KATHOPANISHAD - explained

The author is

Ātmaprajñānanda Saraswati, disciple of Swami Dayananda Saraswati.

Kathopanishad: http://www.atmaprajnananda.blogspot.in/search/label/Upanishads
Notes: Posted by Atmaprajnananda 

Imagery of the Chariot

Kathopanishad uses the imagery of chariot in its teaching I.3.3 and I.3.4. It compares,

i.                the Ätmä, the "Self" is the chariot's passenger

ii.                the body is the chariot itself

iii.                intellect – buddhi is the chariot driver

iv.                the mind - manas is the reins

v.                the indriyas – five senses are the chariot horses

vi.                the objects perceived by the senses are the chariot's path.

Analogy with Fire, Air and the Sun

II.2.9 – Oneness of Ätmä compared with fire

II.2.10 – Oneness of Ätmä compared with air

II.2.11 – Oneness of Ätmä compared with the Sun

(I.3.14) – Arise, awake – was adapted by Swami Vivekananda. Many are surprised to see the source in the Upanishad.

Mantra I.3.4 – The concept of ‘razor’s edge’ in the Upanishad was popularized by Somerset Maugham in his novel ‘The Razor’s Edge’ in 1944. The novel was  later adapted, twice, into films of the same title. The epigraph reads, "The sharp edge of a razor is difficult to pass over; thus the wise say the path to Salvation is hard." taken from a verse in the Ka.Up.- I.3.14. Maugham had visited India in 1938 and met Ramana Maharshi in his ashram.

Mantras proving Reincarnation

Ka.Up.-I.1.6 and II.2.7 are pramäna for the theory/law of incarnation.

Pramäna for concept of Jivanmukti

Ka.Up.-II.2.1 and II 3.14 are pramäna vakyas for the theory/concept of Jivanmukti in Advaita.

Pramäna for Law of Karma

‘---yathäkarma yathäsrutam’. - Ka.Up.-II.2.7

Analogy with Fire, Air and the Sun

II.2.9 – Oneness of Ätmä compared with fire

II.2.10 – Oneness of Ätmä compared with air

II.2.11 – Oneness of Ätmä compared with the Sun

Ch.II-1^st Valli

It has been stated – ‘He is hidden in all beings, and hence does not appear as the Ätmä. However, He is seen through a pointed and fine intellect (I.3.12). The question naturally is, what is the obstacle to the intellect, because of which obstacle the Ätmä is not known. The second chapter begins with the first mantra showing Ätmä as the cause of that non-perception. When the cause of the obstacle is known, effort can be made to overcome the same.

Tr. - The Lord destroyed every possibility (of knowing the Ätmä) by making the sense-organs face outward. Therefore, people see the outer objects, and not the Ätmä within. Only a rare discriminating person, desiring immortality, turns his/her eyes within and sees the Ätmä within. (II.1.1)

Tr. - The unintelligent people pursue the external objects; and become entangled in the net of death. Therefore, the discriminating people who know what immortality is, do not desire impermanent objects. (II.1.2)

In the 1^st Chapter, 2^nd Valli, The moment Lord Yama said, ‘I got to know that nitya-tattva by performing the Naciketägni (I.2.10); immediately Naciketä said – ‘Please teach me that nitya-tattva.’(1.2.14)

In this chapter, Lord Yama then goes on explaining this in various manner by saying ‘etat vai tat’ – (that which you asked, O! Naciketä.)

Omniscience of Ätmä  

Tr. - That through people perceive form, taste, odour, sound, touch and conjugal pleasure, is indeed That, which you asked (O! Naciketä). (II.1.3)

Tr. - Having known the great and all-pervasive Self, through which a person perceives the objects both in sleep and waking state, a wise person does not grieve. (II.1.4)

Tr. - Anyone who knows this Ätmä as oneself, as the karma-phala-bhoktä-experiencer of all actions, bestowing life to all, ruler of the past and the future, and knowing Him to be near him, is not afraid of anything. (II.1.5)

Tr. - That which was before the five great elements, and manifested as Hiranyagarbha by His tapas, That who is in everyone’s intellect, one who knows thus alone knows – This is That. (II.1.6)

Tr. - This nitya-tattva is the Aditi. It manifests along with all beings and remains in the intellect. One who knows Him thus, alone knows - This is That. (II.1.7)

Tr. - Just as the pregnant women carefully protect their foetus, just as the fire is hidden within two aranis, That to whom people offer oblations daily – That Fire is That. (II.1.8)

Tr. - By which tattva, the Sun rises, sets, and into which all deities are offered, that which cannot be superseded by anyone – This is That. (II.1.9)

Tr. - That which is here is there; similarly, what is there is here. He who sees duality here goes from death to death. (II.1.10)

Tr. - This (tattva) is to be known through the mind indeed. There is no duality here. One, who sees duality here, goes from death to death. (II.1.11)

(‘manasä-evam-idam-äptavyam’ - II.1.11 is apparently contradicted by Kena mantra – ‘yam mansä na manute’, ---- This is clarified in the ‘Brahmasutra’)

Tr. - The Purusha, is of the size of the thumb, resides within the physical body. Knowing Him to be the ruler of the past and the future, one does not want to save the Ätmä. This is That. (II.1.12)

Tr. - The Purusha, who is of the size of the thumb, is like light without smoke. He is the ruler of the past and the future. He exists today and will exist tomorrow. This is That. (II.1.13)

The Upanishad again presents a refutation of the perception of duality with reference to Brahman,

Tr. - As water rained from an inaccessible height gets dispersed on the lower hilly regions, similarly, one who sees duality, pursues after the duality. (II.1.14)

(And to think that there are philosophy/ies about duality, which is evident to everyone unexposed to the Upanishad/s).

Now the Upanishad states as to how the Ätmä is known,

Tr. - O Gautama! Just as pure water poured on pure water becomes verily the same; so also the Ätmä of the wise man. (2.1.15)

One who understands this nitya-tattva goes back to that, just as the rainwater from the clouds.

Lastly one question emerges naturally – Why are we not being able to understand this nitya-tattva that was so well presented by Lord Yama? The explanations are given in the next Valli.

 2^nd Valli
Recap:  In the previous Valli, Lord Yama presented the nitya-tattva in various manner saying – ‘etat vai tat’. Still it is difficult to understand that nitya-tattva Brahman. Hence, Lord Yama continues to explain that tattva again in another method.

Tr. - That tattva remains in the city of eleven gates. Meditating on Him, one becomes free from grief, and free being already free – This is indeed That. (II.2.1)

(II.2.1 is pramäna-väkya for the law of Jivan-mukta in Advaita)

Tr. As the moving sun, He dwells in the sky, as Väyu He pervades all and dwells in the space, as the fire He resides on the earth, as Soma He stays in the container, He lives among people, among the celestials, in the truth, in the space. He is existent in the water and earth in various forms, in the mountains as the rivers. He is unchanging; He is great. (II.2.2 c.f. RV-IV.40.5)

Tr. - He that takes up the präna, and makes the apäna enter inside, all the deities worship Him, who sits in the middle. This that is in the heart of all. (II.2.3)

Tr. - That which remains after the falling of the physical body, This is That. (II.2.4) (meaning That makes the präna and the senses function)

Tr. - No mortal can live without präna-apäna, but all live by something else, due to which these two find base. (II.2.5)

Tr. - O Gautama! I shall tell you of this secret, Brahman; and also what happens to the Ätmä after death. (II.2.6)

Tr. - Some souls enter the womb for acquiring bodies, and others assume the motionless forms (trees), all in accordance with their deeds and in conformity with their knowledge. (II.2.7)

(This is pramäna-väkya for the theory/law of reincarnation.)

The Upanishad now speaks of the secret of Brahman about which it was promised, ‘I shall tell’.

Tr. - That Purusha who is awake when everyone is asleep, He who goes on creating desirable objects even when the senses fall asleep, That pure tattva Brahman, That is called Amrta (Immortal). The whole creation is based on Him, and there is nothing can transcend Him. That is indeed That. (II.2.8)

An analogy -

Tr. - Just as the fire, though one, entering the world assumes different forms, so also That remains as the Antarätmä in each being, and remains outside also. (II.2.9)

Another analogy -

Tr. - Just as the air, though one, entering the world assumes different forms, so also That remains as the Antarätmä in each being, and remains outside also. (II.2.10)

Since it should not be construed that if a single entity is the Ätmä of all, then all the sorrows of the world would belong to the Brahman Itself, Upanishad says - 

Yet another analogy –

Tr. - Just as the Sun, which is the eyes of the whole world, is not affected by the defective sight of the onlooker, similarly the Ätmä, that is but one in all being, is not affected by the afflictions of the world. (II.2.11)

Tr. - The wise person, who sees this Lord of all beings who controls all, and has become many in his heart always, obtains happiness, not someone else. (II.2.12)

Tr. - That who is the timeless amongst all temporary beings, That which is the consciousness of sentient jagat, That which makes the desires, the wise man sees that inside Him and obtains happiness, not someone else. (II.2.13)

Listening to this nitya-tattva and the peace it brings about to the knower, Naciketä asked,

Tr. - How can I know this tattva, which gives änanda and sänti. Is that self-effulgent, does it shine distinctly or not? (II.2.14)

To this question Yamaraj replied,

Tr. - The Sun does not shine there, neither the Moon nor the Stars; nor the flashes of lightening shine. What to talk of this Agni? He alone shines; everything else shines after Him through His lustre. (II.2.15)

This mantra II.2.15 is in other Upanishads in to-to.

3^rd Valli

In the first mantra of this Valli, Yamaraja gives another imagery of ‘etat vai tat’. The Upanishad presents the samsära as an Asvattha tree. Its root system if facing up and the branches are hanging down. The roots are in the nitya-tattva. That is Brahman, That is Amrta. All the regions are based on That. No one can transcend That. This is That (you asked). (II.3.1)

(This  imagery of Asvattha tree compared to the samsara, is repeated in the BhagavadGitä-XV.)

Yamaräja continues to present That Brahman thus,

Tr. - This is the präna. The whole universe emerges and moves because of This Brahman, which is a great terror like an uplifted thunderbolt. Those who know This become immortal. (II.3.2)

Yamaräja then explains how the order is maintained because of Its presence –

Tr. - Out of fear of Him fire burns, out of fear of Him the Sun shines, out of fear of Him, Indra, Väyu and Death perform their duties. (II.3.3)

(The concept of II.3.3 is repeated in Taittiriya Upanishad-II.8.1).

Tr. - If one succeeds in knowing Him before the fall of the physical body, one becomes free; else, because of that one continues to be born in the world of creatures. (II.3.4)

(This concept is a famous and oft-quoted mantra in Kenopanishad-II.5)

Clarity of Vision of Atma is maximum here

Tr. - That tattva is clearly seen here in the intellect, just as the reflection in the mirror, in the Pitrloka It is seen like in the dream, in Gandharva-loka as seen in water. However, in Brahmaloka It is seen as clearly as light and shade. (II.3.5) (Since it is very difficult to go to Brahmaloka, one should strive to know That in this life.)

Now Yamaräja explains how to know That and the necessity of that knowledge.

(This physical body functions with the help of the five senses.)

Tr. - The wise man who knows the differences of the senses and rising and setting, does not grieve. (II.3.6)

Tr. - The mind is superior to the senses, and the intellect superior to the mind and Mahat is superior to the intellect, and the Avyaktam (Unmanifest Creation) is superior to Mahat. (II.3.7)

(This is repetition of mantra I.3.10,  and the concept is repeated in BhagavadGita-III.42)

Tr. - The all-pervasive Purusha is superior to the Avyakta, and is devoid of any attributes. Knowing Him, a man becomes free and obtains immortality. (II.3.8)

Tr. - His form is not within the range of the vision, nobody sees Him with the physical eyes. When this Self is revealed through meditation, it is known by the intellect, the ruler of the mind. Those who know Him become immortal. (II.3.9)

But how can the ruler of the heart be known? For that purpose, Yoga is introduced,

Tr. - When the five senses along with the mind and intellect calm down, that is called the highest state. (II.3.10)

Tr. - Such a state of keeping the senses steady is called Yoga. One becomes alert and vigilant at that time, since Yoga is subject to rising and setting. (II.3.11)

Such a state is achieved through effort and practice,

Tr. That nitya-tattva is not attained through speech, nor mind (contradiction of  mantra II.1.11), nor the eyes. It is not available to anyone other than him, who knows that It indeed is. (II.3.12) (meaning the wise know it as himself/herself)

Tr. - First, the Self is to be accepted as existing, and then as It is really. Of these two aspects, the real nature of the Self that is known as mere existence becomes favourably disposed (for self-revelation). (II.3.13)

Tr. - When all the desires of the mind fall off, then the man becomes free even while alive. He attains the Brahman here. (II.3.14)

(2^nd Pramäna-väkya for the theory/law of Jivanmukta in Advaita)

But when the desires will be totally uprooted? Upanishad says –

Tr. - When all the knots of the heart (mind/intellect) fall off, even while the man is alive, then a mortal becomes immortal. This much alone is the teaching of the Upanishad. (II.3.15)

Tr. - The nerves of the mind is 101 in number. Of them, one nerve passes through the crown of the head. Going up through that nerve, one gets immortality. The others who go through different directions, become causes of birth and death. (II.3.16)

Now, with the view to conclude the purport of the chapters, the Upanishad says -

Tr. - The Purusha, the indweller of the body is of the size of the thumb (for visualisation and meditation only) and is ever-seated in the minds of the people. One should unerringly separate Him from the physical body, just as the stalk is separated from the munjä grass. One should know Him as pure and immortal, one should now Him as pure and immortal. (II.3.17)

Tr. - Naciketä having first become free from virtue and vice, and desire and ignorance received this knowledge of Yoga in its totality revealed by Lord of Death, and attained Brahman. Anyone else, too, who becomes a knower like him (Naciketä) attains Brahman. (II.3.18)

Old Order Changeth . . .

In Defence of Midnight's Grand children

In a Sunday Hindu - Magazine article (19-8- 2012), V. Nagaswami, one of mid-night's  children
(born in the decade or so after Independence: age 40+ ) writes in support of  Midnight’s grandchildren (those born towards the end of the last century: age <40>:
the link to the article in the web is:
http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/article3793807.ece 

Two extracts from the article, with my comment at the end:

Over the last decade or so, we have witnessed extraordinary changes in our social environment, and at an astonishingly rapid pace at that, flying in the face of classical social science teaching that social change takes place extremely gradually, over centuries than decades.

The India of two decades ago and the one we live in today are distinctly different on a variety of
parameters. The popular belief has been that these changes have been wrought by the
shameless imitation of western mores and lifestyles, owing to exposure through globalisation,
television and the Internet. The implication is that all the changes taking place are only superficial, transitory and that sooner than later we will get back to our “old Indian ways”. This is what midnight’s children (I use this term to refer loosely to people born in the decade or so after Independence) would like to believe. However, I (also a midnight’s child by the above definition) would not be foolhardy to assume that the changes we see around us are superficial. For, they are not. I believe that they are intrinsic, organic and reflect a much deeper change in belief systems than we would like to imagine.

Midnight’s grandchildren (those born towards the end of the last century) are conspicuously different and bear little resemblance to midnight’s children.

Midnight’s grandchildren take criticism about India in their stride. Unlike their parents who constantly want everybody to acknowledge the supremacy of ancient Indian culture and feel slighted when harsh comments are made about India, they are perfectly aware of what ails the country and do not feel the need to defend the indefensible, such as coming up with pointless socio-historical explanations of why people defecate on the streets.

They have neither the need nor the time to extol Indian culture; they are too busy living it. 
To me it appears that their greatest strength is that they don’t see themselves as the defenders of their culture. They are perfectly willing to tweak it and enjoy it. They use Indian culture as a stepping stone than as an albatross around their necks.

---

As I understand the article, the message seems to be:
We ( >40) may try to influence/moderate/accept the inevitable change but not seek to
resist it and restore the past, realising that evolution involving change is an ever-present, unstoppable process of Nature. 

The old order changeth, yielding place to new,
And God fulfills himself in many ways,
Lest one good custom should corrupt the world. (Tennyson)

May be, instead of succumbing to grief or impotent anger, we should pray:

God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can, and
Wisdom to know the difference. (Alcoholics Anonymous)

The message seems to be similar to the combined import of the advise in our scriptures: 

yat yat bhavyam bhavatu bhagavan   (Que sara sara)

karmanyeva adhikaaraste  (You are responsible for the consequences of your actions)

---

'Science without religion is lame, religion without science is blind.'
So Einstein once wrote to explain his personal creed:
"A religious person is devout in the sense that he has no doubts about the  significance of those super-personal objects and goals which neither require nor are capable of rational foundation."

His was not a life of prayer and worship. Yet he lived by a deep faith--a faith not capable of rational foundation--that there are laws of Nature to be discovered. His lifelong pursuit was to discover them. His realism and his optimism are illuminated by his remark:

'Subtle is the Lord, but malicious He is not'
('Raffiniert ist der Herrgott aber boshaft ist er nicht.'.').
When asked by a colleague what he meant by that, he replied:
'Nature hides her secret because of her essential loftiness,
but not by means of ruse'
('Die Natur verbirgt ihr Geheimnis durch die Erhabenheit ihres Wesens, aber nicht durch List.').

=====

My personal Note on the above:

It's truly a miraculous experience, watching a baby grow from infancy to childhood - struggling to crawl, move on all fours, sit, stand, walk and speak to the mother. The instructions wired into the brain are first decoded and practiced repetitively by the infant before it learns the tricks to balance itself, stand, walk and speak. The nurturing mother watches, encouraging her child; but every step of the learning process has to be taken by the child itself.

A similar process is in operation when we learn to walk on the spiritual path. An urge to seek the mysterious spirit arises in our mind; we then have to unlearn the earlier urges and directives of the ego, and learn new ways to perceive, hear and experience the spirit. The Universal Mother, with great love and affection, watches patiently - confident that her child would overcome the initial hurdles as it did the physical ones as an infant and  triumphantly come to her ultimately. For, she has already provided the needed equipment and knowledge for this new experience.

We have to have faith in this belief. Reincarnating over many births, benefiting from past experiences, like the child tripping, falling and finally learning to stand and walk and take great strides upon this earth, we too will be ultimately successful in attaining to the goal of Sat-Chit-Ananda that is pure Bliss.

Einstein who said he experienced the mystifying forces in Nature, stated also that he did not believe in a personal God - the anthropomorphic God created by man, in the image of man, for the worldly benefit of man, a God that ruled like a disciplinarian, granting favours to those who conformed and punishing the rebels, the fictional God of the religions preached by the Priests supported by the earth's Rulers.

The Upanishads however, speak only of a Brahman, (in the neuter as तत् - It), omnipresent, in every atom of the Universe and beyond, living in each moment of time, past-present and future. Conceptualizing this huge, timeless dimensionless presence in a Rama or a Krishna helps the mind of the seeker in the same manner as a stroller helps the child to walk steadily and learn. Identifying totally with a personal God of one's choice in this manner, one advances spiritually by leaps and bounds. The personal God then becomes the Universal Presence, which is experienced in the silence of the mind and the Bliss in the heart. Sri Ramakrishna Paramahamsa experienced this Blissful presence of the Universal Mother in the idol of Kali that he worshipped.

Hinduism is an amalgam of a core theory with accompanying puranas, practices, rituals and superstitions.  Understanding its core truth is a process like reaching the kernel of a coconut - remove the adhering coverings of fibre, break the hard shell, pour the water and reach the pure white delicious kernel. Is it any wonder that those who do not practice it with faith, sincerity, steadfastness, devotion and detachment see only its outer coverings are turned away?

Einstein did not believe in a personal God since he felt that organized religion and its rituals were not effective in ensuring the practice of the core that they preached about morality and ethics. He summed up this ineffectiveness, and his disappointment, in forceful terms thus:

When considering the actual living conditions of present day civilized humanity from the standpoint of even the most elementary religious commands, one is bound to experience a feeling of deep and painful disappointment at what one sees. For, while religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.

The Vedantic portion of Hinduism lays emphasis on a personal, moral, ethical code of conduct. It however, goes further to analyse the root cause of humanity’s suffering and concludes that the powerful, over-riding ego nurtured in societal materialistic values is to blame. This analysis, which is contained in the Upanishads, leads to many recommendations for getting complete control of the mind, over-riding the ego and developing contact with Universal Consciousness. Perhaps, had Einstein been more familiar with the Upanishads, he might have conceded the validity of Upanishadic statements - which do not refer to a Personal God but only the Brahman (in the neuter) as the source that exists every where - timeless, in all things and beings - perhaps like his concept of Energy.

This Upanishadic concept of the Universe is not religious but philosophical. Realizing the practical needs of the 99% of humanity, Hinduism’s ancestors created Gods, mythologies, rules, regulations and rituals -- all of which served an intermediate purpose like a ladder. An advanced practitioner like an ascetic (sanyasi) has to step out of it and proceed further on his/her own in order to realize the Truth. The spiritual path is aptly compared to a razor's edge in Katha-Upanishad thus: 

क्षुरस्य धारा निशिता दुरत्यया  

दुर्गं पथस्तत् कवयो वदन्ति 

kṣurasya dhārā niśitā duratyayā  

durgaṁ pathastat kavayo vadanti

Hinduism thus provides a 2-tier system: an elementary stage in which you believe in a personal Deity of your choice and follow rules for personal ethics and morality, and an advanced stage when one is ready to leave behind ego-dictated pursuits for material goals to seek the higher goal of realizing Sat-Chit-Ananda with the assistance of a Guru.  The Guru of Hinduism is merely a guide and an adviser, not a priest with authority to control and guide his flock in accordance with a set of rules prescribed in a book. He is a realized saintly person who has himself understood and practiced the Upanishadic statements relating to the nature of Reality and therefore is able to give his disciple (sishya) guidance in the travel along the spiritual path which is difficult to tread beset with obstacles, as described in Kathopanishad:

==========================

LEAD A MEANINGFUL LIFE

Yama teaches Nachiketas:

What is Brahmamuhurta?  Why is it eulogized by the Rishis?

4 a.m. in the morning is termed as Brahmamuhurta.
  
Because it is favourable for meditation on God or Brahman, it is called Brahmamuhurta.  At this particular hour, the mind is very calm and serene. It is free from worldly thoughts, worries and anxieties. The mind is like a blank sheet of paper and comparatively free from worldly Samskaras.  It can be very easily moulded at this time before worldly distractions enter the mind.  Further, the atmosphere also is charged with more Sattva at this particular time.  There is no bustle and noise outside.

Give me a very simple, but very impressive proof for the existence of the soul.

You say in daily life, “My body”, “My Prana”, “My mind”, “My Indriya”.  This clearly denotes that the Self or Atman is entirely different from the body, the mind, the Prana and the Indriyas.  The mind and the body are your servants or instruments.  They are as much outside of you as these towels, chairs, cups are.  You are holding the body just as you are holding a long walking stick in your hand.  You are the possessor or proprietor of this body.  The body is your property or possession.  The body, the senses, the mind, etc., are not the soul, but belong to it. -Swami Sivananda

In Kathopanishad, Lord Yama advises Nachiketas:

   Atmanam rathinam viddhi  Shareeram rathameva tu
   Buddhim tu sarathim viddhi Manah pragrahamevacha

A model for the working of the principle through the intellect, mind and body is described here. Know the spirit within as the sole passenger sitting in a chariot. The chariot is the body associated with that spirit. The intellect sits in the driving seat and controls the horses harnessed to the chariot. Mind is the reins by which the charioteer gets hold of the horses, to make them perform in accordance with its will.

 
Indriyani hayanyahur Vishayansteshu gocharan 
Atmendriya manoyuktam Bhoktetyahur maneeshinah 

The sense organs are the horses. The objects in this universe keep pulling the sense organs towards them. The intelligent persons understand that the inner spirit is the true consummator of all objects. The spirit acts through the mind to reach the objects through the sense organs. 

  
   Yastuavijnanavan bhavatyuktena manasa sada
   Tasyendriyanyavashyani dushtashva iva saratheh

When one ignores this model it disturbs the union of mind and inner spirit. Then the sense organs work without respecting any control. They run in all directions dissipating energy like a group of foul horses in the hands of an incompetent charioteer. The charioteer has no control over the horses and eventually they topple the chariot. No meaningful progress is possible in such a scenario. 

  
Yastu vijnanavan bhavati yuktena manasaa sadaa
Tasyendriyani vashyani sadashva iva sarathe

For one who acknowledges this model the mind is united with the inner spirit. His sense organs remain perfectly under control like good horses in the hands of a competent charioteer. 

  
Yastuavijnanavan bhavatyanyamanaskah sadaa-shuchih
Na sa tatpadamapnoti samsaram chadhigachchati

By ignoring this model the mind gets scattered and turbulent. It becomes incapable of conceiving higher realities. He is trapped in the ocean of worldly transactions. He can not attain that state where one is free from the cycles of birth and death.

  
Yastu vijnanavan bhavati samanaska sada shuchih
Sa tu tatpadamapnoti yasmat bhooyo na jayate

When this model is acknowledged his mind remains organized and clear. He acquires the power to reach that state where one is free from the cycle of birth and death.

  
Vijnana sarathir yastu manahpragrahavannarah
So/dhvanahparamapnoti tadvishnoh paramam padam

One who keeps wisdom as the charioteer and uses the mind to rein the sense-organs, attains the strength to traverse the course of a meaningful life. He reaches the state of Vishnu, which transcends all states, fills the universe with his perennial presence.

THOUGHT-LESS MIND

A Quote from Rajaneesh (OSHO):

The thought-less mind becomes hollow like the bamboo flute. Songs will flow through it but not its own songs, rather those of the divine. Thoughts will emerge out of it but not its own, rather those of the whole.
Such a mind will be surrendered to the whole. It will only speak what the whole makes it speak. It will only do what the whole makes it do. The inner core of the “I” will disintegrate – and with its disintegration, there will be no anxiety, no anguish."

This seems to be the best explanation of the scriptural prayer slokam:
असतो मा सत्गमय asato maa sat gamaya and of the luck of the Gopis in Brindavan remaining immersed always in the music of Krishna’s flute -- a Bhakti sentiment referred to in the Tamil song kuzhaloodi manamellam kollai-konda-pinnum kurai-yedum enakkethadi which aptly describes their state of mind –“I do not have any wants after Krishna has robbed me of my mind with his music from the flute”.

Lyrics: http://www.karnatik.com/c1219.shtml  

Audio: http://karnatic-mp3.blogspot.in/2011/12/kuzhaloodi-manamellam-sudha-ragunathan.html

Shri Krishna, from infinite space-time, is patiently waiting for us within our own heart (हृद्देश hrd-desha) to follow the example of the Gopis and offer the hollow reed of our mind to him. But amidst the noise of the activity in the external world, we have failed to hear the message even after the many, many life-times that he has granted to us. As Adi Sankara has stated in his Bhaja Govindam, we have to pray to Muraari (Krishna) to save us from this worldly-trap:

पुनरपि जननं पुनरपि मरणं

पुनरपि जननी जठरे शयनम्।  

इह संसारे बहुदुस्तारे

कृपयापारे पाहि मुरारे ||

This will be our never-changing state unless we seek his grace for sharanaagati through a Guru and live a life dedicated to this goal.

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Reality Beyond the Boundary We Assume Exists.

A Parallel Reality from Nayadel D.T. on Vimeo. 

http://vimeo.com/8689293 

At some point, we all ask ourselves who we are, where we come from and where we’re going. But many of us stop wondering about the meaning of life because solving the day-to-day dilemmas of everyday existence is challenge enough in it self.
This is the story of 5 people who kept wondering over the course of their lives because they needed to find the answers. Five adventurers. Five explorers who have opened the door to a reality that goes beyond the boundary we assume exists.
What we would like is that after watching this documentary, you felt the need to search, to look within yourselves. We’d like you to say: yes, there is something more! Reality goes beyond the limits of what I can see with my eyes or touch with my hands! I can go beyond! And going beyond means connecting with our true strength. With the divine spark in all of us. Enjoy your journey!
This documentary came into being thanks to Dolors Martorell, Daniel Hernández and Pablo Uson. We are enormously grateful, for your great generosity in allowing this documentary and the extras with it, to be viewed and downloaded free of charge.
Quote from a sub-title: 
" All God's creatures have an entire God within them.
If we are aware that Reality is a constant creation and that we are God, well, you get it. We are perfectly capable of creating Reality." 
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The Upanishads state:  that we are Brahman and our mission in life is to merge with Brahman. Adi Sankara describes in a Bhaja Govindam sloka the state of one who has attained to this state of Brahman Consciousness thus:
The yogi who has reached the state of Brahman consciousness, revels in eternal Blissfl consciousness. We who are in ordinary, relative/subjective consciousness may perceive him as a yogi or bhogi, with or without company but being in a different stae of God-consciousness, he is not affected by such percections, continuing in eternal bliss. 

योग रतो वा भोग रतो वा सङ्ग रतो वा सङ्ग विहीनः
यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव
yoga rato vaa bhoga rato vaa sanga rato vaa sanga viheenaḥ
yasya brahmaNi ramate cittam nandati nandati nandatyeva 

The statement: "We are perfectly capable of creating Reality" reminds one of the Puranic story of Sage Visvamitra creating a mid-heaven for his disciple Trisanku. It is intended to warn us of misuse of the siddhis - powers that accrue during advanced stages yogic practice. The Yogi is advised to ignore them as obstacles to realisation of absolute reality and persist.
The statement, hence, needs an amendment since the realised individual is bereft of any desire to create. Perhaps, the words "touched by God" might be more suitable as the end result of the effort by the 'explorers'.
MKK 
Tamiclose reflects on this subject in the following videos: 
http://www.youtube.com/watch?v=GablnriTfNs&list=UUHWqATbb_xq6_4l4-zSOjtA&index=10
  
http://www.youtube.com/watch?v=vWFtDJyv6KI&list=UUHWqATbb_xq6_4l4-zSOjt A 

    WholenessSpeaks:

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The Last Day of Gandhiji's Life

The Apostle of Peace is shot dead
http://www.gandhibapu.com/oarticle.jsp?essayno=5 

The events, which happened on the last day of Gandhiji's life (Friday, 30th January, 1948) from sunrise onwards:

Barrister, servant of society, relentless toiler for the freedom of his people, non-violent crusader for amity and peace, and pillar of the Indian National Congress, Gandhiji had been working on a draft revised Constitution for the party almost ceaselessly. The work left the frail man of 107 pounds (with indomitable will and energy of a Titan) severely exhausted. On the January 29, 1948 he had told his associates, “I am very tired. Yet I must finish this task.”

He dictated, wrote carefully and precisely, and corrected meticulously his ideas on what the Congress should do. The major points he made for the party’s programme in the post-Independence phase were as follows: The Congress as a propaganda vehicle and parliamentary machine has outlived its use. India has to attain social, economic, and moral independence in terms of its seven hundred thousand villages. The Congress must keep out of unhealthy competition with political parties and communal bodies. The AICC therefore resolves to disband the existing Congress organisation and to make it flower into a Lok Sevak Sangh with rules, and power to alter them as occasion may demand.

Bapu advocated the formation of village panchayats of five adult members in each village. Two contiguous panchayats were to form a working party with a leader elected from among them. One hundred panchayats were to elect fifty first-grade leaders from among themselves. Such groups of panchayats would be formed to cover the whole of India. Every worker for the development of the nation was to wear khadi made from self-spun yarn or from yarn certified by the All India Spinners Association, and should be a teetotaler.

If a Hindu, he or she would have abjured untouchability, and be a believer in inter-communal unity and equal respect and regard for all religions, with equality of opportunity and status for everyone, irrespective of race, or creed, or sex. Constructive workers of the Lok Sevak Sangh had to keep in constant touch with villagers, and train more and more workers from out of their numbers.

The workers would organise the villages to become self- sufficient and self-supporting through agriculture and handicrafts. They would instruct villagers in protecting their health through good sanitation practices. The education of villagers would be carried out on the principles of Nai Talim. Villagers would be encouraged invariably to register themselves as voters. The Lok Sevak Sangh would incorporate within itself the Spinners’ Association, the Village Industries Association, the Hindustani Talimi Sangh, the Harijan Sevak Sangh, and the Go-seva Sangh. For its finances, the Sangh would raise donations with special stress laid on collection of the poor man's pice (the equivalent of paisa in those days).

At a quarter past nine that Thursday, just before he retired to bed, Bapu told Manu Gandhi, his fiercely loyal grand-daughter and almost constant attendant, that he was not entirely at peace. However, the cavalcade of life with its manifold scenes of actions still fascinated the man of 79. The Mahatma recited to Manu a couplet in Urdu which said: Spring in the garden of the world lasts but for a few days, Gaze upon the beautiful show for a short while.

Friday, January the 30th, began on the calendar from the midnight hour. Gandhiji''s working schedule had him out of bed a just over three hours later. He completed his ablutions, composed his troubled mind, and said his morning prayer. There were the many letters to be dictated as usual. Manu took dictation. To Anand Hingorani and Gangibehn, Secretary Bisen wrote on the Mahatma's behalf, ``Bapu is going to Sewagram but only for ten days. So Bapu says there is no need for Gangibehn to come. Yes, when he goes there for a long stay, she may come. After his dictation duties, Bapu took a brief nap.

Then he had his naturopathy massage. As he completed it, he asked Pyarelal if the corrections he had made in the draft of the new Constitution for the Congress had been completed. He directed the Secretary to prepare a note on the food crisis that was threatening Madras Province. Corrected by Bapu, this said inter alia The Food Ministry is feeling nervous. But I maintain that a Province like Madras that is blessed by Nature with coconut and palm, groundnut and banana in such plenty, not to mention roots and tubers of various kinds, need not starve, if only the people know how to husband their resources in food. (These remarks were to be published in the Harijan issue of February 15 posthumously.)

Gandhiji discussed with Pyarelal, who had come from Noakhali, the situation there. The latter believed that the solution was for the minorities to come out of East Pakistan in an orderly evacuation. Bapu demurred. He felt that the Hindus and others had to stay put, adopting the principle of Do or Die, which he himself had been following to restore Delhi and the north of India to sanity. Bapu said, May be in the end only a few will be left. But there is no other way of evolving strength out of weakness. Are not ranks of people decimated in wars with weapons too? How then can it be otherwise under conditions of non- violence? What you (the Indian peace workers in Noakhali) are doing is the right way. You have shed the fear of death, and established yourself in the hearts and affections of the people.

Gandhiji had his bath soon after the sun had risen enough to be visible over the lower rooftops. It was a cold day. The bath seemed to restore some of his vigour after his sustained exertions on the new draft Congress constitution. The clock struck half-past nine. Bapu did his daily stint of writing and reading words in the Bengali language. Then it was time for him to take his frugal morning meal, raw and cooked vegetables, oranges, some goat's milk and a drink made of ginger and lemon juice. Pyarelal now brought to him the draft, and again Bapu made some corrections. Later he handed over the corrected sheets to Acharya Jugal Kishore. 

The sun was dropping from the meridian by the time the morning's work was attended to. Bapu treated himself to a short nap, something which he had not been able to take for many days on end.

Up again shortly afterwards, he gave time to visitors. Gandhiji received and reassured a group of anxious Muslims that they would be safe when he went briefly on tour from Delhi, and that he would be back soon from Sewagram anyway. To a deputation of Sindhi refugees he confessed the wrenching sorrow he felt over their plight and referred to a refugee's advice to him to retire to the Himalayas. Recalling that angry remark, Bapu broke into a chuckle, and said that he was not after ease in a Himalayan fastness away from the people. To a friend, he remarked, Let me rather try to set things right as far as possible, while I am still alive.

Four o'clock in the evening. The sun had grown pale, and the skies were already gathering that destined evening's pall of premature gloom. Sardar Patel came with his daughter Manibehn to call on the Mahatma. Gandhiji listened to his views, and then gave his own considered advice. The Mahatma felt that the disagreements between Nehru and Patel would cost India dear. He said that, though earlier he had thought of the solution of one or the other of them withdrawing from the Cabinet, he had subsequently revised his opinion.

“The presence of both of you at the helm is indispensable,” he told the Sardar, and promised that he would touch on this important topic in this post-prayer speech later in the evening. If necessary, he added that he would even postpone his visit to Sewagram till the disunity between the two leaders in the Cabinet was satisfactorily scotched. Gandhiji''s talks with Sardar Patel had delayed him for the evening prayer meeting, which was scheduled to begin at 5 o'clock sharp. A gathering of over a thousand persons waited there, among them one who would enter the pages of history with a dark and blood deed within minutes. Gandhiji told the Sardar, Now I must tear myself away!

Leaning on the shoulders of Abha and Manu, Bapu walked towards the dais from where he would listen the devotionals and then deliver his speech. To make for quicker access to the platform, he cut across a stretch of the meticulously manicured lawns of Birla House. The crowd parted to make way for him and his attendants. Abha remarked lightly to Gandhiji that his watch dangling from the waist was bound to feel neglected as he would not look at it. Bantering in his turn, the Mahatma said, “Why should I, since you two are my time-keepers?” As he ascended the rise to approach the dais, he told the two girls, “It is your fault that I am ten minutes late. It is the duty of nurses to carry on their work even if God Himself should be present there. If it is time to give medicine to a patient, and a nurse feels hesitant to do so, the poor patient will die. So it is with the medicine of prayer. It irks me if I am late for prayers by even a minute”.

The last conversational remarks had been made. The very last steps Bapu would take were now being taken. Past the steps he was now coming towards the dais. Gandhiji took his arms from the shoulders of Abha and Manu to fold his hands and acknowledge with his benign smile, eyes shining from behind his wire-framed glasses, the namaskars many offered to him.

Just then a man elbowed his way out of the congregation into the lane. He looked as if he wished to prostrate himself in the customary obeisance of the devout. But since they were late, Manu tried to stop him and caught hold of his hand. He pushed her away so that she fell and, planting himself about two feet in front of Gandhi, fired three shots from a small automatic pistol. As the first bullet struck, Gandhi's foot, which was in motion, descended to the ground, but he remained standing. The second bullet struck; blood began to stain Gandhi's white clothes. His face turned ashen pale. His hands, which had been in the touch-palm position, descended slowly, and one arm remained momentarily on Abha's neck.

Gandhi murmured. "Hey, Ram (Oh, God)". A third shot rang out. The limp body settled to the ground. His spectacles dropped to the earth. The leather sandals slipped from his feet.

Abha and Manu lifted Gandhi's head, and tender hands raised him from the ground and carried him into his room in Birla House. The eyes were half closed and he seemed to show signs of life. Sardar Patel, who had just left the Mahatma, was back at Gandhi's side; he felt the pulse and thought he detected a faint beat. Someone searched frantically in a medicine chest for adrenaline but found none.

An alert spectator fetched Dr. D. P. Bhargava. He arrives ten minutes after the shooting. "Nothing on earth could have saved him," Dr. Bhargava reports. "He had been dead for ten minutes."

An epoch had ended. That was the last day of a great life.

By a remarkable coincidence the final namaskar and the deed of deliverance from earth offered to the Mahatma came from the hands of a 'Ram' - Nathuram Godse was his name.