Part 9

Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.

Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal.

In these two verses the Teacher shows the process of discrimination, by which one attains knowledge of the subtle Self. Beginning with the sense-organs, he leads up to the less and less gross, until he reaches that which is subtlest of all, the true Self of man. The senses are dependent on sense-objects, because without these the senses would have no utility. Superior to sense-objects is the mind, because unless these objects affect the mind, they cannot influence the senses. Over the mind the determinative faculty exercises power; this determinative faculty is governed by the individual Self; beyond this Self is the undifferentiated creative energy known as Avyaktam; and above this is the Purusha or Supreme Self. Than this there is nothing higher. That is the goal, the Highest Abode of Peace and Bliss.

XII

This Atman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers through keen and subtle understanding.

If It dwells in all living beings, why do we not see It? Because the ordinary man's vision is too dull and distracted. It is visible to those alone whose intellect has been purified by constant thought on the Supreme, and whose sight therefore has become refined and sharpened. This keenness of vision comes only when all our forces have been made one-pointed through steadfast practice of concentration and meditation.

XIII

A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self).

Here Yama gives the practical method to be followed if one wishes to realize the Supreme. The word "speech" stands for all the senses. First, therefore, a man must control his outgoing senses by the mind. Then the mind must be brought under the control of the discriminative faculty; that is, it must be withdrawn from all sense-objects and cease to waste its energies on nonessential things. The discriminative faculty in turn must be controlled by the higher individual intelligence and this must be governed wholly by the Supreme Intelligence.

XIV

Arise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare.

This is the eternal call of the wise: Awake from the slumber of ignorance! Arise and seek out those who know the Truth, because only those who have direct vision of Truth are capable of teaching It. Invoke their blessing with a humble spirit and seek to be instructed by them. The path is very difficult to tread. No thoughtless or lethargic person can safely travel on it. One must be strong, wakeful and persevering.

Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death.

The Ruler of Death defines here the innermost essence of our being. Because of its extreme subtlety, it cannot be heard or felt or smelled or tasted like any ordinary object. It never dies. It has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes from death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point where he can reveal to him the secret of death. The boy had thought that there was a place where he could stay and become immortal. But Yama shows him that immortality is a state of consciousness and is not gained so long as man clings to name and form, or to perishable objects. What dies? Form. Therefore the formful man dies; but not that which dwells within. Although inconceivably subtle, the Sages have always made an effort through similies and analogies to give some idea of this inner Self or the God within. They have described It as beyond mind and speech; too subtle for ordinary perception, but not beyond the range of purified vision.

XVI

The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the Ruler of Death, is glorified in the world of Brahman.

XVII

He who with devotion recites this highest secret of immortality before an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies), gains everlasting reward, he gains everlasting reward.

Part Fourth

The Self-existent created the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within.

In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the Self. Now he shows the reason why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self.

Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.

Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the changeable things of this world; hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments.

III

That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know).

That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more.

In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness--sleeping, dreaming or waking--is possible only because the Self exists. There can be no knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief.

He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.