KATHA UPANISHAD

TRANSLATED FROM THE SANSKRIT WITH AN INTERPRETATION

IV.

The knowers of the Eternal, they who know the five sacred føres, they who offer the triple fire of Nachiketas, tell of the two, the shadow and the light, entering the hidden place in the upper half of the lifecycle, and there drinking spiritual power in the world of good works.

T

HIS is what students of Theosophy, using a word taken from the Buddhism of Tibet, describe as the teaching of Devachan. "The shadow and the light" are the principles of Manas and Buddhi, the latter the manifestation of Atma; after death, the higher triad is withdrawn into "the hidden place", the higher, subjective plane, and there draws in spiritual power, energy and refreshment for the spiritual nature, in preparation for the following rebirth.

The symbol of the "five fires" is taken from the five fires in the dwelling of the religious householder; but, esoterically, the dwelling is man himself; the fires, really seven in number, are spiritual powers, manifestations or reflections of the fire of Buddhi. This is made clear in the great dialogue between King Pravahana and Shvetaketu Aruneya, the opening sections of which have been translated in an earlier comment. This dialogue sets forth the fundamental Mystery Teaching which contrasts the Path of the Sun, also called the Path of the Gods, which is the way of Liberation, with the Path of the Moon and of the Fathers, which is the way of Reincarnation through Karma and bondage to personality. Of those who follow the latter path, it is said that, at death, they go to the "lunar world", and become "the food of the gods", the divine element in them gathering and assimilating the harvest of the life just ended. Then, after they have dwelt in the lunar world so long as the accumulation of their good works lasts, they descend again into incarnation through the door of birth, the character and rank of that birth being determined by their conduct in the earlier births. (Chhandogya Upanishad, 5, 10, 5-8.)

May we gain power over the sacrificial fire of Nachiketas, which is the bridge of those who sacrifice, and which is the imperishable Eternal, the Supreme; the bridge of those who seek to pass over to the farther shore where no fear is.

This verse picks up and expands the reference to the sacrificial fire

of Nachiketas, spoken of in the preceding verse. That sacrifice is, in reality, the way of Initiation, with its threefold sacrifice, transforming body, soul and spirit; this is the bridge which leads to the fearless shore. The root of the word to "cross over" is the root of the word Avatar, one who, having crossed over, returns again to lead others by the

same way.

Know the Higher Self as the lord of the chariot, and the body as the chariot; know the soul as the charioteer, and the mind and emotional nature as the reins.

They say that the powers of perception and action are the horses, and that objective things are the roadways for these; the Self joined with the powers through the mental and emotional nature is called the enjoyer of experience by the wise.

But he who is without understanding, with mind and emotional nature ever uncontrolled, of such a one his powers of perception and action are not under his command, like the unruly horses of the charioteer.

But he who is possessed of understanding, with mind and emotional nature controlled, his powers of perception and action are under his command, like the well-ruled horses of the charioteer.

But he who is not possessed of understanding, with ungoverned mind and emotional nature, ever impure, gains not that goal, but follows the circling path of death and rebirth.

But he who possesses understanding, with well governed mind and emotional nature, ever pure, he indeed gains that goal, from which he returns not to rebirth.

But the man who, using the wisdom of the charioteer, keeps the mind and emotional nature, the reins, well in hand, he gains the consummation of the way, the supreme goal of the divine Pervading Power.

This famous simile of the chariot, which is used by Plato also, suggests the setting of the Bhagavad Gita, where Krishna and Arjuna ride. in the chariot between the assembled armies. But, while Krishna acts as Arjuna's charioteer, the simile here is somewhat changed; the lord of the chariot is Atma, the Higher Self; he acts through Buddhi, the charioteer, with Manas, the combined mental and emotional nature, as the reins; the five powers of perception and the five powers of action which act. through the organs of the body are the horses, and the world of objective life is the road. The ideal is, that the intelligence and will of Buddhi, which embodies Atma, should rule firmly the mental and emotional nature in conformity with Atma, so that the mind thinks spiritual thoughts and the heart entertains spiritual desires; these spiritual thoughts and purposes being then expressed in outer action in the world. Every perception and power must be made obedient to divine wisdom

and will, so that Divine Wisdom is made a living power in every part of life.

The last three verses again sum up the Mystery Teaching: He who follows Divine Wisdom reaches the goal of the Logos, the divine Pervading Power, called here Vishnu; but he who is under the sway of personality falls again into rebirth through the bondage of Karma.

There is an exact parallel in the Revelation of Saint John: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the City of my God" (3, 12).

Higher than the powers of perception and action are the impulses; and higher than the impulses is the mental and emotional nature; but higher than the mental and emotional nature is the soul; and higher than the soul is the Self, the Great One.

Higher than the Great Self is the Supreme Unmanifested; higher than the Unmanifested is Spirit. Higher than Spirit is nothing; Spirit is the goal, the highest Way.

This Self, hidden in all beings, shines not forth, but by the keen and subtile vision of seers the Self is perceived.

He who has gained illumination should control speech and mind; he should rule them through the Self which is wisdom; the Self which is wisdom he should rule through the Self which is mighty; this he should rule through the Self which is Peace.

The phrase "mental and emotional nature" here, as before, is used to translate Manas; Buddhi is translated soul; Atma is translated Self. It is evident that we have here one aspect of the Principles, taken in order from the lowest to the highest, with the universal Principles, the Logos, manifested and unmanifested, and Spirit, or Parabrahm, from which the Logos, the Higher Self, the soul and powers of man come forth.

It would seem, as was earlier suggested, that we have here passages from a Book of Discipline for Disciples, supplementing the Drama of Initiation. The closing verse, bidding the disciple who has gained illumination to control speech and mind, seems to suggest three consecutive steps in spiritual progress; three degrees, let us say, of the Spiritual Man.

Arise ye! Awake ye! Having obtained your boons, thoroughly understand them. A razor's edge, sharp, hard to pass over, a path difficult to tread is this, as seers declare.

Without sound, without touch, passing not away, without taste, everlasting, without odour, beginningless, unending, higher than the Great One, set firm,-perceiving That, he is set free from the mouth of Death.

Having declared this immemorial Teaching of Nachiketas, spoken forth by Death, hearing it, the wise man grows great in the world of the Eternal.

Whoever recites this supreme hidden teaching in the assembly of the Eternal, or with devotion at the time of the sacrifice for those who have gone forth—he builds for the everlasting; he builds for the everlasting.

The words "Arise ye! Awake ye!" indicate, as was earlier suggested, the ending of the Drama of the Mysteries which the Katha Upanishad, like many of the dialogues in the Upanishads, appears to constitute a ceremony in which many take part and not simply a dramatized tale of Nachiketas. The benediction at the close resembles the blessing which ends the Bhagavad Gita; may it rest on the present translator!

The second part of the Upanishad has not even the appearance of continuing the drama between Death and Nachiketas, except at its close. It would seem to consist of excerpts from a Book of Discipline for Disciples; pages chosen for their philosophical depth and religious feeling, rather than as embodying the more technical teachings.

The Self-being pierced the openings of the senses outward; therefore man looks outward, not within, toward the Self.

A certain wise man, with reverted vision, turned his sight toward the Self, seeking immortality.

The children of men go after outward desires; they go to the widespread net of Death. Therefore the wise, beholding immortality, seek not that which is permanent among impermanent things.

That, through which he discerns form, taste, odour, sounds, mutual contacts, by that, verily, he discerns wisdom; for what else is there left here? This, verily, is That.

That through which he beholds both dreaming and waking, meditating on this Great One, the Lord, the Self, the wise man grieves no more. He who has come to know this taster of honey as the Self, the Life, near at hand, Master of what has been and what shall be, thereafter seeks not to hide himself from That. This, verily, is That.

He who of old was born of fervent brooding, born of old from the waters, who, entering into the hidden place, standing there, looked forth through beings: This, verily, is That.

She who comes to birth through the Life, the Mother, clothed with divinity, she who, entering into the hidden place, standing there, was born through beings: This, verily, is That.

The Fire-lord hidden in the fire-sticks, like the germ well borne by those who bear the germ, day by day to be adored by the sons of men who keep vigil, offering oblations, the Lord All-knowing: This, verily, is That.

That, whence rises the sun, and whither he goes to his setting, in Him all Bright Powers are set firm, nor does any transcend Him: This, verily, is That.

From the primordial waters, the hidden deeps of the Unmanifested Infinite, through fervent brooding, the Manifested Logos came forth, to be born as consciousness in the hearts of all creatures, looking forth through the eyes of all beings; as a twin power, yet subordinate, appeared the feminine form of the Logos, the Mother, who is manifested in the lives of all beings.

As the two fire-sticks evolve fire between them, so these two aspects of the Logos evolve all life; life personified as Divine Fire, which, at one extreme, is the inspiration of genius and, at the other, is the warmth of natural life. This, verily, is That: this manifestation and all manifestations are the Life and Light of the Logos, the One: "All things were made by Him; and without Him was not any thing made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." A better translation is, perhaps, "The darkness overcame it not."

How is the Logos to be found? The answer is given in the opening sentence: "The Logos pierced the openings outward, therefore man looks outward, not within, toward the Self. A certain wise man, with reverted vision, turned his sight toward the Self, seeking immortality."

Lao Tse's teaching is identical: "This is the nature of the Way, the Logos: It is without form, It is concealed. Within It are the forms of beings. Within It are beings. Within It is the Spiritual Power. Within It is the unchanging Witness. It is the door through which all beings come forth. How do I know that it is thus with all beings? I know it through the Way, the Logos" (Tao-Teh-King, 21).

That, verily, which is here, that, indeed, is there; that which is there, that is also here. From death to death he goes, who beholds difference in this.

By mind and heart, this no difference at all. difference in this.

verily, it is to be apprehended that there is in From death to death he passes, who beholds

The Spirit, of the measure of a thumb, stands in the midst, in the Self; Master of what has been and what shall be; therefrom he seeks not to conceal himself: This, verily, is That.

The Spirit, of the measure of a thumb, like a flame that is without smoke; Master of what has been and what shall be; the same to-day, the same to-morrow: This, verily, is That.

As water, rained on broken ground, flows away among the mountains, so he who beholds the properties of life scattered abroad, runs hither and thither after them.