Katha Upanishad part 2: the syllable Om and the Higher Self

 Hari Aum.

In the previous post about the Katha Upanishad, we learned about the two paths of goodness and pleasure that face every human being on Earth. Every moment, we stand at a crossroads between these two. Every time we think, speak or do anything, we are moving along one of these two paths. 

The more aware we are of our thoughts and feelings, and the greater the strength of our connection with the divine within, the higher the chance of our being able to successfully walk the path of goodness (the Shreyas marga). 

The default path upon which the majority of people, including spiritual seekers, walk is the familiar path of pleasure (the Preyas marga)-- most beings naturally gravitate towards that which is pleasant (pleasing to the mind and senses) and move away from that which is painful or unpleasant. This is the norm in Nature, both for human beings and also other living beings on the planet. Nobody desires pain, everybody desires that which is pleasant and comforting to the senses.

However, the spiritual seeker is advised to gradually train the mind to rise above the constant seeking of pleasure. Equally, difficult though this may be, one is advised to accept that there will be a certain amount of pain in life, on all levels of one's existence (physical, psychological and even spiritual). Pleasure and pain, joy and sorrow go hand-in-hand in this material realm, that is the teaching of the scriptures including the Upanishads. And this is also the experience of most of us.

So, having reflected a little upon these two paths, let us study what Lord Yama says next as he continues to answer the question of Nachiketas about the truth of human existence. That Truth of course is the Higher Self. 

The entire discussion between Lord Yama and Nachiketas in this Upanishad involves a discussion about the Higher Self, what leads to It and what leads one away. The benefits and risks of both spiritual and material life are also described in detail.

Having heard about the two paths, Nachiketas asks Lord Yama to tell him about the Self. 

He says (as in the previous post, this is not a exact word-for-word translation though it very nearly is, but rather an attempt to convey the spirit of the words): 

"O Yama, tell me about That which is beyond all this (material realm). Tell me about That which is beyond the various pairs of opposites that exist here in this realm of time and space, That which transcends both virtue and vice, which is beyond the past and future, which is greater than this cause and effect universe. Tell me about the Self".

Lord Yama replies, saying:

"Nachiketas, I will tell you about the Self. (As the Self is difficult to describe in words, he tries to explain It in various ways)."

"That Self, Nachiketas, which is the essence of the Vedas, for whom people perform spiritual austerities and attempt to restrain their senses, that is described in a single word/syllable."

"That word is Om".

 "This word is the Self, the Supreme Being."

"One who knows (experiences the truth of) this word, feels that all desires are fulfilled (and thus experiences great contentment)".

(Note: The Self is also called Atman or Brahman in this and other Upanishads. These are words for the abstract, nameless, formless, transcendant Higher Self/God that manifests as this universe with names and forms).

"This word, Om, is the foundation/support (of all existence). It is the highest (there is nothing higher than it) and the most excellent."

"One who knows (experiences) it, truly rejoices in the realm of Brahman (experiences the Self Realised state of consciousness)."

Having told Nachiketas about the signficance of Om as being none other than Brahman/the Higher Self, Lord Yama continues to describe the Self.

He says:

"O Nachiketas, the Self is eternal. It is not mortal. It is not born, nor does It ever die."

"It did not originate from anything else, and nor does It produce anything else (It alone exists at all times; even the material realms, which appear to be different from It, are in fact, only That).

"The Self does not die when the body dies. It does not kill, not can it ever be killed (It is beyond the power of death)". 

"The Self is subtle, difficult to understand (with the intellect). It is smaller than the smallest, and also greater than the greatest."

"It exists within the hearts of all beings."

"That person, whose mind and senses are calm and peaceful, free of desire and grief, that one is able to behold the Self within."

"Though sitting down, It travels far. While lying down, It goes everywhere" (This indicates the all-pervading omnipresent nature of the Self).

"This Self cannot be attained by the intellect; it cannot be experienced by mere reading or discussion".

"That person, who has studied much (developed the intellect), but who engages in unethical conduct, whose senses are uncontrolled and whose mind is turbulent with many desires, such a one cannot attain the Self".

Stating that the existence of humans and demi-gods (such as himself) alike are trivial before the Higher Self, he declares that:

"The Self is only attained by the person whom It chooses". 

Note: and the yogis add that the Self chooses that person for attainment of Itself, who chooses It. In other words, It chooses to be attained by the seeker who ardently longs for It, who makes It the centre of one's life, who is determinedly intent upon It. The yogis say we are all able to realise the Self within, but the condition is that we need to really want It.

I will discuss the next portion of this Upanishad in the coming days in another post.

Om.

Salutations to Lord Yama and Nachiketas.

Om Namo Narayanaya.

Hari Aum Tat Sat.