MYSTICISM OF KATHA UPANISAD

 Chapter One 

Katha Upanisad is an anthology of Adhyatmic mysticism in the form of a dialogue between Naciketa and Yamaraja i.e. Deva of death. It’s an exposition of various aspects of cyclical transitions between life and death alternately and how to get rid of it if one wishes so. When Vajasrava was engaged in solemnising concluding phase of Visvajit Yajna wherein every possession is renounced after attaining fame through various accomplishments, his son Naciketa was seized with the issue of being himself donated to whom when cows were being brought in to be dedicated to Ritvik-s and Sadasya-s. Cows were frail, incapable of breeding and lactation whose donation would have brought about attainment to the world bereft of bliss and joys. To ward off the probable proceed, Adhyatmic-ally advanced Naciketa inquired his father thrice, to whom he would be offered as Daksina. Irritated at his persistence Vajasrava snapped back, he would be offered to the Deva of death. Now deeply penitential and contemplative, Naciketa exhorted his father to adhere to his words and send him to Yamaraja lest he invites opprobrium of regressive Karmaphala. 

Naciketa had to fast and wait for three days for Yamaraja to return home as he had been out on some errand. On return, he was briefed about unexpected visit of a young Brhamana as radiant as blazing fire and advised to offer him courtesies of water etc. lest entire spectrum of noble Karma-s of his household perish. Yamaraja received him reverentially and offered three boons for three days of ascetic stay in his house. As a measure of first boon, Naciketas prayer for tranquil composure, affectionate disposition towards him on his return home and salvation for his father was promptly granted by Yamaraja. For the second boon, Naciketa demanded to know mysticism of that Agni whose sacrifice assures one dwelling in Svargaloka as immortal Deva devoid of miseries, diseases, hunger, pain, growing old and all other forms of afflictions beyond the domain of even Yamaraja. As the second prayer too was granted, Yamaraja proceeded to describe nature of Agni, articles required and the precise procedure to attain that which Naciketa reiterated exactly in the same manner he was precepted. Immensely delighted at his accurate assimilation of precepts, Yamaraja even offered him fourth boon of the Agni being named after him and a divine garland of gems. 

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥1.1.17॥

Trinaciket i.e. one having realised three Naciketa-s and received precepts from mother, father and Guru, transcends cosmic cycles of birth and death.

One pursuing Yajna, Adhyayana and Dana too are attained to the same as affirmed in Veda-s, Smriti-s, by realised Seers through direct experience. Trinaciket is Brhamajna too i.e. born of Hiranyagarbha as Brhamaja and omniscient as Jna. Trinaciket is Deva i.e. endowed with splendour of wisdom, Idya i.e. adorable and Nicayya i.e. self-realised too. With pursuit of Jnana and Karma, one is attained to the status of Vairagya and Virat. An erudite Trinaciket transcends all bondages of mortality and attained to heavenly bliss even before dis-embodiment if all three constituents of Agni viz. numbers, attributes of bricks used and precise nature of Agni are absorbed accurately. With that the second boon being conceded, Naciketa proceeded for the third one about mysticism of the reality of Atma, emancipation thereof etc. which Yamaraja was not enthusiastically disposed to respond being unpalatable severally. Naciketa insisted upon it in spite of various temptations extended to him like rarely attainable celestial nymphs, immense wealth etc. as it was a rare opportunity to attain that revelation from Yamaraja, exceedingly accomplished to impart it, most enigmatic mysticism that no one else could do. Naciketa wisely declined to be trapped by those allurments and enticements by reminding Yamaraja that those were transient and debilitating so well known to him already while the boon demanded by him was irrevocable. Now that Yamaraja was convinced of his sincere craving for the ultimate wisdom, he condescended to impart the same.   

अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधुर्भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥1.2.1॥

Sreya i.e. wisdom and Preya i.e. ignorance are two poles of endeavour that entangle seekers. They are mutually exclusive and only one may be strived for by anyone. Gratification seekers strive for Preya while salvation seekers, Sreya. Involvement with transient multiplies while striving for Preya while emancipating with Sreya.

Preya and Sreya are diametrically opposite and contradictory in their attributes and both are impossible to be pursued simultaneously. One is approached by both albeit discriminative wisdom shuns Preya and proceeds for Sreya as with Naciketa too who rejected Preya so wisely and escaped from incarceration of unmitigated miseries. Once trapped in the web of Preya, one is destined to decline while languishing in miseries to be born again and again. Sâmparâyah i.e. higher planes of consciousness and existence do not matter to them and they continue to be thoroughly convinced of the gross world that exists before them cognisable with gross senses alone. It was exceedingly fortuitous with Naciketa that he was not only eager to receive the Sreya but also amply capable to assimilate it that too from an erudite preceptor like Yamaraja thus, all three factors being in harmony. It is impossible for ignoramuses to precept anyone on Atma as it has to be explained comprehensively, a prerogative of self-realised Seers alone. It is the ultimate state wherein cogniser, cognised whatsoever and cognisable, all merge into one state of entity. Then the Seeker perceives himself to be the one whom he has been striving to seek all his/her life where entire spectrum of argumentation is rendered worthless. Yamaraja complimented Naciketa for being a genuine enlightened seeker which every Guru eagerly looks for and aspired to have more like him.

Yamaraja continued further, the eternal is impossible to be attained with non-eternals i.e. ephemerals. Transient at best can achieve only transient proceeds but for the intransient, mode of strive and means have to be intransient. Naciket fires had blessed him heavenly joys that are relatively less transient than so many others while lauding Naciket for having rejected all transients so wisely and discriminatively. Being subtlest of the subtle, ensconced in the innermost chamber of consciousness surrounded by innumerable modifications of consciousness, realizing ones Atma by oneself is an arduous cosmic journey plagued by multiple twists and turns, peaks and troughs accompanied by mystical experiences culminating into equanimity towards joys and woes. Its Bliss Infinite once attained to ones Atma and Yamaraja affirmed unequivocally, gates of ultimate emancipation had been held wide open for Naciketa while proceeding to enunciate the wisdom altogether different from transient manifests. Pranava i.e. Ohm itself is the Brhma, adorable, imperishable, immortal and the ultimate abode of all ascetic strives. Being highest of all adorables, it renders anyone equally adorable if attained to it. 

न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥1.2.18॥

Atma manifesting as Pranava, is unborn, eternal and deathless, neither proceed of any cause as its effect nor self-created. Neither susceptible to modifications or violence being unborn nor prone to forfeiting consciousness, Atma is all immutably effulgent with its unique splendour. Atma is ancient as well as entirely modern too as it cannot be renovated, refurbished or re-assembled.                  

हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतं । उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥1.2.19॥

Its impossible to be slain having transcended death. Any thought of slaying or being slain is sheer ignorance.

Subtler than the subtlest and greater than the greatest, all that a Seeker perceives Atma with its own faculty of cognition, to be redeemed in real terms. Ensconced in the bosom of all creatures, it pervades all with no exception without which complete identity is forfeited. All identities whether senses or faculties of thinking etc. are externally shallow and conditional, pave the way towards attainment of discriminative wisdom. Omni-existent and omniscient, Atma is devoid of all sorts of perceptional aberrations, serene and tranquil, pervades every nook and corner of the universe like Cintamani that can be perceived only by those blessed with subtle intellect. Ubiquitous like Akasa, it is referred to by the term Atma when confined within gross embodiment realisation of which renders one bereft of grief. Being subtlest of subtle, Atma is perceptible only through internal subtle means and not by gross external means. Scriptures at best provide knowledge that is external while wisdom is discriminative and internal, attainable through rigorous discipline and ascetic pursuits. Even Brhamana-s and Ksatriya-s being embodiments and defenders of entire Dharma respectively cannot perceive Atma through ordinary grosser means. Inter relationship between seeker and the sought after or an object and its shadow symbolises the integral relationship between Atma and Param Atma. Wherever it’s embodied to undergo Karmic experiences, it’s known as Atma albeit continuing to be integral to the universal Param Atma. 

Naciketa-Agni enacts the role of a bridge between Seekers and the Sought facilitating oblations being sublimated unto deities. The Agni is also an emancipator from fetters of mortality and renders both, gross and subtle worlds knowable through it. Gross mortal body is the chariot lorded by Atma, Buddhi as the charioteer, five senses of cognition as magnificent horses monitored with mind as reins. All mandatory duties belong to the chariot-body to be undertaken with mind restraining and directing senses righteously. If faculties of cognition are regarded as horses yoked to the chariot, respective objects of cognition become pathways for those horses. Atma is never ever the one who enjoys, rejoices, grieves, cries or experiences shenanigans of body, intellect, mind or senses. At best and at worst, Atma continues to revel in its exalted domain of being a dispassionate beholder as Equanimity-incarnate. With an unskilled charioteer unrestrained horses go berserk, so also senses as horses are frenzied frenetically chasing sense-gratification with the intellect devoid of discriminative wisdom sinking deeper into the morass of mortal cycles. On the contrary, an intellect endowed with discriminative wisdom directs senses righteously leading to progressive enrichment of the wisdom itself culminating into the ultimate emancipation from cycles of mortality before being attained into the Absolute Entity. 

Subtlety is progressively augmented from the level of Tanmatra-s of gratification to faculties of cognition to mind to intellect to Atma. First differentiation from Param Brhamatma is Atma, subtlest and cause of all effects undertaken through organs of actions and cognitions. The Unmanifest Absolute is the ultimate in subtlety, ultimate abode of all and ultimate cause of all effects, cosmic seed of entire creation, all pervasive and plenitude of all, immortal and immutable, perceptible only to advanced Seers after prolonged arduous ascetic pursuits. Mind and intellect enslaved and encapsulated in sense-gratifications are unable to perceive its splendour. Cosmic journey of enlightenment and emancipation begins with Vani retiring into mind, then that into intellect, thereafter that into Atma, finally into Param Atma i.e. the Absolute Entity. From unmanifest to manifest then manifest to unmanifest is all that is Maya and the Ultimate Redemption. 

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।

क्शुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥1.3.14॥

Ignorant ones immersed in depths of Maya are heralded to wake up, strive to attain their hidden splendour and redeem themselves by approaching enlightened Seers for precepts. The cosmic journey towards self-redemption is an arduous one like walking on a razor blades edge as the goal is the subtlest entity exceedingly moiling and formidable to attain.

Five Mahabhuta Tattva-s that constitute entire universe have their grossness and subtlety extending into opposite directions. Prthvi is the grossest while Akasa, the subtlest while the other three between them i.e. Jala, Agni and Vayu have both attributes in reverse orders. The Absolute Entity transcends all the five i.e. impossible to be affected by them being imperishable, eternal, causeless as the ultimate cause and the ultimate beholder of all, cognition of which liberates one from fetters of Maya. The erudition so imparted by Yamaraja unto Naciketa is adorable and redeeming ultimately. Even its narration in an assembly of Brhamana-s or during Sraddha of Pitra-Paksa is equally fructifying and redeeming.

Chapter Two

Now arrives the port of those factors that inhibit self-attainment within our being and realization of Atma. Main cause happens to be extroversion of faculties of cognition which then are always inclined to behold anything and everything that is external i.e. mainly objects of ephemeral gratification. It is impossible to undertake both strives concurrently. Extroversion is impelled by the Absolute One alone to inspire genuine seekers to tame, restrain and introvert entire cognition to be able to behold Him directly. Externalisation of senses by ignorant ones towards objects of gratification is a stubborn obstacle that incessantly inhibits cosmic journey towards pre-ordained goal i.e. Pratyagatma. They sink deeper and deeper into transient Maya owing to motivated Karma-s journeying in the reverse direction. It is through the faculty of consciousness of Atma alone that one perceives all ephemeral gratifications. Then the question that spontaneously surfaces is, why not perceive ones Atma itself through the faculty of its own consciousness. There lies within entire crux of the cosmic journey towards self-realization. 

They grieve no more who perceive Atma as the real Self and ultimate beholder of all that is ephemeral in the world, like a dream that vanished with the morn. Equanimity is the buzzword for them as they do not rejoice too over any attainment. Nor do they fear anything once immutability and indivisibility of Atma are realised. One who came into being before five Bhuta-s and ensconced in the bosom of all beings i.e. Hiranyagarbha, is perceived by the self-realized ones, emanates from the Param Brhama i.e. the Absolute Entity, also known as Aditi being marked by Sabda and integrated with Bhuta-s. He is the receiver of all oblations at Yajna-s offered by ascetics and Seers variously. He is the ultimate abode from wherein the sun rises every morn and sinks every even i.e. entire creation emanates from Him and annihilates into Him. Anyone reveling in variegated creations and attributes under the illusion of being distinct from Him continues to revel in mortal cycles of death after death, birth after birth. Perception of multiplicity in all beings vanishes the moment universal unity in the Absolute Entity is perceived. That is the mark of cessation of cycles of mortality and beginning of ultimate emancipation too. That Atma is thumb-sized dwelling in the bosom and sprawling throughout body dispassionately, knows past and future. The thumb-sized self-effulgent is the ruler of past and future as well as eternal. Just as rainwater falling on mountain-top is dispersed into multiple streams before vanishing into oblivion, those who contemplate on multiplicity of Souls, too vanish into mortality. On the contrary, pure and sanctified water poured into another one equally pure, mingles into it unhindered to become one. Era one ought to venerate Vedic mandates, benefactors of the highest order, affirming ultimate unity in the Absolute Entity irrespective of being an atheist or sceptic. 

पुरमेकादशद्वारमजस्यावक्रचेतसः । अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वैतत् ॥2.2.1॥

The eternal, immortal one dwells within the abode of body with elevan (Brhamarandhra, two eyes, ears, nostrils, excretion each) exits. Those meditating on Atma are rendered liberated even while being embodied, never grieve for anything and fear nothing. Embodiment is the instrumentation solely for the purpose of striving to attain emancipation from shackles of Maya. There is absolutely no other objective, purpose, goal, mission or relevance of being born embodied on earth. That alone is the real state of existence of Atma. He is Hamsa as He glides, Sucusat as He migrates like the sun, Vasu being pervasive, blows like wind hence Antariksat, Hota being fire, Vedisad as moves on earth, Duronesat being indweller in a vessel, Nrsat as He embodies as man, Varsat as Deva, Rtsat as host to Yajna, Vyomsat for gliding in sky, Abja for being born in aquatics, Goja for being in grains, Rtja for dwelling in oblations, Adrija for being rising as river from mountains, Brihat for being the only Cause of all. He is grandest of all, Universal Soul to all devoid of differentiation. He drives Prana Vayu upward and Apana downward, adorable between these two and whose divinity is reflected in intellect and enlivens all senses, is other than all that. As soon as He exits body by disembodying Himself, entire body perishes which affirms, one does not remain alive by the dint of either Prana or Apana or even senses. Entire aggregate of body comprising of various organs remains alive by virtue of Atma alone.

Ones actions alone guide nature and duration of subsequent embodiment which may be that of man, animal or even trees. He always remains awake even when body and senses are in slumber, immortal and immutable, impossible to be ravaged or encroached by anyone, that is the Brhama. Atma pervades entire body of every being, every other object while being integrated incessantly into Param Brhama. When body acts in whichever way, Atma within remains a dispassionate observer even while empowering all those actions of intellect, mind and faculties of cognition and action having pervaded it in every nook and corner like fire in wood and wind in the world. As the sun is detached observer of all events in the world even after illuminating it with its rays, impossible to be tainted by vices and venalities observed with eyes by all, so is Atma dispassionate and detached absolutely. Atma is entirely unshackled, peerless and greatest of all as entire universe is anchored to Him just as image to mirror and not otherwise. Those who perceive Atma with the means of intellect after being detached from all transient pleasures, are attained to the ultimate bliss unlike those entangled in all that. Just as fire is the cause of an object being inflammable, consciousness is caused by Atma alone, capable of setting universal rules and norms, perceptible to those through intellect who strive for that as ascetics. That bliss is indescribable in words for ordinary people which can be experienced only.                 

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥2.2.15॥

When sun does not blaze without His splendour, moon is not luminous, stars do not glitter nor does lightening flash out of His domain then what to speak of fire ! Thay all are radiant only by the resplendence of Atma alone, exquisite to Atma alone, impossible to be transferred to any other object or being as ever.

ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वैतत् ॥2.3.1॥

Like the Asvattha tree with roots upward and branches downward, it’s eternal, its sanctity inviolable anchoring entire universe. Roots mark its origin and foundation vested in Visnu i.e. Param Brhama, trunk and leaves symbolise all transformations, mutations of Maya i.e. faculty of manifestation, various creations and activities thereupon, thereof. Its cognition and accurate perception leads to emancipation from all entanglements.

यदिदं किंच जगत्सर्वं प्राण एजति निःसृतम् । महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥2.3.2॥

Everything that exists and we behold in the universe originates from Param Brhama alone, terribly fierce that brooks no defiance, dereliction or disobedience from any quarter. Every creation originates from Him alone and terminates in Him alone. Since He is Mahadbhaya i.e. greatest fear of prowess and commandment, all entities including Deva-s, constellation etc. follow His mandates unterruptedly and religiously. Those who assimilate the cosmic axiomatic reality, attain immortality. Fire burns, sun glows, Indra, Vayu and fifth death are fiercely active under His fierce awe which otherwise would not have been there at all in its absence.  

इह चेदशकद्बोद्धुं प्राक्शरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥2.3.4॥

Perception of the cosmic reality leads to ones liberation from cycles of birth and death otherwise the cycle of mortality continues indefinitely.

One must strive to perceive cause of Mahadbhaya before demise so as to preclude continuation of mortality. If intellect is absolutely untainted, Atma is perceptible like ones image in a mirror. It’s an uphill task to perceive ones Self in other Loka-s viz. Pitrloka or Gandharvaloka except Brhmaloka albeit extremely difficult to achieve hence, one must strive in the state of embodied self to perceive the Self. Enlightened ones are incessantly conscious of the transient nature of cognition through senses, their complete separateness from Atma and their incapability of denting Atma in any manner, hence they are always equanimous in poise. Indriya-s, Mana, Buddhi, Mahattatva and Atma are ordered in a hierarchical pyramidal sequence. He is beyond the unmanifest and devoid of any mark or symbol hence known as Alinga which is impossible to be cognised through any means. He is beyond all senses of cognition, even eyes are incapable to perceive. He is perceptible only when cogniser, cognised and the cognisable merge into one entity.  

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥2.3.10॥

When all five faculties of cognition, mind and intellect are vested into utter silence of inactivity, is the state of ultimate liberation. That is the highest state of consciousness termed as Yoga, the state in which Atma realizes Self. All sorts of modulations cease to exist attaining the state of utter stillness. Since Atma is imperceptible through senses or intellect, it does not tantamount to being non-existent as concluded by those who hold that if Atma indeed existed, it ought to have been so otherwise it doesn’t. Atma is perceptible only to those who hold the belief that it exists and strive to be attained righteously. When all desires, aspirations, cravings, avariciousness, peonage and thralldom, knots and kinks sublimate into -non-existence, Brhma is rendered existent, perceived and attained. Out of hundred-one Nadi-s, it is Susumna that traverses upward piercing through the head allowing the cosmic passage to the ultimate immortality in Brhmaloka. All other Nadi-s fraying in various directions are meant to facilitate rebirths based on unredeemed aspirations and Karma-s rendered. This Atma of thumb-sized dwells in the heart of all, must be consciously focused on to be driven out like a stalk of grass from ground and ushered into Susumna Nadi to be ejected through the head to attain immortality of Brhmaloka.       

सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै ॥2.3.19॥

With this invocation for the benediction of all, wisdom of Katha Upanisad is concluded.