The Upanishads Part 9

II

Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.

III

From fear of Him the fire burns, from fear of Him the sun s.h.i.+nes.

From fear of Him Indra and Vayu and Death, the fifth, speed forth.

Just as the body cannot live or act without the Soul, similarly nothing in the created world can exist independent of Brahman, who is the basis of all existence. His position is like that of a king whom all must obey; hence it is said that the G.o.ds of sun, moon, wind, rain, do His bidding. He is likened to an upraised thunderbolt, because of the impartial and inevitable nature of His law, which all powers, great or small, must obey absolutely.

IV

Ifa man is not able to know Him before the dissolution of the body, then he becomes embodied again in the created worlds.

As soon as a man acquires knowledge of the Supreme, he is liberated; but if he fails to attain such knowledge before his Soul is separated from the body, then he must take other bodies and return again and again to this realm of birth and death, until through varied experience he realizes the nature of the Supreme and his relation to Him.

V

As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).

When by means of a purified understanding one beholds G.o.d within, the image is distinct as in a polished mirror; but one cannot have clear vision of the Supreme by attaining to the various realms known as heavens, where one reaps the fruit of his good deeds. It is only by developing one's highest consciousness here in this life that perfect G.o.d-vision can be attained.

VI

Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more.

A wise man never confounds the Atman, which is birthless and deathless, with that which has beginning and end. Therefore, when he sees his senses and his physical organism waxing and waning, he knows that his real Self within can never be affected by these outer changes, so he remains unmoved.

VII

Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested.

VIII

Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality.

This division of the individual into senses, mind, intellect, self-consciousness, undifferentiated creative energy and the Absolute Self is explained in the commentary of verse XI, Part Third.

IX

His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind.

They who know this become immortal.

The Supreme, being formless, cannot be discerned by the senses, hence all knowledge of Him must be acquired by the subtler faculties of heart, intellect and mind, which are developed only through the purifying practice of meditation.

X

When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state.

The teacher now shows Nachiketas the process by which the transcendental vision can be attained. he out-going senses,--seeing, hearing, smelling, touching, tasting; the restless mind and the intellect: all must be indrawn and quieted. The state of equilibrium thus attained is called the highest state, because all the forces of one's being become united and focused; and this inevitably leads to supersensuous vision.

XI

This firm holding back of the senses is what is known as Yoga.

Then one should become watchful, for Yoga comes and goes.

Yoga literally means to join or to unite the lower self with the Higher Self, the object with the subject, the wors.h.i.+pper with G.o.d. In order to gain this union, however, one must first disunite oneself from all that scatters the physical, mental and intellectual forces; so the outgoing perceptions must be detached from the external world and indrawn. When this is accomplished through constant practice of concentration and meditation, the union takes place of its own accord. But it may be lost again, unless one is watchful.

XII

He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says "He is"?

XIII

He should be realized as "He is" and also as the reality of both (visible and invisible). He who knows Him as "He is," to him alone His real nature is revealed.

This supersensuous vision cannot be gained through man's ordinary faculties.

By mind, eye, or speech the manifested attributes of the Divine can be apprehended; but only one who has acquired the supersensuous sight can directly perceive G.o.d's existence and declare definitely that "He is," that He alone exists in both the visible and the invisible world.

XIV

When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

XV

When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching.

XVI

There are a hundred and one nerves of the heart. One of them penetrates the centre of the head. Going upward through it, one attains immortality. The other (hundred nerve-courses) lead, in departing, to different worlds.

The nervous system of the body provides the channels through which the mind travels; the direction in which it moves is determined by its desires and tendencies. When the mind becomes pure and desireless, it takes the upward course and at the time of departing pa.s.ses out through the imperceptible opening at the crown of the head; but as long as it remains full of desires, its course is downward towards the realms where those desires can be satisfied.

XVII