Kathopanishad: The Science of the Inner Life 1.1. by Swami Krishnananda

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Wednesday, November 17, 2021. 8:00. PM.
Kathopanishad: The Science of the Inner Life :1-1
1.INTRODUCTION : 

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1. INTRODUCTION : 1.


The Kathopanishad may be regarded as a most appropriate introduction to spiritual life in general. The story with which the Upanishad begins provides the proper foundation for commencing a study of the science of the higher life of man. From the exoteric ritual of the performance of sacrifice and charity by sage Vajasravasa, the Upanishad takes us to the spiritual longing of the seeker, Nachiketas, which moves along a definite pattern of development. 


The three boons requested for by Nachiketas from Yama represent the terrestrial, heavenly and spiritual realms of attainment. In the movement from the outward liturgy of Vajasravasa in the world to the inner aspiration of Nachiketas for spiritual values, we have the first step taken towards the higher consciousness. The second step is the rise from temporal relationships to the universal significance of all things found in the all-comprehensive Vaisvanara, known also as Hiranyagarbha in his higher manifestation, and as Virat in his lower universal form, represented in the second boon granted by Yama. 


The third step is the ascent from the universal to the Absolute, which is the third boon asked for by Nachiketas, but most reluctantly granted by Yama, after subjecting Nachiketas to a severe test in the form of supernormal temptations of sense and ego, to which even the best minds cannot but succumb when placed in favourable circumstances. The Upanishad now leads us on to the theme it intends to propound.

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The path to perfection can be trodden only after encountering several threats and temptations. The example of Nachiketas shows that he was even cursed to death and tempted severely in his attempt at adhering to righteousness and truth of the spirit. In the process of the search for truth, the subjective propensities and objective tendencies show their heads in concrete forms and either tempt or threaten the aspirant. For an aspirant of weak will advanced spiritual practices are very near impossibility. A person believes in what he sees and experiences and not in what he does not see and does not experience. 


He has love for certain things and fear for certain others, because he has a faith in the value of those things, as they are the objects of his direct experience. He, however, does not believe in supersensuous realities, because they are not the objects of direct experience. Love for comfort and hatred for pain and sorrow pull the aspirant from two opposite sides, and he is left at sea. It is here that the strong weapon of will and discrimination should come to one's help. One has to clear the way in the midst of these oppositions which are inevitable in one's struggle for transcending one's individuality in the Absolute. The individual modes try their best to persist in appearing again and again, and to bar the gate to Truth. 


It is hard to recognise the faces of these thieves in the form of friends, who deceive the aspirant every moment and frustrate all his aspirations. The objects and states of every plane of consciousness have to be rejected, as they are objective, and one has to resort to the Infinite Subject which is divisionless fullness. One should realise that anything that is achieved as the result of desires and actions shall vanish one day or the other, and that the only thing ever enduring and worth knowing is the one Self in all. Nachiketas persisted in his aspiration for Truth, in spite of the most formidable temptations, and in the teeth of the refusal of Yama to impart knowledge to him. Finally, Yama initiates him into the mysteries of the Self.


To be continued ...


Next-1.2. THE GOOD AND THE PLEASANT




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