The Katha Upanishad (KaU) as we know it today exists in six chapters (Vallî’s). Some western scholars argue the original portion of the text is the dialogue between Yama (Lord of Death) and Nachiketas, and the remaining chapters is an interpolation added later.[1] However, the text as we know it today remains the same as found in the “Ten Principle Upanishads” that Shankaracharya wrote commentaries upon[2]; hence it must go back a minimum of thirteen hundred years.
What is peculiar about this text is that here we find the first definition of yoga akin to the one given by Patanjali and later in the concluding chapter we also find references to the many nerve patterns (nadis) in the body, where one, leading to the center of the brain awakens the immortal state. This later topic, where the purification of the physical body is considered the gateway to attain higher states of yoga/consciousness within the mind, is also the main topic of the medieval literature of Hatha Yoga.[3]
As mentioned earlier last week some of the verses are found verbatim in the BG. Here in the 3rd Chapter we find the first account to the metaphor of the chariot, where the self is pictured to be the rider/passenger in a chariot (body), controlled by the charioteer (intellect), who is executing the control of the reins (mind), pulled by five wild horses (senses) on innumerable paths (physical objects perceived by the senses).
Know the self as a rider in a chariot, and the body, as simply the chariot. Know the intellect as the charioteer, and the mind, as simply the reins. 3
The senses, they say, are the horses, and the sense objects are the paths around them; He who is linked to the body (åtman), senses, and mind, the wise proclaim as the one who enjoys. 4
The following verse in the same chapter we find the wordYukta, a person controlled in senses and established in yoga from within. The meaning of the verses are indeed a little different from the BG, however they imply the same meaning and they make the same use of the word Yukta, one established in Yoga (See BG 2:61 & 2:66). Here a better control of the senses will lead to greater wisdom. It is further described how a man of scattered behavior will have difficulties embodying true knowledge, peace, wisdom and greater clarity of mind. A person caught up in the senses will easily get ensnared in attachment, producing desire, leading to anger (when not satisfied), creating delusion and confusion as to what constitutes the inner essence of man. This may quickly cause a deterioration of intelligence, but for a person who is centered in yoga(yukta),and engages in the sense objects with the senses governed by the self, free from attachment and aversion(raga and dvesha), he will indeed attain a favorable state (BG 2:62-64). Here in the KaU we can read:
When a man lacks understanding, and his mind is never controlled (ayukta); His senses do not obey him, as bad horses, a charioteer. 5
But when a man has understanding, and his mind is ever controlled (yukta); His senses do obey him, as good horses, a charioteer. 6
When a man thus lacks understanding, is unmindful, selfish and impure, it seems rather difficult to gain greater clarity of mind and reach the final state of freedom from suffering. Hence the wheel ofSamsarakeeps churning. Yet however, if a man learns to control his mind through greater introspection, it is possible to reach that final step of emancipation (v.8). The suggestion is therefore to refine ones mind, as one would improve the reins of the horses for ultimate control over them and remain mindful of the many pulls of the Ego and thus let the intellect be the Charioteer. It is then possible to reach the final absorption in divinity, here qualified as Vishnu (v.9).
Trying to tame unruly horses is a sophisticated skill, why would our unruly scattered mind be any different? The approach to reach greater clarity of mind is thus a gradual development that begins with a refinement of the gross areas of perception we are constantly subject to and then make an introspective inquiry into the inmost subtle principle that illuminates the mind:
Higher than the senses is perception; Higher than sense perception is the mind; Higher than the mind is the intellect; Higher than the intellect is the immense self; 10
Higher then the immense self is the un-manifest; Higher than the un-manifest is the person (Purusha); Higher than the person there’s nothing at all. That is the goal that is the final state. 11
The irony of it all is that it is impossible for anybody to ever loose this essence. It is the same within all, indestructible, pure, everlasting, and not subject to change. What are constantly changing are the objects we perceive, our senses, and the many fluctuations in our mind that make up our identity. Yet what is different, according to this teaching is the purity of self that just is. When a man can thus rid himself of the many layers of ignorance (the many identification with the fluctuations of the body and mind), a new support presents itself from within whose essence is luminous and bright, is not subject to suffering and is ultimately joyful. But this internal essence remains blocked and hidden due to the many superimpositions of the Ego. The practice of yoga thus involves refining oneself a little, practice a certain restraint where it is needed. Patanjali’s eightfold path of greater clarity of yoga begins with the Yamas and Niyamas. Without them, there will be nobody home that is clear and receptive enough to perceive what yoga really is. Here also a little control and refinement is recommended in order to perceive this inner essence:
Hidden in all the beings, this self is not visibly displayed. Yet, people of keen vision see him, with eminent and sharp minds. 12
A wise man should curb his speech and mind, control them within his intelligent self; He should control intelligence within the immense self, and the latter within the tranquil self. 13
Now, just hearing these teachings may inspire a man in numerous ways, but it takes a lot more work than just proclaiming, “I am That”. The mind is restless by nature; our layers of ignorance deep and to truly come to an integrated understanding of these teachings may take a lot more work than just ‘believing’ our inmost essence to be holy and whole. It may be a great starting point, but as reflected in W. Somerset Maugham’s “The Razors Edge”, the so-called quest for ‘enlightenment’ or a transcended experience of ones inmost self is a difficult path to thread. The following verse in the KaU supposedly inspired the epigraph of his book:[4]
Get real, wake up, and pay attention, when you have attained your goals! A razor’s sharp edge is hard to cross, that path is indeed difficult, proclaim the bards. 14
It has not sound or touch, no appearance, taste, or smell; It is without beginning or end, undecaying and eternal; When a man perceives it, fixed and beyond the immense, He is freed from the jaws of death. 15
Now, as we proceed into the 4th chapter I leave all discussions aside whether these last three chapters are a later addition or not. The first person that ever made me aware of these verses was Sri K. Pattabhi Jois. He repeatedly quoted the following two verses to emphasize that the main practice of yoga involves turning ones gaze inwards and not out, and whatever difficult postures one were attempting, the real practice was to integrate an experience from within rather than show off callisthenic exercises:
The Self-existent One pierced the openings/holes outward; therefore one looks out, and not into oneself. A certain wise man in search of immortality turned his gaze inward and saw the self within. 1
Fools pursue outward desires, and enter the trap of death spread wide. But the wise know what constitutes the immortal, and in unstable things here do not seek the stable. 2
Sensation and appearance, form and taste, smell and sounds, touches and sexual acts - That by which one experiences these, by the same one understands - what then is here left behind? 3
In whatever posture we would do, whatever challenges of life, whatever philosophy or religion we would contemplate, the real teachings of Pattabhi Jois was always to make his students more joyful, awaken the experience of self, and as he said in his most charming English “Don’t take mind, you take practice, then you think and feel only God”. The following verses from the 5th Chapter certainly support this view:
The one controller, the self within every being, who makes manifold his single appearance; The wise who perceive him as abiding within themselves, they alone, not others, enjoy eternal happiness. 12
The changeless, among the changing, the intelligent, among intelligent beings, the one, who dispenses desires among the many; The wise who perceive him within themselves; they alone, not others, enjoy eternal happiness. 13
“This is that” - so they think, although the highest bliss can’t be described. But how should I perceive it? Does it shine? Or does it radiate? 14
There the sun does not shine, nor the moon and stars; There lightening does not shine; of this common fire need we speak! Him alone as he shines, do all things reflect; this whole world radiates with his light. 15
Now to actually gain this inner experience may be as equally difficult and easy. Difficult because of the slippery fluctuating tendencies of our mind, and easy because we can never loose it. Hence the real practice of yoga does not involve going anywhere or desperately seeking an enlighten teacher. Good teachers are hard to find, the ones that proclaim they are self-realized are usually a fraud, so the practice is rather to open our eyes to what is going on in your daily life. How our mind responds and reacts to things, and start paying attention to what is actually going on in our lives rather than project what we would like to be. Then as the saying in India goes, if we genuinely are seeking truth: “When the student is ready the teacher appears”. Although he/she may not come in the way we would like it!
When we turn to the final sixth chapter there is a metaphor equal to the BG (15:1) that illustrates the world of Brahman to be like an eternal Banyan tree, with its roots above and branches below that reach out into the world of men:
Its root above, its branches below, this is the eternal banyan tree. That alone is the Bright! That is Brahman! That alone is called the Immortal! On it all worlds rest; beyond it no one can ever pass. 1
This essence is therefore more imminent than our own breath, more real than the coming and going of thoughts, and more stable than any duality of the senses. The practice of these teachings thus begins with recognizing the separate nature of the senses and acknowledging the many layers of awareness from within:
Higher than the senses is the mind; higher than the mind is the superior Sattvic element; higher than the Sattvic element is the immense self; higher than the immense self is the un-manifest. 7
Higher than the un-manifest is the Purußa (superior person), all-pervading and without any shape or form. Knowing him, a man is freed, and attains immortality. 8
It is impossible to see or perceive ‘him’ with any of the senses, yet when the senses are reined in, they create space to a greater awareness that helps to still the many fluctuations of the mind. With practice it may then be possible to perceive ‘him’ as the very essence of our being, the inmost essence, the direct witness of all our ‘mind-stuff’, which in essence is radically different to the many layers of perception in the mind.
Finally, here in the 11th verse we thus get the definition of yoga akin to Patanjali[5] that certainly involves a level stabilizing, centering or restrain:
When the senses are firmly reined in, that is yoga, people consider. A man is then free from disturbances, for yoga is the coming-into-being, as well as ceasing-to-be. 11
Not be speech, not by the mind, not by sight can he be grasped. How can ‘that’ be grasped, other than by saying “He is!” 12
By affirming he is real, he will manifest, and to one that perceives him as “He is”, it becomes clear that he is real. 13
The call of religion[6] takes peculiar forms and expression in different faiths around the world. The philosophy/practice of Vedanta and Yoga recognizes a god (Brahman/Ishwara) as the very support of the Universe, but it does not favor any thing exterior as the inmost illuminating factor of our mind. Thus the practical experience of awakening must come from within and it is far greater than any dogma or creed that attempts to explain what it actually is. Life is a mystery, and so our perception of it, however to ‘practice’ religious and philosophical ideals may be helpful to improve the receptivity of the mind to greater principles existing from within than our limited constricted awareness.
These peculiar teachings are best reflected in the early Brhadaranyaka Upanishad, where sage Yajnavalkya instructs his wife Maitreyi on how to know the essence of immortality (Br Up 4.5.5-15). In short he explains to Maitreyi that it is not for selfish reasons one holds a husband, wife, children, wealth, livestock, priestly power, royal power, beings, etc. dear, but rather for the sake of oneself. Because the inmost integrated essence of all is the same within all. Thus as one learns to appreciate and respect that essence in others, so may ones personal perception of it increase. Since everything is part of the whole, as one learns to see, think and breathe this integrated essence as the supportive element in everyone and everything, more space is freed up so one may come to be saturated with it in all ways.
Actually Maitreyi is confused as regarding what Yajnavalkya really means, and most probably he confuses her further when he says:
About this self (atman), one can only say ‘it is not this, it is not that’! He is ungraspable, for he cannot be grasped. He is undecaying, for he is not subject to decay(Br Up 4.4.15).
Finally he gives her they key to find out for herself when he says:
‘Look - by what means can one perceive the perceiver? There, I have given you the instruction, Maitreyi. That’s all there is to immortality.’
The instructions of Yajnavalkya may remain aloof for some, but to become aware of the inner essence that hears, sees, feel, breaths, smells and contemplates - and is yet different to the very objective experience thereof - perhaps may be a very valid tool to experience a new level of being from within?
Returning to the closing portion of the Katha Upanishad, as we are given the final instructions on how to gain a more integrated experience of this self we can read:
When they are all banished, those desires lurking in ones own heart; Then a mortal becomes immortal, and attains brahman in this world. 14
When the knots are all cut, that bind ones heart on earth; Then a mortal becomes immortal - for such is the teaching. 15
There are one hundred and one nadis (nerve patterns) of the heart. One of them runs up to the crown of the head. Awakening that, he reaches the am®ta (the immortal). The rest of the nadis, in their ascent, spread out in all directions. 16
A person the size of a thumb, the internal soul, resides eternally in the heart of men. One should draw him out of the body with conscious effort, like the inner stem from a blade of grass. One should know him as immortal and bright, one should know him as immortal and bright.
Thus concludes the last verse of the Katha Upanishad and I hope the brief run-down of the six chapters will remain helpful. There are indeed much to say on the last verses, but my comments are exhausted and if you have followed this far you probably need a break as well. Yoga, when properly practiced illuminates and brightens our day. It may be a long road a head, but once started better finish! Yoga most certainly has the power to remove layers of ignorance and install in us a genuine wisdom of being. May that continue to illuminate our understanding on all levels.
OM
[1] See the works of Patrick Olivelle and Michael Witzel on the same topic.
[2] Most probably the earlier portion was originally part of the Kathaka Brahmana, although the whole portion, as we know it today is found in the Taittiriya Brahmana. See P. Olivelle, “Principle Upanishads” p. 372 for further discussions.
[3] See Hatha Yoga Pradikpika, Goraksha Shataka, Gheranda Samhita and Shiva Samhita for the same topic.
[4] The epigraph reads: The sharp edge of a razor is difficult to pass over; thus the wise say the path to salvation is hard. W. S Maugham “A Razors Edge” 1944
[5] Please see YS 1:2-4
[6] Interestingly enough the etymological meaning or religion may be traced to re-ligare i.e. re (again) +ligare(connect, consider carefully), meaning to ‘reconnect’, a term similar to one of the meanings of yoga. The two meanings being; ‘Samadhi and ‘to connect’.