The Kathopanishad: A Wondrous Epic of the Spirit: 4. - Swami Krishnananda.

 

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

Sunday, 24 Sep 2023. 07:20.

Article

Scriptures

The Kathopanishad: A Wondrous Epic of the Spirit

(Spoken on June 19, 1972)

Post-4.

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

But here we may also bring to our mind the three processes of sadhana prescribed by the ancients: karma, upasana and jnana. What I refer to as the fasting of the physical, the mental and the causal nature is equivalent in many respects to the sadhana that we perform through action, through worship or devotion, and through knowledge. These are the three stages of the ascent of the spirit by which the whole personality or individuality is disciplined, focused and concentrated on the knowledge or wisdom that is to be imparted by the Master, or the Guru. It is only when this discipline is complete that we are in a position to receive the initiation from the Guru; otherwise, initiation has no meaning. Just as when the electrical installations within a house are complete the power connection is given from the powerhouse – and the connection cannot function when the electrical installation is not complete – so, in some respects, we may say that unless our personality is made ready to receive the inflow of the shakti or the divine power that is injected by the Guru through the process of initiation, there would be no question of the possibility of higher contemplation or meditation.

Meditation is nothing but the implementation of the knowledge that is received at the time of initiation from the Guru. Initiation is only a single act that is performed by the Guru, perhaps in a single minute. It is like striking a match, but we have to manufacture the match. We cannot strike a straw or a bamboo stick because it will not give a spark of fire. The preparation of the matchstick takes all the time, while the striking takes only a second. So is this striking of the match, we may say, which is the initiation that is received by the Guru. This initiation process is a tremendous encounter, though it may be for a short period. This encounter came before this master spirit Nachiketas also. After three days' discipline of fasting, Yama appeared before Nachiketas.

“My dear child, you have been fasting for three days. I am very sorry. What do you want from me?” asked Lord Yama.

Then we have the real Upanishad describing the history of the march of the spirit to its destination.

What does the lad say? What does the spirit speak? What does Nachiketas beg of Yama? He asks first of all that he may be set in harmony with the law that operates in the world. “May my father not be angry with me, and may he recognise me when I go back.”

This is again a mystical boon which speaks of the desire of the spirit to be in harmony with the different levels of manifestation. The realisation of the Supreme Spirit is at once the realisation of harmony in all the levels of manifestation. Spirit is nothing but harmony, and when the Spirit is realised, there is at once, instantaneously, a realisation of harmony in every realm of manifestation of reality. So there is, first of all, a mystical hint given to us through the first boon which Nachiketas asked for from Yama. “May I be set in harmony with my father, with society, with the world.” Everything is implied. With the universe that is astronomically present before us, the physical universe in its totality may also be implied here in this asking of the first boon, which is physically significant; and that is granted.

“May it be so,” said Lord Yama. Nachiketas is wonderfully set in tune with all human society, people recognise him as a wonderful person, and his father will recognise and receive him with delight and satisfaction when he goes back, forgetting all enmity. That is all wonderful. People will respect him and honour him in this world. That is good so far as it goes, but that is not all.

“What is the second thing? What else do you want, my child?” asked Lord Yama.

“Then, my Lord, may I be initiated into the mysteries of the celestial fire,” said Nachiketas.

Now, this language used in the Upanishads is always mystical, eluding, and its significance is difficult to grasp. The mystical fire is really the celestial knowledge of the heavens which is imparted to Nachiketas by Yama, and this celestial fire is also described in one or two passages of the Kathopanishad itself. It is the Vaishvanara, or the cosmic fire, whose mystery is given to Nachiketas.  This is not the ordinary fire with which we cook our dinner. It is the fire which burns in the hearts of all beings, and it is the origin of all things.

*****

To be continued

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