Hari Aum.
Let us continue our study of the Katha Upanishad from where we left off a few weeks ago in January.
To begin with, let me summarise what Lord Yama has taught us so far:
- Two paths exist before us as human beings, namely the path of goodness ('shreyas marga') and the path of pleasure ('preyas marga'). The former leads to spiritual freedom, the latter leads to material bondage. One attains God via the path of goodness.
- Om is Brahman, God, Higher Self. It is the Supreme Being, one who knows (experiences) this syllable, truly rejoices (goes beyond all worldly suffering). It is support of all existence, the highest.
-The Higher Self is immortal, eternal, present everywhere, birthless, deathless. It exists within the hearts of all beings.
-Perception of the Higher self is possible when the mind is freed of worldly desires, when it is calm and tranquil.
-Ethics, having a sterling character, is a fundamental requirement to attain knowledge of the Self. A person lacking ethics and of immoral character will not be able to perceive the Self within.
Therefore the Gurus say that we need to actively strive to walk the path of ethics regardless of the many challenges that we may face on the path.
Non-violence, truthfulness and control of the senses are the three great pillars of yogic ethics that need to be followed to the best of one's ability in all spheres of life, both material and spiritual.
-The Higher Self or God reveals Him/Herself to the one who He/She chooses. The Gurus teach that all are dear to God, but He reveals Himself to only those who truly seek Him; therefore they advise us to pray for spiritual sincerity, to become true seekers.
-The analogy of the chariot to describe the existence of the human being in this world. The soul is the traveller in the chariot that is the body. The intellect is the charioteer, the mind forms the reins, and the senses are the five restive horses. The sense objects in the world are the paths.
The wise, through gradually developing control of mind, learn the art of directing the chariot towards that which is good, and thus experience spiritual freedom and bliss. The fool, who is careless and given only to sensual pleasures, walks the path of self-destruction, and thus suffers in samsara (the realm of material existence, of birth and death).
-The wise learn to perceive the One Self who exists in many. They see unity in the diverse manifestations of God within this world. They recognise and eventually directly perceive the spiritual essence that pervades all.
In contrast, the fool only sees the superficial external/material differences in the objects of the world, but fails to recognise the presence of the One Self in them all.
So that was a brief summary of the teachings that Lord Yama has given Nachiketas so far. Let us see what he says next.
Lord Yama now describes the human being using another analogy (he had mentioned the chariot previously). He declares that the soul resides in the 'city of eleven gates'. What does he mean?
Sivananda and other Gurus have explained the city of eleven gates in their commentary upon the Upanishads. The 'city' in which the soul/Atman dwells is the human body. And the eleven 'gates' represent eleven openings in the body.
These include the two eyes, the nose (with two nostrils), the mouth, the two ears, the belly button (or the umbilicus which contained the cord linking the foetus to the mother as it grew within the womb), and the two openings down below (the reproductive and excretory organs). Together, all of these comprise ten openings or 'gates'.
The eleventh 'gate' is said to located in the crown of the head-- this is known as the 'Brahmarandhra' in Sanskrit. This is a mystical 'gate' rather than a physical opening, though some say, it is located at the point where the bones of the skull are fused (i.e. the region of the 'anterior fontanelle' which is a soft spot on the heads of babies which closes as they grow bigger). This eleventh gate is said to open when one attains knowledge of the Self. These are the eleven gates of the physical body.
However, there are also said to be eleven gates of the subtle or astral body. These include the five 'jnanendriyas' or sense organs namely, sight, smell, touch, taste and hearing (through which we receive information about the world around us). They also include the five 'karmendriyas', or the five 'organs of action' namely, tongue (speech), hands, feet, reproductive and excretory organs. The final eleventh 'organ' is the mind that controls all the other ten.
So Lord Yama says that the soul resides within this complex city with various gates that allow it to both receive information and act in this material world that we live in. He then states that the one who meditates upon the Owner of the city, the Self residing within, acquires spiritual wisdom and grieves no more (is no longer subject to worldly suffering).
Having described the presence of the Supreme within the human being, he goes on to describe Its presence in the world that we perceive around us. He declares that the Supreme is the source of all light in our world. He describes the Self as the bright sun in the heavens, and also the air that is everywhere. He declares that the Supreme is present in the sky, in water, in the earth and in mountains. He essentially declares that the Self is everywhere, both near and far, both high and low, It is omnipresent and all-pervading.
Lord Yama declares that the Self is the Supreme Truth. The nature of God as the Supreme Truth is a key reason why the Gurus advise spiritual seekers to strive to be truthful in daily life, truthful with oneself and others, to the best of one's ability. This improves with time as we walk the spiritual path. They tell us that one who seeks the Supreme Truth must first learn to practice truth in daily life. The practice of truthfulness is regarded as especially important in the present spiritual age that we live in (which the scriptures foretold would be a extremely materialistic one where the practice of falsehood would be rife).
Having descibed the presence of the Divine everywhere within and outside us, Lord Yama declares that the Divine essence is the same despite the varying external manifestations.
He uses the analogy of fire and air to explain this point. He tells us that just as fire remains fire no matter what object it burns, and air remains air regardless of the object within which it is present (such as a cup or a pot or a box), so also the Self remains the Self regardless of the material being or object that It pervades (when human, animal, bird, insect or inanimate object; the expression of the Self varies, but Its fundamental nature remains the same in all these).
He declares that One Self resides in all beings and things and that those who perceive this within themselves experience eternal happiness and not others.
He states that, if one does not attain knowledge of the Self during one's lifetime, then one will be reborn again. The type of rebirth, whether as a human being or other life form, depends upon ones deeds on Earth (in accordance with the divine law of karma).
He describes the Self as the Supreme Light, the light by which all else in the world is lit, be it the sun, the moon, the stars, fire and also our own light of consciousness (that helps us to perceive and understand the world). That which lights all lights, that Supreme Light, is the Self, the Self that exists within each one of us.
Lord Yama says:
"Na tatra surya bhati, na chandra tarakam, nema vidyuto bhanti, kutoyam agnih,
Tameva bhantam anubhati sarvam, tasya bhasa sarvam idam vibhati."
Meaning:
"The sun does not shine there, nor does the moon, nor do the stars and lightning; how then can fire?
That alone shines and, through That alone, does all this shine".
(This Sanskrit sloka is given great importance in the yogic traditions. It is recited every day, at least twice a day, at the end of the 'arati' or worship of the Divine with lights/lamps, in a number of Sivananda ashrams and yoga centres around the world).
I will describe the final portion of this Upanishad in another entry, hopefully this month. May Lord Yama's wonderful teachings inspire us all to find that Supreme Light that illumines our consciousness.
Om.
Salutations to Lord Yama and Nachiketas.
Om Namo Narayanaya.
Hari Aum Tat Sat.
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