is the witness of all the activities of their minds. None of this is an accident because the chances of everything happening by accident is zero. Brahman, the invisible intelligence is the sustainer of the order. Everyone including Yama is afraid of the Lord.
No one will get immortality by seeking the worldly things. The only escape from mortality is through Self-knowledge. The people who know Brahman as the intelligent and material cause of this universe and its maintainer attains immortality. The primary pre-requisite for Self-knowledge is human birth which is rare as it is due to punyAs earned in previous births. If a person knows this truth in this human birth, he seeks Self-knowledge which will set him free from the cycle of death and birth. If he squanders this opportunity, he takes another birth and cycle of birth and death continues until he gains Self-knowledge and is liberated.
6-5-31 Katha 2.3.5 Self-knowledge can be acquired in all lokAs but there is difference. The knowledge acquired by a human being in bhu;oka is the best and is clear like seeing the face in a clear mirror. It is possible to acquire the knowledge in pitr̥a- loka also, but it is vague like vagueness of dream. It is also possible to acquire knowledge in gandharva loka, the world of arts, dance, music and enjoyment. Here also, the acquired knowledge is vague like seeing the face in water. Finally, the knowledge acquired in Brahm-loka is clear but it is not a viable option. It is extremely difficult to attain Brahm loka because it requires intense upAsanA throughout the life including at the time of death. The message is to make full use of this human birth for liberation and not to postpone liberation to future births or to other lokAs.
6-5-32 Katha 2.3.6 Atma-anatmA-viveka leads to the final knowledge that I am Brahman. When the word ‘I’ is used, one can interpret it as any aspect of personality, viz, gross, subtle, causal or AtmA. When a student says: I am Brahman with conviction, he refers to AtmA. One should learn to withdraw from the physical and emotional aspects of personality.
By studying the three states of experience, I can conclude that the sense organs are not my nature but are just temporary instruments that I use for transactions like a pair of eyeglasses or hearing aid. If I take off my glasses, I am unable to see objects, but I continue to exist. The transactions may end, but the transactor continues to exist. Because the instrument is so close and intimate, I mistakenly identify with it.
When asked to list the things in front of me, I list everything except my eyeglasses because they are assumed to be a part of the subject. The body is the most intimate instrument and therefore, it appears to be the subject. We know that body is an instrument because in the waking state, I use it, but in the deep sleep state, I disown it. The instruments, including the mind arise and resolve but I am ever present as the witness. The instruments are not my intrinsic nature. They are born and gone. Once this is understood, one gets over the resistance to the identification with the limitless Brahman and then can claim that he is limitless. Such a discriminative person of sharp intellect never again grieves in life.
Grief is because of the identification with the body. The body’s mortality becomes my mortality.
The thought that I am mortal is a source of discomfort. The struggle with mortality will go away only when I drop the identification with the mortal body. The problem is not with the mortality of the body because it is natural, but it is with the thought that I am mortal. By claiming I am Brahman, sorrows and grief do not exist.
Contd Part24