The Upanishads Part 4

XXVIII

What man dwelling on the decaying mortal plane, having approached the undecaying immortal one, and having reflected upon the nature of enjoyment through beauty and sense pleasure, would delight in long life?

XXIX

O Death, that regarding which there is doubt, of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden secret.

Part Second

I

Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.

II

The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.

III

O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish.

IV

Wide apart are these two,--ignorance and what is known as wisdom, leading in opposite directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects have not turned thee aside.

With this second part, the Ruler of Death begins his instructions regarding the great Hereafter. There are two paths,--one leading G.o.dward, the other leading to worldly pleasure. He who follows one inevitably goes away from the other; because, like light and darkness they conflict. One leads to the imperishable spiritual realm; the other to the perishable physical realm.

Both confront a man at every step of life. The discerning man distinguis.h.i.+ng between the two, chooses the Real and Eternal, and he alone attains the highest, while the ignorant man, preferring that which brings him immediate and tangible results, misses the true purpose of his existence. Although Yama put before Nachiketas many temptations to test his sincerity and earnestness, he judging them at their real value, refused them all, saying "I have come from the mortal realm, shall I ask for what is mortal? I desire only that which is eternal." Then Death said to him: "I now see that thou art a sincere desirer of Truth. I offered thee vast wealth, long life and every form of pleasure which tempts and deludes men; but thou hast proved thy worthiness by rejecting them all."

V

Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in crooked ways, like the blind led by the blind.

VI

The Hereafter never rises before the thoughtless child (the ignorant), deluded by the glamour of wealth. "This world alone is, there is none other": thinking thus, he falls under my sway again and again.

There are many in the world, who, puffed up with intellectual conceit, believe that they are capable of guiding others. But although they may possess a certain amount of worldly wisdom, they are devoid of deeper understanding; therefore all that they say merely increases doubt and confusion in the minds of those who hear them. Hence they are likened to blind men leading the blind.

The Hereafter does not s.h.i.+ne before those who are lacking in the power of discrimination and are easily carried away therefore by the charm of fleeting objects. As children are tempted by toys, so they are tempted by pleasure, power, name and fame. To them these seem the only realities. Being thus attached to perishable things, they come many times under the dominion of death. There is one part of us which must die; there is another part which never dies. When a man can identify himself with his undying nature, which is one with G.o.d, then he overcomes death.

VII

He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher.

Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge unless he has realization. What is meant by realization?

It means knowledge based on direct perception. In India often the best teachers have no learning, but their character is so s.h.i.+ning that every one learns merely by coming in contact with them. In one of the Scriptures we read: Under a banyan tree sat a youthful teacher and beside him an aged disciple. The mind of the disciple was full of doubts and questions, but although the teacher continued silent, gradually every doubt vanished from the disciple's mind. This signifies that the conveying of spiritual teaching does not depend upon words only. It is the life, the illumination, which counts.

Such G.o.d-enlightened men, however, cannot easily be found; but even with such a teacher, the knowledge of the Self cannot be gained unless the heart of the disciple is open and ready for the Truth. Hence Yama says both teacher and taught must be wonderful.

VIII

When taught by a man of inferior understanding, this Atman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined teacher), for it is subtler than the subtle and beyond argument.

IX

O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by another (a wise teacher). O Nachiketas, thou hast attained It. Thou art fixed in Truth. May we ever, find a questioner like thee.

Knowledge of the Atman or Self cannot be attained when it is taught by those who themselves lack in real understanding of It; and who therefore, having no definite conviction of their own, differ among themselves as to its nature and existence. Only he who has been able to perceive the Self directly, through the unfoldment of his higher nature, can proclaim what It actually is; and his words alone carry weight and bring illumination. It is too subtle to be reached by argument. This secret regarding the Hereafter cannot be known through reasoning or mere intellectual gymnastics. It is to be attained only in a state of consciousness which transcends the boundary line of reason.

X

I know that (earthly) treasure is transitory, for the eternal can never be attained by things which are non-eternal. Hence the Nachiketa fire (sacrifice) has been performed by me with perishable things and yet I have attained the eternal.

XI

O Nachiketas, thou hast seen the fulfillment of all desires, the basis of the universe, the endless fruit of sacrificial rites, the other sh.o.r.e where there is no fear, that which is praiseworthy, the great and wide support; yet, being wise, thou hast rejected all with firm resolve.

The teacher, saying that the imperishable cannot be attained by the perishable, shows that no amount of observance of rituals and ceremonies can earn the imperishable and eternal. Although the Nachiketa fire-sacrifice may bring results which seem eternal to mortals because of their long duration, yet they too must come to an end; therefore this sacrifice cannot lead to the final goal. Yama praises Nachiketas because, when all heavenly and earthly pleasures, as well as knowledge of all realms and their enjoyments were offered him, yet he cast them aside and remained firm in his desire for Truth alone.

XII

The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as G.o.d, is liberated from the fetters of joy and sorrow.

XIII

A mortal, having heard and fully grasped this, and having realized through discrimination the subtle Self, rejoices, because he has obtained that which is the source of all joy. I think the abode (of Truth) is open to Nachiketas.

The Scriptures give three stages in all spiritual attainment. The aspirant must first hear about the Truth from an enlightened teacher; next he must reflect upon what he has heard; then by constant practice of discrimination and meditation he realizes it; and with realization comes the fulfilment of every desire, because it unites him with the source of all. Having beheld this, a man learns that all sense pleasures are but fragmentary reflections of that one supreme joy, which can be found in the true Self alone. Yama a.s.sures Nachiketas that there is no doubt of his realizing the Truth, because he has shown the highest discrimination as well as fixity of purpose.

XIV