KATHA UPANISHAD - 50. Swami Advayananda.

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Thursday  22,  Feb  2024  06:20.

Chapter 1. Section - 2: (25 Mantras) 

THE CHOICE:

Mantram - 21: Self-Knowledge – 2: Contradictions in the Self  

Post - 50.

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Mantram -  1.2.21:   Self-Knowledge – 2: Contradictions in the Self  

1.

Aaseenah dooram vrajati  =  While sitting, It travels far away; 

2 

shayaanah yaati sarvatah;  =  while sleeping, It goes everywhere. 

3 

kah tam mada amadam devam  =  That God who rejoices and rejoices not – who 

4 

madanyah jnaatum arhati.  =  but you and I are able to comprehend Him? 

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Commentary:

The link-line of Shankara Bhashya connecting verses 20 and 21 says: “The Self cannot 

be known by any Tom, Dick and Harry who is fully possessed by desire. Only someone 

qualified like Yama and Nachiketas can achieve success on this path.” The path is difficult for 

those filled with desire, but Suvijneya or “easily known” for those who are dispassionate. 

To help interpreting these lines, we take note that the scriptures speak of two selves: 

one is the ego-self or individual consciousness, and the other is the true Self or universal 

Consciousness. A subtle intellect is needed to differentiate these. This is the most important 

point driven by this verse. 

Three Contradictions in the Self:

 The three flashing contradictions in the verse compel us to remember this point 

about having a subtle intellect. Acharyaji was intent on not letting these further examples of 

contradictions go unnoticed. The Bhashya brings out the hidden teaching in them: 

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1

 i) Sitting, It travels far: We can understand the body remaining in one place while 

the mind travels far away in imagination. This line is not about this type of ‘mental travel’. 

This is about the Self which is all-pervading. There isn’t a spot that it does not occupy. 

Where does it need to travel? That is the riddle raised.  

2

 ii) Sleeping, It goes everywhere: Again, when we are asleep, our body is plottable 

on an x-y axes that give it a location, but the mind is elsewhere in dream. How does the line 

apply the same to the Self? The Self does not act, so it can be considered as good as asleep. 

It is not possible for the Self to go about everywhere if it is not acting.  

3

 iii) Joyful, It is joyless: The third contradiction is most puzzling. Humans can 

express joy and still be joyless within. But the Self is free from feeling joy or sorrow. It is said 

to be All-Bliss at all times.  

It is clear that these contradictions are not demanding an explanation. They are not 

intended to be explained. They only indicate the Self to be beyond the reach of normal 

human experience, that is all. Lord Yama is introducing Nachiketas to the idea of an 

understanding that is beyond the operating system of the intellect and the mind. 

In the Bhashya, Shankaracharyaji explains these contrasts through two well-chosen similes. 

Each simile illustrates a special aspect of worldly experience: 

i) Vishwaroopa: “a multi-facetted prism”. A prism presents a different colour to a viewer as his angle of observation varies. This example shows us the variety of ways in which many persons see the same object. 

ii) Chintamani: “philosopher’s stone”. (chinta = thought; mani = object). 

The peculiar feature of this stone is that it presents to a viewer the object of his imagination. 

This example shows the variety of ways in which the same person sees one object.

If the owner thinks of a cat, he will see a cat in it, and so on. Through these examples Sankaracharyaji tries to show us the illusory nature of the perceived world. 

4

 The Shankara Bhashya, translating “I” as “us”, i.e. “you and I”, Yama says, “It is only 

the wise of fine intellect, like us, that this Self can be well comprehended.” Does Nachiketas 

really need this boost of praise to give him confidence on the path? He has proven his even

mindedness on many occasions already. It is probably only to encourage the reader that this 

form of praise is brought in by Sankaracharyaji. 

*****

Next

Mantram - 1.2.22: Self-Knowledge – 3: Meditation on the Self 

Continued

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