Chinmaya Mission - Gita, Upanishads and Ancient Knowledge

The human body is the gateway to liberation making it our greatest asset. We unfortunately turn it into our greatest liability! Identifying with the body, mind, senses and intellect, we mistake our true identity to be that of an individual limited being. We create bondages for ourselves by developing the wrong relationships with these equipment. Kathopanishad heeds us to not make our assets, our liabilities.

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Kathopanishad uses the metaphor of the chariot to explain our relationship with the True Self. For this inner journey, our chariot is the body, in which the in-dwelling 'jiva' is the master, intellect the charioteer, mind the reins, senses the horses and the sense objects the road. Swami Tejomayananda cautions us that for safety, the charioteer should remain on the path of devotion, right thinking and faith, avoiding the dangers lurking in the by-lanes of compromise.

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Shadow has no independent existence of its own. It exists only with reference to the light. Using this analogy, Kathopanishad elaborates how the jiva (the false ‘I’ ego) is the shadow and Paramata (the true Self) is the light. Seeing the jiva, we therefore know that Paramata is. Only ignorance keeps our true Self far from us, when in fact it is so close.

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Just as one does not lose sight of the destination despite the traffic and hurdles that are encountered while travelling, Swami Tejomayananda warns us of the impediments in the journey of our Self discovery; bad conduct, sensual indulgence, lack of concentration and impatience to reach the goal. Develop clarity of thought and purity of mind to reach our own Self.

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The subjective experience of the Atman - our True Self - cannot be gained by merely listening to discourses. One's study and reflection of the scriptures must be soaked in the intensity of faith. To the spiritual aspirant, who wants nothing else and diligently seeks the Atman, the Atman reveals Itself.

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To realise the Self as it is, without the conditionings of Body, Mind, and Intellect, one has to become free of desires. Swami Tejomanyananda shares how one can become free from desires, emphasising the need to develop purity of mind and control of the senses. The glory of knowing our true Self is that one is permanently released from sorrows, anxiety and stress.

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Swami Tejomayananda elaborates on the essence of Atman (the Self) as being beyond sins and merits. Who is the doer of actions? Who experiences the results of the actions? To whom accrues the sins and merits? The Atman cannot be the doer, enjoyer or prompter of any action. Kathopanishad reveals that when a person is awakened to one’s true nature, one is no longer bound by action and can be free from sorrows forever.

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Kathopanishad reveals the true nature of the Atman (the Self). The Atman is neither born nor dies. Neither is it an effect nor a cause.The Atman is changeless. As we listen to the glory of the Self as it is described, Swami Tejomayananda reminds us that the Upanishad is talking about our true nature! So go ahead and get acquainted with yourself.

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Lord Death reveals to Nachiketa “Om”; that which is the best support for worship as well as meditation. By worshipping the form of Om, one can be taken to the world of Brahmaji, the Creator, if one so desires. Alternatively, the meditator who with single pointed devotion meditates upon Om in a Nachiketa-like spirit of seeking the Ultimate and the Immortal, can realise one’s own Self and be liberated.

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We now only know the relative world within the confines of space, time and objects - observed in an unending chain of cause and effect. Nachiketa asks Lord Death to share based on His own subjective experience of the Truth, ‘That’ which is the Knower of all causes and effects, yet is neither the cause nor the effect.

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Kathopanishad shares how the wise person is able to rise above the joys and sorrows of life by realising that Consciousness, which is within their own heart. The spiritual aspirant can come to gain an intimate subjective experience of that pure Consciousness through meditation. Withdraw the mind's attention from the objects of the outside world and instead absorb it in the thoughts of the Self.

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Despite seeing the greatness of spiritual knowledge and wanting it, we find that we are unable to gain it because there are still worldly desires that linger in us. Swami Tejomayananda comforts us to not be disheartened! Through objective introspection, each individual can come to know that which is blocking the flow of Knowledge in you.

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The Knowledge of the Self is a wonder on its own; from its nature to how the Guru communicates it to the disciple. Only a Guru who knows the Truth can make us understand something that is beyond the faculty of our understanding and perception. Rare indeed are also the students who come to understand and experience the subtle ideas in their true essence.

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At each moment, man has the freedom to either follow the path of Shreyas; wherein lies our absolute good as it frees us from bondage permanently or the path of Preyas; wherein we gain only temporary gratification of the senses and material prosperity. Swami Tejomayananda reminds us to use right thinking and pick our paths accordingly.

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In the concluding verse of the first section of Kathopanishad, Swami Tejomayananda encourages us to have Nachiketa as our benchmark - to imbibe his ability to objectively introspect, the extreme clarity of a goal and the courage to pursue it. By putting in the self-effort and invoking the grace of the Lord and Guru, we too can gain the qualifications that will enable us to attain the highest Self Knowledge.

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Having failed at his initial attempts to dissuade Nachiketa, Lord Death now presents Nachiketa with an endless array of temptations including power, wealth, progeny, long life and the ability to enjoy all possible desires. Nachiketa remains unmoved, knowing that the nature of all objects and pleasures is temporary. Thus, he becomes even more determined to seek the third boon from Lord Death.

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Swami Tejomayananda expounds on the next few verses of the Kathopanishad where Lord Death tests the calibre of Nachiketa to determine if he is fit to receive the Knowledge. Despite the attempts by Lord Death to dissuade Nachiketa from seeking the Knowledge, Nachiketa remains relentlessly firm in his resolve. He knows that only with the grace of the Guru, is it possible to gain the Knowledge of the Infinite Truth.

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After deep introspection, Nachiketa has come to know that the transcendental question of “Is there an existence after death?”, is not one that can be grasped by the mind or the intellect. Nachiketa therefore poses the question to the Lord of Death as only a Master who has realised the Truth, is able to reveal that Truth, which cannot be otherwise known by direct perception or inference.

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Nachiketa uses his second boon for the benefit of the society, asking the Lord of Death to reveal the secret knowledge by which a mortal in the world can come to gain the pleasures of heaven. Pleased with Nachiketa’s intelligence, sincerity and devotion, Lord Yama heaps blessings upon him and beseeches him to ask for his third boon.

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Having unintentionally kept Nachiketa waiting for three days without due hospitality, the Lord of Death apologises by offering Nachiketa three boons. Listen to find out what three boons the little boy decides to ask from the Lord of Death; which then sets the background for Kathopanishad.

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After his father bursts out, ‘Unto Death do I give thee’, Nachiketa introspects that the words of his father (and Guru) cannot be futile. He becomes curious about the great work that Yama (the Lord of Death) seeks to accomplish for which he has been sent by his father. Swami Tejomayananda extols the qualities of the ideal student, Nachiketa who follows the path of righteousness uncompromisingly.

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Kathopanishad begins as the young Nachiketa questions the actions of his father, who is involved in a great sacrifice. Nachiketa taps into the two most important qualities of a student; Shraddha (faith) and Viveka (right thinking) to probe into the deeper significance of the sacrifice and the dissonance that he observes with his father’s actions.

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What exists after death? Is there a Truth after that? Join Swami Tejomayananda as he takes us through the dialogue between the Lord of Death and Nachiketa. In this episode, he offers an introduction of the knowledge covered in the Kathopanishad; beginning with a detailed explanation of the invocatory prayer recited by the teacher and the student as they begin this journey.

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During these challenging times, Swami Swaroopananda offers perspectives on overcoming the challenges that we are bound to face in the game of life. Based on the famous Bhaja Govindam composed by Adi Sankaracharya, Swamiji invites us to pause and examine the purpose behind our life. He shares tips on how to aspire for that which is Higher, in this world that is temporary, uncertain, and ever-changing.