In the House of Death: Story of a Boy-Nachiketas: Part-2

Introduction: Death is a Teacher:

Please read the first part of this story: The link is here: In the House of Death: Story of a Boy-Nachiketas: Part-1
This is the second part of the legendary story of a little boy Nachiketa, barely ten years old, son of Sage Vajasravasa , who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketa, the knowledge of the nature of Self (Atman) and the path to gain Wisdom, for Moksha (liberation from the cycle of birth and death).
Text is lengthy, since all the dialogs are covered to get the Essence of Katha Upanishad. Readers are requested to read with patience. My efforts will be successful, if you like the content.

Yama: Lord of Death! In short, I address here as Death!

Death said: ” This question has been discussed by the gods, it is deep and difficult. Choose another gift, Nachiketa! Do not be hard. Do not be hard. Do not compel me to explain.

Nachiketa said: ” Death! you say that the gods have discussed it, that it is deep and difficult; what explanation can be good as yours?

Death tempts Nachiketa a bit more:

Death said: ” Take sons and grandsons, all long lived, cattle and horses, elephants and gold, take a great kingdom. Anything but this; wealth, long life, Nachiketa! Empire, anything whatever; satisfy the heart’s desire. Pleasure beyond reach, fine women with carriages, their musical instruments; mount beyond dreams; enjoy! But do not ask what lies beyond death”

Nachiketa said: “Destroyer of man! these things pass. Joy ends enjoyment, the longest life is short. keep those horses, keep singing and dancing, keep it all for yourself. Wealth cannot satisfy a man. If he but pleases you, master of all, he can live as long as he likes, get all he likes; but I will not change my gift. What man, subject to death and decay, getting the chance of Un decaying life, would still enjoy mere long life, thinking of copulation and beauty. Say where man goes after death; end all that discussion. This, which you have made so mysterious, is the only gift I will take.”

Two Paths in Human Life: ” The Good and the Pleasant” # SREYAS & PREYAS # Sreyas is Vidya(wisdom), and Preyas is Avidya (ignorance).

Death said: ” The good is one, the pleasant another; both command the Soul. Who follows the good, attains sanctity, who follows the pleasant, drops out of the race. Every man faces both. The mind of the wise man draws him to the good, the flesh of the fool drives him to the pleasant.

Lord Yama praises Nachiketas’s discrimination:

Death Continues: “Nachiketa! Having examined the pleasures, you have rejected them; turned from the vortex of life and death. Diverging roads: One called ignorance, the other Wisdom. Fools brag of their knowledge; proud, ignorant, dissolving, blind led by the blind, staggering to and fro. What can the money-maddened simpleton know of the future? ” This is the only world” cries he thinks there is no other, I kill him again and again. Some have never heard of the Self, some have heard of the Self, some have heard but cannot find Him. Who finds Him is a world’s wonder, who expounds Himis world’s wonder, who inherits Him from his Master is a world’s wonder. No man of common mind can teach Him; such men dispute one against another. But when the uncommon man speaks, dispute is over. Because the Self is a fine substance, He slips from the mind and deludes imagination. Beloved! logic brings no man to the Self. Yet when a wise man shows Him, He is found. Your longing eyes are turned towards reality.

Lord Yama’s attainment, when He was young:

Lord Yama continues: “Would that I had always such a pupil. because man cannot find the Eternal through passing pleasure, I have sought the Fire in these pleasures and, worshipping that alone, found the Eternal. Nachiketa! The fulfilment of all desire, the conquest of the world, freedom from fear, unlimited pleasure, magical power, all were yours, but you renounced them all, brave and wise man. ” The wise, meditating on God, concentrating their thought, discovering in the mouth of the cavern, deeper in the cavern, that Self, that ancient Self, difficult to imagine, more difficult to understand, pass beyond joy and sorrow. The man that, hearing from the Teacher and comprehending, distinguishes nature from the Self, goes to the source; that man attains joy, lives for ever in that joy. I think, Nachiketa! your gate of joy stands open.”

Nachiketa asked: ” what lies beyond right and wrong, beyond cause and effect, beyond past and future?”

The Goal of all Spiritual efforts- “OM”

Death said: “The word the Vedas extol, austerities proclaim, sanctities approach- that word is OM! ” That word is eternal Spirit, eternal distance, who knows it attains to his desire. ” That word is the ultimate foundation. who finds it is adored among the saints. “The Self knows all, is not born, does not die, is not the effect of any cause; is Eternal, self-existent, spelt AUM, perishable, ancient. How can the killing of the body kill Him? He who thinks that He kills, he who thinks that He is killed, is ignorant. He does not kill nor is He killed. ” The Self is lesser than the least, greater than the greatest. He lives in all hearts. When senses are at rest, free from desire, man finds him and mounts beyond sorrow. though sitting, he travels, though sleeping is everywhere. Who but I Death can understand that God is beyond joy and sorrow. Who knows the Self, bodiless among the embodied, unchanging among the changing, prevalent everywhere, goes beyond sorrow. “The Self is not known through discourse, splitting of hairs, learning however great; He comes to man He loves; takes that man’s body for His own. “The wicked man is restless, without concentration, without peace; how can he find Him, whatever his learning? He has made mere preachers and soldiers His food, death its condiment; how can a common man find Him?”

Let us put it mathematically: “smaller than the smallest, greater than the greatest”. Suppose n is a number, and we consider two loops. n=n+1 and n=n-1 in two different cases.
case 1. n+1> n; in the loop n=n+1, n approaches to ∞ (infinity)
case 2. n-1 < n; in the loop n=n-1, n approaches to zero; ε (epsilon) but ≠ 0. This example will just help to imagine the vastness of Brahman.
Planck length, the smallest in size = 1.6 x 10^–³⁵ meters. Planck time, the smallest time = 10⁻⁴⁴seconds. Volume of the observable Universe is 3.566×10⁸⁰ m³

Conclusion:

एतद्ध्येवाक्षरं ब्रह्म : = This word alone is verily “Saguna Brahman”. एतद्ध्येवाक्षरं परम्: = This word alone is verily the “Nirguna Brahman”. This syllable AUM(ॐ) is indeed Brahman. This syllable is the Highest, Eternal. Whosoever knows this syllable obtains all that he desires. एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते : = This word is the ultimate foundation. Who finds it is adored among saints.

ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is That?

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

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Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.

In the House of Death: Story of a Boy-Nachiketas: Part-1

Introduction:-

This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa. Nachiketa meets Yama (The Death God in Hindu philosophy) and get answers of his question: ‘What is Death?”

Through conversation, Lord Yama reveals “Supreme Knowledge” to Nachiketa, the knowledge of the nature Atman and the path to gain Wisdom, Moksha (liberation from the cycle of birth and death).

Sage Vajasravasa wished to perform a sacrifice called Vishwajit (Sarva Dakshina), meaning victory over the whole universe. Through such sacrifice, the performer aims to gain the fruit of gaining a higher world and enjoy the pleasures there. (Vajasrava means a Giver). The boy faced wrath of his father after completion of sacrificial fire , when he found there was fault in the part of his father. As such the boy was offered to Yama, by his father in anger.

Finally he got the desired knowledge from Yama when he exhibited “Mumukshautva” (intense desire to seek Wisdom) and Vairagya(dispassion for all worldly pleasures).

The Story in details:-

Sage Vajasravasa, desiring Heaven, rewards, performed the Visvajit sacrifice, in which he gave away all his property as gift[Dakshina]. He had a son by name Nachiketa.

Gifts not worth the name:

When the gifts were being distributed, Nachiketa, who was still a boy said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat. to give milk, or to calve. He went to his father and said: Father! To whom will you give me? Nachiketa repeated this question second and a third time. At last his father got angry and replied: ‘Unto death I offer you’.

Nachiketa then proceeded to meet the king of Death: “Yama”

Nachiketa thought: whether I die now or later matters a little. What purpose of the King of Death will my father serve today by thus giving me away to Death? Nachiketa said: Think of those who went before, those that will come after. Man dies and born again like a blade of grass. A mortal ripens like a corn and corn springs up again.

"Man dies and is born again like a blade of grass. This means seed grows only to fall and fall only to grow. This is the cycle of human life because birth and death are correlatives."

Lord Yama’s Instructions on Hospitality:

Nachiketa went into the forest and sat in meditation within the house of Death. Death king Yama was out of his kingdom on his job. When Death appeared his servant said: Lord! when a holy man enters a house as guest it is as if fire has entered. The wise man cools him down. So bring him water O king of Death!

If a holy man comes into fool’s house and is given nothing, the fool’s family, public and private life, ambitions, reputation, property, hopes alliances, all suffer. Thereupon Lord Yama said to Nachiketa: ‘A guest should be respected. You have dwelt in my house three nights without eating; I bow to you O holy Boy! Take from me three boons[gifts]. Choose now three boons, one for each night, O Brahmin! may all be well with me’!

The First Boon:

Nachiketa said: ‘O Death! may Gautama, my father, be calm, cheerful and free from anger toward me! may he recognise me and greet me when I shall have been sent home by you! This I choose as the first of three boons’.

Death grants the first boon!

King of Death said: ‘I will so arrange things, that your father, will recognise and love you as before and he will sleep peacefully at night and his grudge against you will vanish’.

The Second Boon:

Nachiketa said: ‘ There is no fear in the kingdom of Heaven, because you are not there, nobody there is afraid of old age. man is beyond hunger, thirst and sorrow. You know, O Death! Please explain me what Fire leads to Heaven, show it, I am full of faith. I ask this as my second boon.’

Death said: ‘ I will explain it, listen! find the rock and conquer unmeasured worlds. Listen, for this came out of cavern.’

Death grants the second boon!

Yama told him that out of Fire comes this world, what bricks and how many go to the alter, how best to build it. Nachiketa repeated all. Death encouraged ran on. I give you another gift. This fire shall be called by your name. Count the links of the chain:

*Worship the triple Fire: 1) Knowledge, 2) Meditation, and 3) practice.

*The triple process: 1) Evidence, 2) Inference, and 3) Experience.

* The triple duty: 1) Study, 2) Concentration, and 3) Renunciation.

Understand that everything comes from Brahman. That Brahman alone is sought and found, attain everlasting peace; mount beyond Birth and Death.

***Here, Fire means Energy-

King of Death continued: ‘ When man understands himself, understands Universal self, the union of the two, kindles the triple Fire, offers the sacrifice; then shall he, though still on Earth, break the bonds of Death, beyond sorrow, mount into Heaven.[ **This is liberation, while living on Earth]

The Nachiketa Agni[Fire]:

The perfect sacrifice is explained by Yama.

 Out of fire arises all that exists in the Universe. Mastering this, one gains mastery over any field of human activity, and acquires whatever one desires in terms of worldly prosperity and power. However, it is all within the transitory realm; all gains here are impermanent. Nachiketas very attentively listened and was able to follow what was said. He repeated all that Yama explained. Being happy with Nachiketas, Yama encouraged and said " I will give you another gift. This fire shall be called by your name." And it is known as "Nachiketas Fire".

‘The Fire that leads to heaven is your second gift, Nachiketa! It shall be named after you. Now choose the third gift.’

The Third Boon:

The secret of Death!!!

Nachiketa said: ‘Some say that when man dies he continues to exist, others say that he does not. Explain, and that shall be my third gift.’

It is too difficult for you Nachiketa!

Death said: ‘ This question has been discussed by the gods, it is deep and difficult. choose another gift, Nachiketa! Do not be so hard. Do not compel me to explain.

Nachiketa said: ‘Indeed on this matter, even by the gods doubts have been entertained. You also say, O Death, that this principle is not truly comprehendible easily. But a teacher like you can explain this. Another such teacher I shall never find. therefore, I have no option before me but this. No other boon equal to this there be for me to choose!

To continue in the next part….

Third gift was indeed granted and it is a great part of the story, where the words of wisdom are the main essence. To be published in the second part, or else it will be a very lengthy blog.

Interested readers may go through the following post

Essence of Katha Upanishad :Part 4C of 4: -The Concluding Part-

*** This story is from Katha Upanishad. Kathopanishad is part of Krishna Yajurveda and consists of two Chapters. Each Chapter has three sections. This Upanishad is a favourite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

Conclusion:-

Through this dialogue between Nachiketa and Lord of Death, the response of Death has to be observed minutely! Every one is interested to know the secret of Death! But what are the conditions that an aspirant should posses to know the secret. That discussion proceeds from here onwards.

NEXT PART !!..COMING SOON…😊🙏❤️

Essence of Katha Upanishad :Part 4C of 4: -The Concluding Part-

Preface: Patience is essential to read this article:

☆The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented with my experiences and self realization.
☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

Introduction: Death is a Teacher:

Katha Upanishad (Kathopanishad) is one among ten principal Upanishads and part of Krishna Yajurveda. Katha Upanishad consists of two Adhayas (Chapters). Each Chapter has three Vallis (sections). This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa (also known as sage Gautama), who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketas, the knowledge of the nature Atman and the path to gain Wisdom, Moksha (liberation from the cycle of birth and death).

Earlier I have published Valli-1 to Valli-3 of Book-1 and Valli-1, Valli-2 of Book-2. The links are given below:-

1.Essence of Katha Upanishad: Part-1 of 4

2.Essence of Katha Upanishad: Part-2 of 4

3.Essence of Katha Upanishad: Part-3 of 4

4.Essence of Katha Upanishad : Part-4A of 4

5.Essence of Katha Upanishad :part 4B of 4

In this final part, I will discuss in details on BOOK-2; Valli -3.

The entire Sanskrit version of Katha Upanishad (Sanskrit Mantras) are available in this site: Link is Here:

Glorify The Supreme:

In the previous chapters we have seen that Lord Yama has answered to all the boons of Nachiketas, where Third Boon was the main for attaining Supreme “Brahman”. In the Book-2, Section-2, we have seen that answer to the Third Boon has two distinct stages for the attainment of The Supreme.

Sadhana: The path where the seeker struggles for Self improvement.
Attainment of the Goal of Non-Duality.

In this final section we will see the Glorious Vision of Life:

Eternal creation is a Tree:

Mantra-2.3.1: Eternal creation is a Tree, having its roots above and branches below; This is the ancient Ashwattha (peepul) Tree. That is verily Purity Itself, living in all things and beyond. That is Brahman. That is also called the Immortal. In That rest all the worlds; and none can Transcend That. This is verily That!

The “Terror of the Thunderbolt”!

Mantra-2.3.2: This whole Universe, with whatever is in it, emerges from Brahman and vibrates with Prana. It instils great terror, hangs like a thunderbolt overhead. Those who know this become Immortal.

Order in the Cosmos!

Mantra-2.3.3: For fear of Him, Fire burns; for fear of Him, the SUN shines; for fear of Him rain pours, proceed Indra and Vayu; for fear of Him proceeds Death, the Fifth (Panchamah).

Rebirth continues until Realization.

Mantra-2.3.4: If one does not succeed in realizing Him, before the fall of the Body, then in the worlds of created things, a rebirth for the Body is ordained.

“Four Worlds of Reality”

Mantra-2.3.5: As in the mirror, so it is within one’s own Self; as in a dream, so in the world of forefathers; as in a reflection seen in water, so in the world of the Gandharvas; as between light and shade, so in the world of Brahma.

The Dissimilarity of the Senses & Self:

Mantra-2.3.6: Having known, the senses does not belong to the Self, but to the Elements; as also their rising and setting, and that they all have separate origins, the man of intelligence does not come to grief.

Steps from Sense Organs towards Total Mind:

Mind is above Sense:

Mantra-2.3.7: The mind is superior to the sense organs; the intellect is superior to the mind; Nature (“Mahat”) is superior to the intellect; the Unmanifested is superior to the Nature(“Mahat”).

Ladder from Total Mind(Hiranyagarbha) to Attriubuteless Brahman:

Mantra-2.3.8: But superior to the Unmanifested is the Purusha; who is unconditioned, filling all things and indeed without attributes, knowing whom, a man becomes freed and moves towards Immortality.

No Eye can see Him, nor has He a face to be seen:

Mantra-2.3.9: His Form does not exist within the range of vision; none can behold Him with eyes(senses). But, through Meditation, by controlling the mind with the Intellect, He can be found in the Feart (By intuition is He revealed ).Those who know this become Immortal.

Total withdrawal of the Senses:

Mantra-2.3.10: When mind and senses are at rest, when the discrimination of the Intellect is finished, when the “Five” come to rest, the Five senses together with the mind, and the intellect, too stops its functioning, that state (state of intuition) is said to be the highest, the Final Condition.

Yoga Brings – A Quite Mind:

Mantra-2.3.11: That is Yoga, declare the wise ones, where there is firm control over the senses, and one is freed from the fluctuations of the mind. When that condition is reached, the Yogi can do no wrong. Before it is reached, Yoga seems union and again disunion.

The Final Gate into Eternity:

Mantra-2.3.12: He can not be known through Discourse, nor through speech, nor through mind, nor through the eye can It be attained. Apart from Him who speaks of It as ” He Exists” finds Him. How can a man who does not believe so find Him?

Faith Earns Favour to go Further:

Mantra-2.3.13: i) The Self should be realized first as ” It Exists”; and then, ii) as ” It Really is” in essence. Of these two, when “It Exists” is believed or accepted on faith, then ” It Really is ” become more favourable to one, the Truth dawns.

When the Desires of Heart is finished, it becomes Immortal:

Mantra-2.3.14: When the desires are given up totally, man still in the Body, is united with the Self and the mortal becomes Immortal, and he attains Brahman even here, while living.

This alone is the Law:

Mantra-2.3.15: When the knot of the heart is cut, the mortal becomes Immortal. This alone is the Teaching.

[Above Mantra has an inner meaning. Knot of the Heart is symbolical. It is meant to separate Ego from the Consciousness.]

Mantra-2.3.16: A hundred and one in number are the channels of the Heart; Of them, towards the crown of the Head passes through one of them (the Sushumna). Going up through that channel, one gets Immortality. The others that have different directions, become the causes of Death.

Final Teaching

Mantra-2.3.17: God, the innermost Self, Of the size of the Thumb, the Purusha, the indwelling Self, is ever seated in the hearts of men. One should separate Him from One’s body; as the arrow maker strip the reed. Him, one should know as pure and Immortal. Him, one should know as pure as Immortal.

Conclusion of the Upanishad

Mantra-2.3.18: Nachiketas has been instructed by Lord Yama. He attained the Knowledge of the Self and also the whole process of Yoga. A knower of Brahman, free from all impurities, he has become freed forever from the grip of Death. Any other seeker, too, can become the same if he knows the inner Self in the same way.

Peace Mantra:

Mantra-2.3.19: May He protect us both ( by revealing knowledge)! May He take pleasure in us both! May we show courage together! May Spiritual Knowledge shine before us. May we never hate one another! OM! Peace, Peace and Peace be everywhere.

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Essence of Katha Upanishad :part 4B of 4

Preface: Patience is essential to read this article:

☆The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented with my experiences and self realization.
☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

Introduction: Death is a Teacher:

Katha Upanishad belongs to Katha Branch of Krishna Yajurveda. Katha Upanishad is a favorite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

“Katha Upanishad” is divided in two parts( Adhyaya), each part consists of three Vallis(Sections). So far, I have published Valli-1 to Valli-3 of Book-1 and Valli-1 of Book-2. The links are given below:-

1.Essence of Katha Upanishad: Part-1 of 4

2.Essence of Katha Upanishad: Part-2 of 4

3.Essence of Katha Upanishad: Part-3 of 4

4.Essence of Katha Upanishad : Part-4A of 4

In this part, I will discuss in details on BOOK-2; Valli -2

॥ काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Mantra-1: A City with eleven gates (this body) belongs to the Unborn, Un flickering Consciousness. By meditating on HIM, one does not grieve, He is liberated and being free, He gains emancipation. [ एतद्वै तत् ] This is verily That !

Ekaa-dasha Dwaaram: The Eleven gates of the Body are: Seven openings on the Head[2 Eyes, 2 Ears, 2 Nostrils and 1 Mouth]; Three openings in the lower Body{The Naval, The Genital organ and The Anus}; One opening which is non-physical, positioned at the Crown of the Head, called Brahma-Randhra.

Brahman: Everything and Everywhere!

Mantra-2: As the SUN, He dwells in the Heavens; as the AIR, He dwells in the Sky; as the FIRE, He dwells in the sacrificial alter (or on Earth); as a guest He dwells in a house. He dwells in Man, He dwells in the Gods, He dwells in the sacrifices, and He dwells in the Sky. He is born in the Water, on the Earth, from the sacrifice, and on the Mountains. HE is all that is True and Great.

Above Mantra teaches on Upasana( Meditation). It reminds that the Self is the same in all beings. That Self has no limits, no boundaries. The Whole Universe is it’s dwelling place.

Brahman: – Director of Prana & Deities:

Mantra-3: He( Brahman) sends Prana upwards; He throws the Apana downwards; that Adorable One seated in the Centre is He, that is worshipped by all the Gods.

Above Mantra gives a focus on the most important function of Supreme Self in our Body which animates by the power and energy provided by Prana, the Vital Life force. There are Five Pranas, among which two are most import which represent the incoming and outgoing Breath. Obviously other three Pranas are implied.

When the Body is negated, what remains?

Mantr-4: As this gets loosened or detached, the embodied Self, the indweller of the Body gets freed from the body. What then remains here? [एतद्वै तत् ] This is verily That !

When Prana is Negated, What Remains?

Mantra-5: Not by Prana, nor by Apana; does any mortal live; but it is some other that they live, on which these two depend.

When the Body Departs, What Remains?

Mantra-6: Well, now I will explain to thee this mysterious and ancient truth about Brahman. You wished to know, when death takes place, what becomes of the Soul? O Gautama?

Following Mantra gives the answer for the Boon-3, which was asked by Nachiketas, which was about the mystery, the secret behind life and death.

Perspective-1: While in ignorance:

Mantra-7: Entering a womb, some embodied Souls are destined to have a Body; other Souls continue only as plants. It all happens as person’s Karma and Knowledge.

Perspective-2: When Knowledge Dawns:

The Purusha remains awake, while we are in sleep, He shapes the countless objects of our desire. He alone is Pure, He is Brahman; He alone is known as the Immortal. In Him rest all the worlds; verily, there is none who can transcend Him. [ एतद्वै तत् ]This is verily That !

The Transcendent Brahman:

Mantra-9 to Mantra-15 will now take you to the Transcendental Realm.

Mantra-9: Just as Fire, though one, entering the world, assumes various forms and shapes; so also the immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them(is Transcendent) .

Mantra-10: Just as AIR, though one, entering the world, assumes various forms and shapes; so also, the immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them(it is Transcendent) .

Mantra-11: Just as the SUN, the eye of the whole world, is not tainted by sight and external defects, the immanent Self of all beings, though one, is not tainted by the sorrows of the world, as it is external to them, (it is Transcendent).

Above three verses teaches us the Upasana on three basic Elements in nature Fire(Agni), Air(Vayu) and The Sun (Sooryah). They are also regarded as the foremost among the Immanence and the Transcendence of the Supreme Self. Immanence is the Self within a person and Transcendence is the Omnipresent Self.

Being One, Controlling All !

Mantra-12: One Supreme Ruler is the inner Self of all; This one quality appears in all individuals. The wise realize Him in their own hearts. To them belong Eternal Joy, to none else.

Mantra-13: He is the Eternal among the non-eternals, the Intelligence among the intelligent ones; Though One, He fulfil many desires. The wise realize Him in their own hearts. To them is Eternal peace, to none else.

The “Self” is Self-Luminous & Shines Variously:

Mantra-14: Nachiketas asks: “[ एतद्वै तत् ] “This is That”- thus do the sages perceive; That indescribable highest Bliss. How shall I know That? Does It shine of Itself or does it shine by another light?”

Mantra-15: Lord Yama answers : ” The SUN does not shine there, nor the moon, nor the stars; nor the lightning, much less this lamp. When He shines, everything shines after HIM; by His light, all these Shine!”

॥ इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

End of Katha Upanishad Second Book- Section-II(Dwitiya Adhaya: Valli-II)

काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली 
        
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥

हँसः शुचिषद्वसुरन्तरिक्षसद्-
    होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
    अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥

न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६॥

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥

अग्निर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥

वायुर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ १०॥

सूर्यो यथा सर्वलोकस्य चक्षुः
    न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा
    न लिप्यते लोकदुःखेन बाह्यः ॥ ११॥

एको वशी सर्वभूतान्तरात्मा
    एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥

नित्योऽनित्यानां चेतनश्चेतनानाम्
    एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां शान्तिः  शाश्वती नेतरेषाम् ॥ १३॥

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४॥

न तत्र सूर्यो भाति न चन्द्रतारकं
    नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
    तस्य भासा सर्वमिदं विभाति ॥ १५॥

  इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

An Essay on ” Ashtanga Yoga” on the occasion of INTERNATIONAL YOGA DAY-2021

Introduction:

Multiple paths are there to attain enlightenment.

Here we will concentrate upon the teachings given by Maharshi Patanjali through his Yoga sutra. If we can follow sincerely, the steps described in Yoga sutra, we can understand Ignorance (Avidya), the cause of Bondage . We can distinguish between permanent and impermanent, between Body and Consciousness.

” yogashchittavrittinirodhah” : Yoga is for the control of thought-waves in the mind. To still the fluctuating mind.

Mind alone is the cause of bondage and mind alone is the cause of liberation.

Mind absorbed in sense objects is the cause of bondage and mind devoid of desire for objects is the cause of liberation.

Yoga means union. Union of inner self with higher Self. Yoga brings perfection, peace, harmony in life. It will help in leading a disciplined successful life with good health and mind. Through Yoga one can have a calm mind and peaceful sleep. And these are all normal achievements. If followed properly what Maharshi Patanjali has taught us “Ashtanga Yoga”, we can raise our nature to a divine nature.

“Ashtanga Yoga” : In English we call it as Eight limbs of Yoga. Ashtanga Yoga was formulated by Maharshi Patanjali ,through his Yoga Sutras (aphorisms). According to scholars, Patanjali’s Yoga Sutra was compiled around 2200 centuries back. The Yoga sutras of Patanjali is the science of joy and a blue print for living a deeply satisfying life. It presents a holistic systematic approach towards the elimination of sufferings and attainment of spiritual liberation. Liberation from the cycle of births and deaths. These teachings are for all genders of all ages, races, faiths and positions. There are 196 sutras presented in four sections know as PADA.

“Ashtanga Yoga” : Eight limbs are as follows.

1. Yama – Restraints.

2. Niyama – Observances.

3. Asana -Physical postures.

4. Pranayama – Control of Prana (Breathing control).

5. Pratyahara – Withdrawal of the senses.

6. Dharana – Concentration

7. Dhyana – Meditation.

8. Samadhi – Absorption.

Principal Teachings of Yoga Sutras:

Human sufferings can be removed by eliminating faulty and wrong perceptions of life, because wrong perceptions gives rise to endless cravings for satisfaction of senses.
The eternal peace we seek is realized by experiencing the truth our Identity which is obscured by ignorance (Avidya). The Identity is always exists within us, waiting to be revealed. Once revealed, it is then enlightenment, the Self-realization.
Self-realization can be attained by mastering the MIND. Only tranquil mind with one pointedness can remove the veils of ignorance.

The second sutra alone gives a vast meaning. If that line is understood and practiced, then the goal will be achieved. This sutra directly points towards setting of Subconscious mind.  "yogah chitta vritti nirodha" means stopping of distraction and fluctuation of mind. If mind is fixed, conflicts will be ceased.

Details of Each of the Limbs of Yoga:

Yama: The first “anga” consists of prohibitions against unethical deeds. These are basically restraints. Following are to be noted:

Ahimsa-Non violence: Non-violence truly meant here as to refrain from causing harm , showing anger , being harsh to others including self. Killing and doing physical harm is common form of violence. To maintain a life with non-violence, we need to have a heart with full of love for others irrespective of their attitudes towards us. That love must be unconditional and universal. At the same time we must love ourselves equally.
Satya-Truthfulness: : This means, on being firmly established in truthfulness ,the Yogi gets the power of attaining for himself the fruits of work without the work . Results come to them automatically. This is the power of truth. It is believed that for an honest person who is in the path of truth, fear vanishes for him. Nothing to hide. Life becomes an open book.
Asteya-Non-stealing: With the establishment of virtues like honesty, aspirant develops an intuitive awareness. Therefore we should curb our desires for the things which are not our own. Rather we should share our knowledge, our noble thoughts and material belongings to uplift others who are indeed needy ,instead of hoarding them for own benefits.
Brahmacharya- celibacy: Right use of energy: sutra 2.38 says ” Brahmacharya pratisthayam viryalabhah”. It is about controlled and disciplined sex. Brahmacharya does not mean cut off from sex. According to explanations of the above sutras by the scholars it is said that “Virya” , the seminal fluid is our life. If stored properly, it can generate lot of energy. When absorbed into the system it gets transformed into prana. Conserved sexual energy in woman also gets transformed. Seminal fluid gives stamina and strength to the brain and nerves.
Aparigraha- non possessing, non accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah” which means : On becoming steady in non-possessiveness, there arises the knowledge of how and from where is it generated. One of the most important virtues. This sutra teaches to give up tendency of accumulation of materials. Possession should be that much required to maintain life (necessary items).

2. Niyama : This second limb (“anga” ) is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.

Saucha (cleanliness) : Purity of body and mind.
Santosha ( Contentment): Very simple meaning. To keep mind away from dwelling in the past or future. One should not regret on missed opportunities and also need not worry about future. Contentment is the way to live in present moment, NOW.
Tapas (discipline, austerity etc.) : Mandates spiritual disciplines. A state of spiritual maturity. With the practice of austerity, all kinds of impurities are removed from body and mind. Austerity is very important in one’s life to ascend to higher state.
Svadhyaya ( study of self and sacred texts): This sutra teaches for self-observation, study of scriptures, recitation of mantras and union with the desired deity ( Ishta devata).
Isvara Pranidhana (Total surrender to the Supreme being): This sutra teaches Self surrender. Complete surrender to God. Dedicated services for the welfare of others including mankind, animal kind, plants and nature. This practice is non selfish in nature. Without expectation of fruits of actions. This is the path of Karma Yoga.

At first sight, these 5 yamas and 5 niyamas might seem to resemble the 10 commandments of the Bible. Unless an aspirant has mastered these two steps of discipline, practice of subsequent steps of yoga will be ineffective.

The third anga ” Asana” is important part of Ashtanga Yoga. The importance is to make spine held erect and relaxed with the three upper parts of the body, the chest, the neck and the head in a straight line. This is required for nerve currents to channelize for further improvement in concentration. In Yoga culture around the world , some asanas are taught, which are very complex and performed with great difficulties. As such, aspirants remain busy with the perfection of asanas. Finally the essence of Yoga gets spoiled. Since they concentrate on asanas only, other seven limbs do not get due attention. Practicing asanas only becomes a part of Hatha Yoga which is mainly concerned with the maintenance of the health and attainment of longevity of the body. Getting too much engrossed in asanas will make a man body minded only.

The object of Yoga is to make a man rise above body consciousness. In Patanjali Yoga sutra, it is simply stated that asanas should be stable and comfortable for meditation.

According to Maharshi Patanjali , Ashtanga Yoga is not limited to any class, place, time and circumstances. This path of Yoga is Universal.

The fourth anga “pranayama” commonly believed as control of breath but scholars says this is actually control of Universal Energy. The Prana moves the whole Universe. Prana is believed to be a cosmic energy. It is prana vibrating at the beginning of cosmic cycle that shapes akasha (space) out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy.

The knowledge and control of this prana is known as pranayama.

By regulating prana, we can regulate our mind, because both moves together. If one is controlled, the other will automatically be controlled. Finally we need a controlled mind.

Now we will discuss “pratyahara” the fifth anga.

Our perceptions are developed through sensory inputs that we see, hear, feel, touch, and taste which influence internal organs in the brain and mind acts accordingly. We react through inputs received by our senses. If the inputs are not favourable to our expectations or wishes, we become unhappy, angry, depressed. Our minds are engaged constantly evaluating the inputs and categorize whether inputs are favourable or not. This is our reaction on 24X7 basis. Pratyahara gives our mind a moment to not evaluate and teaches us to be free from any reactions developed by senses. Now step by step we have reached to this point of Pratyahara.

Sixth anga: Dharana – Concentration:

“deshabandhashchittasya” => this suggests to confine mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana”.

One pointed attention: Dharana is the process of fixing the attention of mind to a certain point. That may be any object of concentration (internal or external), sound, deity or noble idea for the benefit of creation. After successful practices of first five limbs, one becomes ready for Dharana. It is the first step towards Dhyana (meditation). Practicing Dharana stops mind moving randomly and make it one-pointed concentration. As such it finds complete absorption in the present moment. Even one pointed concentration can be made by focusing on breath, or reciting mantras or concentrating on image of deity.

Dharana, Dhyana & Samadhi: These three limbs together lead aspirants to the ultimate goal.

In reality, normally mind remain fixed hardly for a very few minutes. Even if someone fixes mind on image of deity, yet mind wanders at numerous points or issues. Therefore it is important to practice first five limbs with full attention. “Pratyahara” helps in attaining a mind without fluctuations, since withdrawals of senses bind the mind to a fixed point. It is impossible to concentrate unless the mind is purified. For that ,let us look into Sutra 1.33 (Samadhi Pada) to understand right methods for purification of mind which will help in concentration of mind.

According to above sutra , if the fourfold qualities are dealt with right actions, then the practitioner of Yoga will overcome the distractions of mind. These are : 1. friendliness towards happiness, 2. compassion towards misery, 3. rejoicing for virtues and 4. indifference to vices. With such preparation and practice, “Dharana” comes much more easily and naturally.

Seventh Anga: Dhyana- meditation:

sutra 3.2 "tatra pratyayaikatanata Dhyana" means uninterrupted stream of consciousness is Dhyana.

Definition : Dhyana: The extension and lengthening of Dharana is Dhyana. Dharana continued without interruption is Dhyana. We have reached unto Dhyana after through practice, step by step, sequentially of Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana. One cannot skip any of the above steps. All the steps are scientifically designed. That is the specialty of Ashtanga Yoga. If one has followed all the steps properly, then only Dhyana is possible. One has to change his or her way of life to reach unto this stage of Dhyana (concentration). Let us look into sutra 3.2 again for further analysis. “tatra pratyayaikatanata dhyanam” : If we now split the sloka like this =>> tatra + pratyaya +ekatanata, then tatra => means ” in that place” which refers to “desha” as mentioned in sutra 3.1. pratyaya=> means total content of mind which occupies the field of consciousness at a particular time. Mind remains in continuous contact in Dharana. Ekatanata=> means extending continuously without interruption. Before practicing Samadhi, this kind of un interrupted continuous Dhyana is essential for the aspirant. Obviously it is not an easy job but not impossible!

State of mind which is calm, quite, tranquil, and free of distortions, reflects “purusha”. When the mind is in completely sattvic mode(there is a fine difference between sattvic mode and purusha), then it is possible to achieve the goal. The essence of Patanjali’s Yoga sutra is in the second sutra(1.2): “Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind”. Target is to achieve the state of mind which is calm, tranquil and free of distortions. It is the control of thought waves in the mind. One must not have conflicts in the mind. We think only mind is real but actually “purusha” is real. This is due to ignorance. Within inside or outside , ignorance has to be removed through mental exercises, through discrimination. So all these sutras so far we have come across is pointing towards the Dhyana for farther higher level “Samadhi”. When the ignorance is destroyed and you remain in stillness of mind, you do not have any other idea, you become blank and then you can do Dharana effectively. It will be then possible to stretch Dharana and that will be Dhyana. Unless the foundation work is done , Dharana can not be stretched to Dhyana. Continuing this one pointed attention without any distraction or disturbance, the aspirant saves a lot of energy which will build up a system, vast quietness and silence that fill one’s being.

Since now a days, people are talking of meditation, it has become important to know what is meditation. At least we can concentrate on breath which is the vital force. Understand the secrete nature of breath. It must not be an ordinary one. It is prana. It is the breath to whom we should respect. Realise that breath is the fountain head of life which primarily moves the entire universe.

Therefore let us keep in mind that when Dharana is stretched for a long period it becomes Dhyana. In other words elongated condition of Dharana is Dhyana.

Now we may discuss about Dhyana in details in practical point of view. According to yogic science, in every human being there are thousands of channels of energy passing through the body and life energy prana functions through these channels known as “naddis”. Among these channels, there are three most important naddis. These three channels are 1) Ida naddi, 2) pingala naddi and 3) susuhumna naddi. Among these three, susuhumna is the Supreme. If we consider prana as the energy field like an electrical energy field, then Ida which is in the left may be imagined as “cathode” (-ve charge) and the right which is pingala may be compared with anode (+ve charge). Energy flows through these channels. This concept is according to yogic anatomy. These are to be considered as psychic energies. When they are balanced, body and mind is also balanced and in the best condition for practice of Yoga. Practice of Pranayama makes balancing of these channels and thereby activate sushumna naddi. According to yogis, ida and pingala are considered as two nerve currents on either side of the spinal column. It is considered that the Moon moves the ida and the Sun moves the pingala. Ida is cooling where as pingala is heating. Ida flows through left nostrils and pingala through right nostrils. Sushumna runs along the center of the spinal column. It is believed that when Sushumna operates Yogi enters into samadhi. However this topic is yogic science and out of scope of discussion in this part.

Samadhi– The state of Cosmic Consciousness- the 8th anga:

sutra 3.3: "tad evarthamatranirbhasan svaroopashoonyam iva samadhih" means=> In that absolute state, then there is no meditator or the thing that is meditating upon. What remains only is the meditation, that is called samadhi.

When Dhyana enters into Samadhi , the Gate which leads into the world of realities opens. Samadhi means a state of mind which through the practice of Dharana and Dhyana has become so completely tranquil and the person meditating is so absorbed that the he or she even forgets own existence. Let us analyze the word “svaroopashoonyam” of sutra 3.3. ” svaroopa” + shoonyam” means that ” svaroopa” which is the residual consciousness of its own action disappears completely i.e. becomes “shoonyam” .

When you are fully absorbed with the vastness of the Supreme being and even the sense that I am meditating is not there and the ego “I” goes then, only the true Self, higher Self ,the Big “I” remains. This is possible when there are no Vrittis in chitta. In other words mind does not fluctuate. In Samadhi, Mind surrenders all its resistances to the union with the object of meditation. In this state, field of observation and the observing intelligence merge and total intelligence shines as the sole substance of reality.

sutra 3.4 "trayamekarta samyamah" means => The three practices Dharana, Dhyana and Samadhi together on same object is called samyamah.

If we analyse the word “samyamah” we will find it has two parts. Sama + Yama. Sama means perfection and Yama means control. In samyamah, mind dives completely in to an object or idea and gains complete knowledge of the object of attention down to its most subtle aspect. This gives rise to psychic powers called “Vibhuti”. Practice of Samyamah and mastery of its technique opens the door toward power and Siddhis.

Key points : Dharana, Dhyana , Samadhi , concentration, meditation, purusha, samyamah , Ashtanga Yoga.

Conclusion:

We have discussed about the means to reach the Goal , the last limb of Eight limbs. If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. Who does not want a peaceful sleep?

All practices as mentioned above will make ways for state of “samyamah” which constitute Dharana, Dhyana and Samadhi. Eight limbs as a whole constitute one complete path which leads the aspirant upwards. When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization

Essence of Katha Upanishad: Part-1 of 4

Disclaimer:

☆The article is purely based on my studies, my thoughts, my concept, my beliefs, my experiences and self realization.
☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE.

प्रथमाध्यायेप्रथमा वल्ली॥ Introduction:-

Katha Upanishad (Kathopanishad) is one among ten principal Upanishads and part of Krishna Yajurveda. Katha Upanishad consists of two Adhayas (Chapters). Each Chapter has three Vallis (sections). This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa (also known as sage Gautama), who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketas, the knowledge of the nature Atman and the path to gain Wisdom, Moksha (liberation from the cycle of birth and death). Vajasravasa wished to perform a sacrifice called Vishwajit (Sarva Dakshina), meaning victory over the whole universe. Through such sacrifice, the performer aims to gain the fruit of going to a higher world and enjoying the pleasures there. (Vajasrava means a Giver). The boy faced wrath of his father after completion of sacrificial fire , when he found there was fault in the part of his father. as such the boy was offered to Yama, by his father in anger. finally he got the desired knowledge from Yama when he exhibited Mumukshautva(intense desire to seek wisdom) and vairagya(dispassion for all worldly pleasures).

Katha Upanishad : — It gives a direct teaching to the spiritual aspirant.

ॐ ॥ अथ कठोपनिषद् ॥

Peace Invocation:-

ॐ सह नाववतु। सह नौभुनक्तु । सहवीर्यं करवावहै।
तेजस्वि नावधीतमस्तु। मा विद्विषावहै॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Gifts(Dakshina) not worth the name:

Desiring heavenly enjoyment, sage Gautama performed a sacrifice(rituals part of karma kanda) called “Sarva Dakshina” . After completion of Sacrifice, Nachiketas, son of Sage Gautama, noticed something not quite right about the gifts that were being presented to the priests. Nachiketas thought: ” These cows have drunk water for the last time, and eaten grass for the last time. They have yielded all their milk means can not yield more. They have lost their senses and can be treated as barren. They were totally useless. (1.1.3)

Nachiketas went to his father and asked, ” sa hovaca pitram taata, Kasmai maam daasyasi?” iti;” means ” To whom you have given me as “sarva dakshina“? Three times asked Nachiketa this question. His father was angry and replied, “Mrityave tvaa dadaami! iti.” means ” Unto death I offer you” (1.1.4)

“kimsvid yamasya kartavyam; yat mayaa adya karishyati” Nachiketas thought; ” Whether I die now or later hardly matters; but what would I like to know is what happens if Death gets me now ? (1.1.5) .

The Glory of upholding tradition:

” asyam iva martyah pachyate; sasyam iva aajaayate” Vajasrava would have taken back his words, but Nachiketas said: ” Think of those who went before and those who will come after; their words their bound. “Man dies and is born again like a blade of grass. This means seed grows only to fall and fall only to grow. This is the cycle of human life because birth and death are correlatives.” 1.1.6

Nachiketa then proceeded to Yama -loka. Upon reaching Lord Yama’s abode, he found Yama was out of his kingdom and he was on his usual duty to Martya Loka. Nachiketa waited for three days and nights and refused to accept food that was offered by the ministers of Yama. On Yama’s return, his ministers informed him that one atithih (guest) is waiting for him.

Lord Yama’s Instructions on Hospitality:

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणोगृहान् ।तस्यैताँशान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७

When a Brahmana (holy man) enters a house as a guest it is as if Fire has entered. The wise man cools him down. So please give him water. We should pacify guest, as is customary. A guest who comes of his own accord, an atithih -means the one who come without a particular tithih ( particular time or particular day) is regarded as God.(1.1.7)

आशाप्रतीक्षेसंगतँसूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणोगृहे॥ ८

Of the person in whose house a guest starves, is not being given, even when asked for; of that person, the guest goes away taking all virtues and merits, and also lives of all children and cows; all these are destroyed.(1.1.8)

As such, Yama said to Nachiketas; ” you have dwelt three nights in my house; without food, O venerable Brahmana guest, I beg of you, O Brahmana, be good to me. Hence, in return, please choose three boons.”[1.1.9] And so, Nachiketas asked his boons one by one.

शान्तसंकल्पः सुमना यथा स्याद्;वीतमन्युर्गौतमोमाऽभि मृत्यो।
त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत;एतत् त्रयाणां प्रथमं वरं वृणे॥ १0 ॥

The First Boon:

Nachiketas said: ” I will take as my first gift that I may be reconciled to my father, that he may be happy, that he may keep no grudge against me and when I am sent back to him by you, may he greet me and recognize me“.[1.1.10] Yama grants the first boon! [1.1.11]

The Second Boon:

स्वर्गे लोके न भयं किंचनास्ति;न तत्र त्वं न जरया बिभेति ।
उभेतीर्त्वाऽशनायापिपासे;शोकातिगोमोदतेस्वर्गलोके ॥ १२ ॥

Nachiketas said: ” There is no fear in the kingdom of Heaven; because you are not there, nobody there is afraid of old age; man is beyond hunger, thirst and sorrow. being free from such grief, one rejoices there.” [1.1.12]Nachiketas continued: ” you know that fire sacrifice which leads to Heaven, O Yama; Explain that to me. I am full of faith. I pray for this knowledge as my second boon.” [ 1.1.13]. Yama grants the second boon!

प्र तेब्रवीमि तदुमेनिबोध;स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथोप्रतिष्ठां;विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥

Lord Yama says to Nachiketas: ” I will explain it, you must learn it well from me. The fire sacrifice that leads one to heaven- O Nachiketas, I am well versed in it. It is a means to attain eternal heaven( Hiranyagarbha Loka or Brahma Loka); and it is also the support of the Universe. You should know that knowledge to be seated in the hidden cave of the intellect.[1.1.14] ** Beyond Brahma loka, it is the unmanifest , causal state of the Universe when it goes into cosmic dissolution. Beyond even this is the unconditioned Absolute Brahman.

Detailed Knowledge is Taught!

लोकादिमग्निं तमुवाच तस्मै;या इष्टका यावतीर्वा यथा वा । 
स चापि तत्प्रत्यवदद्यथोक्तं;अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥

The perfect sacrifice is explained by Yama. Out of fire arises all that exists in the Universe. Mastering this, one gains mastery over any field of human activity, and acquires whatever one desires in terms of worldly prosperity and power. However, it is all within the transitory realm; all gains here are impermanent. Nachiketas very attentively listened and was able to follow what was said. He repeated all that Yama explained. Being happy with Nachiketas, Yama encouraged and said ” I will give you another gift. This fire shall be called by your name.” And it is known as “Nachiketas Fire”.

तमब्रवीत् प्रीयमाणोमहात्मा;वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भविताऽयमग्निः;सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं;त्रिकर्मकृत्तरति जन्ममृत्यू।
ब्रह्मजज्ञं देवमीड्यं विदित्वा;निचाय्येमाँशान्तिमत्यन्तमेति ॥ १७॥

Yama explained: “Count the links of the chain. Worship “Trinachiketah” the triple Fire: Knowledge, meditation, practice, “TribhihSandhim” :the triple process: evidence, inference, experience; “Trikarmakrit” :the triple duty: study, concentration, renunciation; understand ” Brahmaja-jnam” that everything comes from Brahman, that Brahman alone is sought and found ;attain everlasting peace; mount beyond birth and death. When man understands himself, understands Universal Self, the union of the two, kindles the triple Fire, offers sacrifice; then shall he , though still on earth, break the bonds of death, beyond sorrow, mount into heaven”. [1.1.16 & 1.1.17]

Yama asks for choice of third Boon[1.1.19]

एष तेऽग्निर्नचिकेतः स्वर्ग्यो;यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्ष्यन्ति जनासःतृतीयं वरं नचिकेतोवृणीष्व ॥ १९॥

The Third Boon:

येयं प्रेतेविचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं;वराणामेष वरस्तृतीयः ॥ २०॥

Nachiketas said: ” Some say that when man dies he continues to exist, others that he does not. Please explain. This is my third boon”.[1.1.20]

Lord Yama’s response:

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः ।
अन्यं वरं नचिकेतोवृणीष्व;मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥

Lord Yama replied: ” This question has been discussed by the Devatas(gods), it is deep and difficult. choose another gift, Nachiketas! Do not be hard. Please do not compel me to explain.[1.1.21]

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्योयन्न सुज्ञेयमात्थ ।
वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥

Nachiketas said: ” Indeed, on this matter, even by the gods doubt have been entertained! That it is so deep and difficult; what explanation can be as good as yours? No other boon equal to this can there be.[1.1.22]

शतायुषः पुत्रपौत्रान्वृणीष्वा; बहून्पशून् हस्तिहिरण्यमश्वान् ।
भूमेर्महदायतनं वृणीष्व;स्वयं च जीव शरदोयावदिच्छसि ॥ २३॥

Lord Yama starts tempting Nachiketas:

Yama says: ” Take sons and grand sons, all long lived ( centenarians) , cattle and horses, elephants and gold, take a great kingdom. From this vast Earth (over which I rule), choose an estate of any size; and for yourself a long life consisting of as many autumns(years) as you like. [1.1.23]

एतत्तुल्यं यदि मन्यसेवरं;वृणीष्व वित्तं चिरजीविकां च ।
महाभूमौनचिकेतस्त्वमेधि;कामानां त्वा कामभाजं करोमि ॥ २४॥

येयेकामा दुर्लभा मर्त्यलोके;सर्वान् कामाँश्छन्दतः प्रार्थयस्व ।
इमा रामाः सरथाः सतूर्या;न हीदृशा लम्भनीया मनुष्यैः ।
आभिर्मत्प्रत्ताभिः परिचारयस्व;नचिकेतोमरणं माऽनुप्राक्षीः ॥ २५॥

Yama tempts Nachiketas a bit more: Includes Heavenly and Sexual Pleasures”[1.1.24-25]

Yama offers Heavenly & Sexual Pleasures. Says for pleasures beyond human reach, fine women with carriages, their musical instruments; mount beyond dreams, enjoy. But do not ask to know what lies beyond death. Finding that even these extreme pleasures are having no effect on the boy, Yama plays for an offer that has unfailingly worked on many. The most tantalizing and demoralizing, of all sensual objects is beautiful woman. Yama’s ultimate weapon is now MAYA.[1.1.24-25]

श्वोभावा मर्त्यस्य यदन्तकैतत्;सर्वेंद्रियाणां जरयन्ति तेजः ।
अपि सर्वं जीवितमल्पमेव;तवैव वाहास्तव नृत्यगीते॥ २६॥

न वित्तेन तर्पणीयोमनुष्यो;लप्स्यामहेवित्तमद्राक्ष्म चेत्त्वा ।
जीविष्यामोयावदीशिष्यसि त्वं;वरस्तुमेवरणीयः स एव ॥ २७॥

Nachiketas said: ” Destroyer of man! these things pass. This is ephemeral world. The longest life is short here. Man with all the sense organs are subject to death and decay. Keep those horses, keep singing and dancing, keep it all for yourself. Wealth can not satisfy a man. If he but please you, Master of all, he can live as long as he likes, get all that he likes. Hence, the boon that is worth praying for by me is “THAT” alone. [1.1.26-27

अजीर्यताममृतानामुपेत्य;जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अभिध्यायन् वर्णरतिप्रमोदान्;अतिदीर्घे जीवितेकोरमेत २८॥

यस्मिन्निदं विचिकित्सन्ति मृत्यो;यत्साम्परायेमहति ब्रूहि नस्तत् ।
योऽयं वरोगूढमनुप्रविष्टो;नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥

Nachiketas chooses Wisdom over Folly and stick to his original boon.

Nachiketas said:” I have reached to the proximity of immortals. When I know being a perishable mortal self , why will I rejoice in wanting extended span of life? Please say where does man go after death?.

Conclusion: Temptations are to be discarded through “Viveka”.

The story is nothing but an example of teaching of the Supreme Knowledge. Here Teacher is Lord of Death ” Yama” and the student is “Nachiketas”. In this “Valli” (first part, first section),the message to be taken away is : Beware of all temptations !!. Temptations only make us down fall. The temptation that was offered to Lord Buddha and in other stories in puranas are relevant here. When temptations come, one can not recognise them as temptations. They come as realities and it requires an extra ordinary intelligence to divert them. Always comes as an offer. If we can detect the root cause of those offers and reject those offers, we can easily overcome main handles in the progress of spiritual journey. Temptations are to be treated as “Tests” . Should not fall prey to those offers. Viveka (intellect) must always be active because Viveka acts as true guide, mentor, teacher, guru whatever you say. If we follow Viveka, Truth will be revealed at the earliest.

॥ इति काठकोपनिषदि प्रथमाध्यायेप्रथमा वल्ली॥

End of First Valli of first Adhaya

“Ashtanga Yoga” [ Eight limbs of Yoga]~ Part-3

Disclaimer:

☆The article is purely based on my studies, my thoughts, my concept, my beliefs, my experiences and self realization.
☆I found some link between modern science and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed. Your positive feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE.

"sankalpa prabhavan kamanas tyaktva sarvan asheshatah manasaivendriya gramam viniyamya samantatah shanaih shanair uparamed buddhya dhriti grihitaya atma sanstham manah kritva na kinchid api chintayet " :- from Bhagavad Gita-Ch-6/ver-24.
Lord Sri Krishna said : One should engage oneself in the practice of Yoga with determination and faith and not to be deviated from the path. One should abandon without exception, all material speculation and thus control all the senses on all sides of the mind.

This part is devoted to the discussion of ” Ashtanga Yoga” : Eight Limbs according to Patanjali Yoga Sutras :-

Introduction:

In my previous blogs part-1 and part-2 of “Ashtanga Yoga Sutras”, I have tried to explain about Yoga Philosophy and the basis of it. We have discussed four sutras of Samadhi Pada. A brief recap is presented here again.

Four sections of Patanjali Yoga Sutras are as under:

Samadhi Pada: The first section: Portion on contemplation has 51 sutras. Samadhi refers to that state of the Yogi, where his Self-identity is absorbed into the pure consciousness with collapsing of three categories of Self (witness, witnessing and witnessed). Beyond this state it is “Kaivalya” (Liberation which is known as “moksha” in Vedanta). The essence of Patanjali’s Yoga sutra is in the second sutra: “Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind” . Target is to achieve the state of mind which is calm, tranquil and free of distortions. It is the control of thought waves in the mind. One must not have conflicts in the mind.
Sadhana Pada: It has got 55 sutras: Sadhana means practices. Author describes two systems of Yoga.
1. Kriya Yoga: which includes following steps:
a) Tapas (Austerity) ;
b) Svadhyaya; (Self study of scriptures);
c) Isvara pranidhana- devotion to God or pure consciousness.
2. Ashtanga Yoga: [We will focus here on “Ashtanga yoga”. ]
Vibhuti Pada: This section has 56 sutras: This chapter describes about “Siddhi” (supra normal powers) which can be acquired by the practice of Yoga.
Kaivalya Pada: 34 sutras: Describes the process of liberation (isolation) which is commonly known as emancipation (moksha) too.

Maharshi Patanjali divided the path of Yoga, also known as “Raja Yoga” into eight levels (Eight limbs) named “Ashtanga yoga”. Kriya Yoga will be discussed in later parts.

As we know that Ashtanga means Eight Limbs. Ashta = Eight, Anga = Limbs. Eight limbs are : Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Limbs literally  means "anga" in Sanskrit. All limbs together form the complete system Yoga to reach the final goal. We will frequently now call anga as a prime point of discussion here. Eight limbs can be treated as 8 steps.

Yama: The first “anga” consists of prohibitions against unethical deeds. These are basically restraints. Following are to be noted:

Ahimsa-Non violence: sutra 2.35: ” Ahimsapratisthayam tatsaminidhau vairatyagah” Non-violence truly meant here as to refrain from causing harm , showing anger , being harsh to others including self. Killing and doing physical harm is common form of violence. However, out of frustrations we sometime become harsh with others. This is also a gross form of violence. To maintain a life with non-violence, we need to have a heart with full of love for others irrespective of their attitudes towards us. That love must be unconditional and universal. At the same time we must love ourselves equally. Then frustration will not arise. Through logical reasonings we can definitely have mastery on this quality ” ahimsa”.
Satya-Truthfulness: : sutra 2.36: ” Satya pratisthayam kriyaphalasrayatvam” which means on being firmly established in truthfulness ,the Yogi gets the power of attaining for himself the fruits of work without the work . Results come to them automatically. This is the power of truth. It is believed that for an honest person who is in the path of truth, fear vanishes for him. because one need not be afraid since the life is open to all. Nothing to hide. Life becomes an open book. This is very simple to understand that truthfulness has tremendous power.
Asteya-Non-stealing: sutra 2.37: ” asteyapratesthayam sarvaratnopasthanam” which means ” To one established in honesty, non-stealing, all gems present themselves”. With the establishment of virtues like honesty, aspirant develops an intuitive awareness. Therefore we should curb our desires for the things which are not our own. Rather we should share our knowledge, our noble thoughts and material belongings to uplift others who are indeed needy ,instead of hoarding them for own benefits.
Brahmacharya- celibacy: Right use of energy: sutra 2.38 says ” Brahmacharya pratisthayam viryalabhah”. It is about controlled and disciplined sex. Brahmacharya does not mean cut off from sex. According to explanations of the above sutras by the scholars it is said that “Virya” , the seminal fluid is our life. If stored properly, it can generate lot of energy. When absorbed into the system it gets transformed into prana. Conserved sexual energy in woman also gets transformed. Seminal fluid gives stamina and strength to the brain and nerves.
Aparigraha- non possessing, non accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah” which means : On becoming steady in non-possessiveness, there arises the knowledge of how and from where is it generated. One of the most important virtues. This sutra teaches to give up tendency of accumulation of materials. Possession should be that much required to maintain life (necessary items).

2. Niyama : This second limb (“anga” ) is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.

Saucha (cleanliness) : sutra 2.40 & 2.41 ” sauchat svangajugupsa parairasamsargah” and ” Sattvasuddhi-saumanasyaikagryendriyajayatmadarsanayogyatvani cha”. These two sutras mandate purity of body and mind.
Santosha ( Contentment): sutra 2.42 ” santosadanuttama sukhalabhah” very simple meaning. To keep mind away from dwelling in the past or future. One should not regret on missed opportunities and also need not worry about future. Contentment is the way to live in present moment, NOW.
Tapas (discipline, austerity etc.) : sutra 2.43: “Kayendriyasiddhirasuddhiksayattapasah” mandates spiritual disciplines. A state of spiritual maturity. With the practice of austerity, all kinds of impurities are removed from body and mind. Austerity is very important in one’s life to ascend to higher state.
Svadhyaya ( study of self and sacred texts): sutra 2.44 “Svadhyayadistadevatasamprayogah” This sutra teaches for self-observation, study of scriptures, recitation of mantras and union with the desired deity ( Ishta devata).
Isvara Pranidhana (Total surrender to the Supreme being): sutra 2.45 “Samadhisidhisiddhiri svarapranidhanat” This sutra teaches Self surrender. Complete surrender to God. Dedicated services for the welfare of others including mankind, animal kind, plants and nature. This practice is non selfish in nature. Without expectation of fruits of actions. This is the path of Karma Yoga.

At first sight, these 5 yamas and 5 niyamas might seem to resemble the 10 commandments of the Bible. Unless an aspirant has mastered these two steps of discipline, practice of subsequent steps of yoga will be ineffective.

Sadhana Pada (portion on practice) : teaches on ashtanga(eight limbs) ”

Beginning of Sadhana Pada describes Kriya yoga. But we will discuss here ashtanga yoga which has been described in the later part. From 28th sutra onwards explains ashtanga yoga.

"Yoganganusthanad Asuddhi ksaye JnanadiptihrA vivekakhyteh" : (sutra 2.28:  from sadhana Pada ) which means-- By the practice of the limbs of Yoga, the impurities diminishes and light of wisdom appears which leads to discriminative discernment.

Yamas and Niyamas are basic foundation to develop a lifestyle that effectively supports your practice of meditation. If the foundation is strong, then evidently state of mind will be ready enough to progress further. These first two angas direct control our behaviour. Without practicing Yamas and Niyamas sincerely and honestly, one can not have a mind free from stress and conflicts. All of you will agree to this point.

The next three angas asana, pranayama and pratyahara mandate certain kinds of control over our body, breath and senses respectively. Very important to practice these with full devotion. We will discuss one after other in sequence.

Now, we will look into the third “anga” asana : Let us see what sutra says on Asana?

"sthira sukhamasanam" sutra 2.46: this means one must have practice to sit for a long period without feeling discomfort.

The third anga ” Asana” is important part of Ashtanga Yoga. The importance is to make spine held erect and relaxed with the three upper parts of the body, the chest, the neck and the head in a straight line. This is required for nerve currents to channelize for further improvement in concentration. In Yoga culture around the world , some asanas are taught, which are very complex and performed with great difficulties. As such, aspirants remain busy with the perfection of asanas. Finally the essence of Yoga gets spoiled. Since they concentrate on asanas only, other seven limbs do not get due attention. Practicing asanas only becomes a part of Hatha Yoga which is mainly concerned with the maintenance of the health and attainment of longevity of the body. Getting too much engrossed in asanas will make a man body minded only. But the object of Yoga is to make a man rise above body consciousness. In Patanjali Yoga sutra, it is simply stated that poster should be stable and comfortable for meditation.

" jati desa kala samayna vacchinnah sarvabhauma mahavratam" sutra 2.31

Let us look into a very important sutra 2.31 in Sadhana Pada. What it says? In this Sutra Maharshi Patanjali says that these great vows are not limited to any class, place, time and circumstances. This path of Yoga is Universal.

The fourth anga “pranayama” commonly believed as control of breath but scholars says this is actually control of Universal Energy. The Prana moves the whole Universe. Prana is believed to be a cosmic energy. It is prana vibrating at the beginning of cosmic cycle that shapes akasha (space) out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy. The knowledge and control of this prana is known as pranayama. Let us see what Yoga sutra (2.49) says:-

"tasmin sati svasaprasvasayorgativicchedh pranayamh" sutra 2.49: This literally means that after practicing firm posture, the movements of inhalation and exhalation should be controlled. This is "pranayama" and  Patanjali Sutra 2.49 to 2.52 says all about it.

Practice of pranayama is done after mastering asana. When pranayama is practiced under the guidance of right “Guru” (Teacher), one can have control over prana and it becomes possible to feel the vibrations which helps attaining higher insight. Initially one can feel that how pranayama is creating motion in lungs. Thereby ,the power generated will help the nerves in getting optimum functions. It is believed that Pranic healing, faith healing etc. are the results of doing pranayama. I am not going into details of pranayama. Aspirants can have the knowledge of pranayama through further reading and doing under authorized Institutions. The Prana is very powerful energy. One should not play with cobra without a training from trainer. It is like that.

By regulating prana, we can regulate our mind, because both moves together. If one is controlled, the other will automatically be controlled. Finally we need a controlled mind.

Now we will discuss “pratyahara” the fifth anga.

1)"svavisayasamprayage cittasvarupanukara ivendriyanam pratyaharh". sutra 2.54: Which means: When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is pratyahara. 
2) " tath paramo vasystendriyanam" sutra 2.55: This means : Then follows supreme mastery over the senses.
[with this sutra the sadhana Pada ends here].

Conclusion:

In this section, sadhana Pada, we have discussed about the means to still the mind which is our final objective. So far we have discussed Five angas. First two angas “Yamas” & “Niyamas” have ten guidelines which are very practical, logical, visionary for making a man free from all agonies, stress, miseries and sufferings. If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. Who does not want a peaceful sleep?

All practices as mentioned above will make ways for next higher stages which are Dharana, Dhyana and Samadhi. Eight limbs constitute one complete path which leads the aspirant upwards. When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization.

Now we may compare these eight angas, the methods or process whatever we say, with Vedanta, how it would be? Let us look into:-

In Vedanta we have seen , prequalification required for a person is to be competent to understand and study sastras(Scriptures). The aspirant must have tranquil mind, with required attributes as described in Vedanta. After attainment of certain preliminary qualifications which are known as four salvations ,one can progress towards the direction of knowing Brahman. Four salvations are:

“Nitya-anitya-vastuveveka” which means discrimination between the eternal and non eternal.
” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
” Shatsampat” : Six fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
“Mumukshautva” (Desire for liberation).

What we see above is that point number 3  "Shatsampat"  the Six fold virtues has enough resemblance with the Patanjali Yoga Sutras.

In the next part, part-4 we will discuss last three angas, Dharana, Dhyana and Samadhi which mandate specific practices to control our mind which is most essential part in this philosophy.

Introduction: Death is a Teacher:

Yama: Lord of Death! In short, I address here as Death!

Death tempts Nachiketa a bit more:

Two Paths in Human Life: ” The Good and the Pleasant” # SREYAS & PREYAS # Sreyas is Vidya(wisdom), and Preyas is Avidya (ignorance).

Lord Yama praises Nachiketas’s discrimination:

Lord Yama’s attainment, when He was young:

The Goal of all Spiritual efforts- “OM”

Conclusion:

ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is That?

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Recommended readings:

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

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The Story in details:-

Gifts not worth the name:

Nachiketa then proceeded to meet the king of Death: “Yama”

Lord Yama’s Instructions on Hospitality:

The First Boon:

Death grants the first boon!

The Second Boon:

Death grants the second boon!

*Worship the triple Fire: 1) Knowledge, 2) Meditation, and 3) practice.

*The triple process: 1) Evidence, 2) Inference, and 3) Experience.

* The triple duty: 1) Study, 2) Concentration, and 3) Renunciation.

***Here, Fire means Energy-

The Nachiketa Agni[Fire]:

The perfect sacrifice is explained by Yama.

‘The Fire that leads to heaven is your second gift, Nachiketa! It shall be named after you. Now choose the third gift.’

The Third Boon:

The secret of Death!!!

It is too difficult for you Nachiketa!

To continue in the next part….

Third gift was indeed granted and it is a great part of the story, where the words of wisdom are the main essence. To be published in the second part, or else it will be a very lengthy blog.

Interested readers may go through the following post

Conclusion:-

NEXT PART !!..COMING SOON…😊🙏❤️

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Preface: Patience is essential to read this article:

Introduction: Death is a Teacher:

Earlier I have published Valli-1 to Valli-3 of Book-1 and Valli-1, Valli-2 of Book-2. The links are given below:-

In this final part, I will discuss in details on BOOK-2; Valli -3.

The entire Sanskrit version of Katha Upanishad (Sanskrit Mantras) are available in this site: Link is Here:

Glorify The Supreme:

In this final section we will see the Glorious Vision of Life:

Eternal creation is a Tree:

The “Terror of the Thunderbolt”!

Order in the Cosmos!

Rebirth continues until Realization.

“Four Worlds of Reality”

The Dissimilarity of the Senses & Self:

Steps from Sense Organs towards Total Mind:

Mind is above Sense:

Ladder from Total Mind(Hiranyagarbha) to Attriubuteless Brahman:

No Eye can see Him, nor has He a face to be seen:

Total withdrawal of the Senses:

Yoga Brings – A Quite Mind:

The Final Gate into Eternity:

Faith Earns Favour to go Further:

When the Desires of Heart is finished, it becomes Immortal:

This alone is the Law:

Final Teaching

Conclusion of the Upanishad

Peace Mantra:

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Recommended readings:

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

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Preface: Patience is essential to read this article:

Introduction: Death is a Teacher:

“Katha Upanishad” is divided in two parts( Adhyaya), each part consists of three Vallis(Sections). So far, I have published Valli-1 to Valli-3 of Book-1 and Valli-1 of Book-2. The links are given below:-

॥ काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Brahman: Everything and Everywhere!

Brahman: – Director of Prana & Deities:

When the Body is negated, what remains?

When Prana is Negated, What Remains?

End of First Valli of first Adhaya