"Arise, Awake and stop not till the Goal is reached" --
The clarion Call of Swami Vivekananda to the people of India. These words were taken by Swamiji from "Kathopanishad", to wake up the lethargic masses of our Country who were in the induced sleep of false comfort at that time.
"Razor's Edge". ---
This is the famous English Classic by W.Somerset Maugham, familiar to the readers of English Literature. Mr. Maugham was interested in Vedanta and even visited India and met Sri Ramana Mahrishi. He has also taken the name "Razer's Edge" for his Classic from "Kathopanishad". He opens the Novel with the quotation from this Upanishad " The Sharp Edge of a Razor is difficult to pass over, thus the wise say the path to salvation is hard". Interestingly both these lines are taken from the same verse given below:-
"Arise, Awake and Learn by approaching excellent Master. The sages describe that the path to be impassable as a Razor's Edge, which when sharpened, is difficult to tread on". (II. iii. 14).
"Kathopanishad " is one of the major Upanishads, considered important due to its detailed exposition on "Eternal Truth", beautifully given in the form of dialogue between Lord of Death Yama Dharma and the young Brahmin boy "Nachiketas".
"Kathopanishad" belongs to "Krishna Yajur Veda" and begins with a simple story, which is also found in "Rig Veda" (X.135) and "Thaitriya Brahmana,(III.1.8) with some variations, also in Anusasana Parva of Mahabharatha(106). The story goes like this: Young Nachiketas after watching his father Sage Vajasravas gifting away his possessions to propitiate the Gods by performing an Yagna (fire sacrifice) asks his father "father to whom will you give me?" The boy repeated the question second and third time. The irritated father replied "to death I will give you". The young Nachiketas had great love for his father, but greater love to uphold the truth. Thus he goes to the abode of Lord Yama and waits for him three nights with out food or sleep.
Lord Yama on his return feels guilty to see the Young Brahmin guest waiting for him without food or sleep for three days. To atone this lapse offers three boons to the boy and requests him to ask any three wishes of his choice. Accordingly Nachiketas asks the first, to bless peace of mind to his father when the son returns home. After getting assurance from Lord Yama, the youngster asks the Second boon. "Teach me that Yagna - fire sacrifice - that will take me to heaven, where I am told there is no fear of death, nor old age, thirst, hunger or sorrow". Lord of Death was pleased by the boldness of the boy gives in detail of performing the Yagna. Then comes the most important portion of the Upanishad in the form of the Third question in the following verse.
"When a man dies there is this doubt: some say that He exists' some (other) say He does not exist. this I like to know, being taught by you. of the boons this is (my) third boon." ( I-I-20)
This is the question "what is death and who am I" occurs to every person some time or other. This is followed by purpose of Creation, Creator and the cause of creation etc. As a Scientist puts it "Man is thus his own mystery!". By this question Young Nachiketas corners Lord of Death, who was really in a dilemma whether this young boy is mature enough to receive an answer. Thus Lord Yama tempts the boy to ask other things instead.
But Young Nachiketas was firm in getting the answer and says:
"You say Lord of Death that even the Gods have their doubts on this subject and that it is not easy to comprehend: but another teacher like you is not to be found and I consider no other boon equal to this" I i (22)
And the Young Nachiketas asks Lord Yama to stand by his words and enlighten him by imparting the highest wisdom.
Having tested and pleased with the undeterred determination of the youngster in getting the knowledge of Self, Lord of Death expounds the path in the verses in rest of the "Kathopanishad" in two chapters. The Sections in this Upanishad are called "vallis" - literally meaning "creepers". Thus the subject in each section is continuation of the previous one. "Upanishads" are to be learned under an eminent teacher (Guru or Acharya) at personal level. First and foremost condition is the person seeking this "Eternal knowledge of truth" should make himself fit to receive.
In the beginning itself, Lord of Death brings out the plight of false approach by the following verse:--
"Living in the midst of ignorance and considering themselves intelligent and enlightened, the senseless people go round and round, following crooked courses, just like the blind led by the blind". (I.ii.5)
Young Natchiketas puts the entire philosophical quest in precise words in the following verse:
"That which is other than Dharma (virtue) and Adharma (vice), other than effect and cause, other than time, past and future (also present), that you beholdest, please tell (me) that: (I ii 14)
Lord of Death proceeds to expound the great philosophical treatise in charming verses till the end of this Upanishad. Here, With utmost humility I admit my inadequacy of knowledge or wisdom to select or leave any one of the verses of this great Upanishad. But to maintain brevity I selected a few verses which I thought will bring out the greatness of "Kathopanishad" and whet the curiosity of the readers of this blog to evince more interest to study Upanishads in depth with the help of Learned teachers or Acharyas.
Interestingly Lord Yama begins his reply with the reply with the symbol and sound "OM" and says:-
"The goal which all Vedas with one voice proclaim, which all tapas (austerities) speak of and desiring for which people practice Brahmacharya, it is this OM" (I ii 15).
Lord of Death gives the sound and symbol of "Om" as a symbol to communicate the incommunicable TRUTH. Many Commentators from Samkara and other Acharyas and Mahatmas and Sages throughout the ages till the exponents of Vedanta of Modern age have dealt with the subject of "Om" elaborately in their writings.
Then the Lord of Death elaborates the subject more directly:
"The intelligent self is neither born nor does it die, it did not originate from any thing nor did anything originate from it. It is birth-less, eternal, undecaying and ancient. It is not injured even when the body is killed" (I ii 18)
"The Self (Atman) cannot be attained by study of scriptures, nor by sharp intellect, nor by much hearing. It can be known through the Self alone that the aspirant prays to him this Self reveals its own (true) form" (I ii 23).
Very difficult indeed to understand the meaning of the verse without proper guidance! As I told "Upanishads" cannot be read and understood by us without the guidance of an enlightened Acharya.
Young Natchiketas pursues the subject with razer sharp intellect and asks very pertinent question:
"(Then) How shall I know that supreme, unspeakable Bliss which they realize directly as "This"? Is it self-effulgent -- does it shine distinctly, or does it not?" (II ii 14).
Lord Yama answers by this famous verse which is being quoted by many Vedic scholars even this day:
"There the sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. How can this fire? He shining all these shine; though his lustre all these are variously illuminated." (II ii 15)
"His form does not exist within the range of vision; nobody sees Him with the eye. When this Self is revealed through deliberation, it is realized by the ruler of mind, that resides in the heart. Those who knows this become immortal." (II iii 9)
How can the ruler in the heart be attained? For that purpose Lord of Death now introduces Yoga:
"When the five senses of knowledge come to rest togather with mind, and the intellect, too does not function, that state they call the highest." (II iii 10)
Concluding verses of this great "Upanishad' are very important. This is the State that which all the Realised souls talk of in every denomination of Religious philosophy.
"The Self is (first) to be realized as existing, and (then) as it really is. Of these two (aspects), the real nature of the Self that has been known as merely existing, favourably disposed (for self revalation)." (II iii 13) and
. " When all desires clinging to one's heart fall off, then a mortal becomes immortal (and he) Attains Brahman here." (II iii 14).
This great " Upanishad" concludes with the following verse which in fact sums up the purport of the story:
"Natchiketas , having first become free from virtue and vice, as also desire and ignorance, by acquiring this knowledge imparted by Lord of Death, as also the process of Yoga in its totality, attained Brahman. Anyone else, too, who becomes a knower thus (like Natchiketas) of the indwelling Self, (attains Brahman)." (II iii 18).
"Upanishads" are called "Vedanta", end of Vedas. They contain an impressive record of advanced metaphysical thinking in encrypted language which was passed on by word of mouth from generation to generation, they are called "Sruthi" ( from samskrit root "Srnu" to hear), just as the Vedas. Other Sacred Books like Mahabharata, Ramayana, Puranas and Law books like Manusmriti belong to the group called "Smriti"
Brahmanyan,
Bangalore
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