KATHOUPANISHAD - 78. Swami Advayananda.

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Sunday 16, February 2025, 12:35.
KATHA UPANISHAD  
Part 2 – Total 49 Mantras 
Chapters 2.1, 2.2 & 2.3 
Chapter 2.1: (15 Mantras) 
BRAHMAN – ABSOLUTE INTELLIGENCE 
Mantram - 2.1.14:  Dispersion Into Plurality
Post - 78.
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Mantram - 2.1.14:  Dispersion Into Plurality:

1 Yathaa udakam durge vrishtam = Justst as water rained on inaccessible height, 

2 parvateshu vi-dhaavati; =  gets dispersed as it runs to lower regions; 

3 evam dharmaan prithak pashyan =  so also one who perceives the selves differently 

4 taan eva anu-vi-dhaavati. =  cannot avoid running after them endlessly. 

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Mantram -2.1.15:  Adherence to Non-Duality: 

5 Yathaa udakam shuddhe shuddham = Just as pure water when into pure water 

6 aasiktam taadrik eva bhavati; = it is poured, it becomes verily pure water only; 

7 evam muneh vijaanatah = so also the pure thoughts of men of knowledge  

8 aatmaa bhavati Gautama. = ‘poured’ on the Self, remain pure, O Gautama. 

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These two verses also form a related pair, and bring the chapter to a fitting close by 

taking us in a poetic flight to the realm of the Self. Two beautiful similes are introduced, 

both concerning water but looked at from opposite sides. 

The Theory of Oneness, the Grand Heights of Vedanta philosophy, is upheld in these 

verses. Departing from it, by even the least amount, one is faced with the inevitable plunge 

into Duality and Plurality, a fall which is accompanied by serious consequences. Staying in 

the Heights protects one from these consequences. 

 

Simile 1: “Udakam Durge Vrishtam” – Water Poured on the Peak (4.14) 

1-2 

When rain falls on the top of a mountain peak, the water flows down and down  over rocky faces into the steep valleys of the surrounding terrain. Eventually, the flow ends  on the plains, a great distance away from the mountains.  

3-4 

So also, supreme peace rains down upon us when we are at our Source. No sooner does our mind get scattered into various lower desires, our life loses its vigour and  vibrancy, and reduces to a sluggish flow on the ‘plains’ of monotonous, repeated sense pleasures. This scenario awaits the spiritual seeker who does not get firmly established in the Non-dual Self. The comparison beautifully brings out the contrast in the life lived in two distinctly opposite “geographical” regions of the mind – the region of Oneness and the  region of Differences. The slightest departure from the philosophical territory of Oneness  poses the certain threat of chasing a scattered, illusory existence. 

The hidden message to all aspirants is to strive ceaselessly until the Non-dual Reality is established. Until then, there is always danger of a fall that could prove calamitous. 

Simile 2: “Shuddham Udakam” – Pure Water Poured into Pure Water (4.15)

 5-6

 Pure water mixed with pure water remains pure water – a rather obvious  conclusion. But as a metaphor, there is a great message in it that spiritual aspirants can  take: Keeping company with the pure provides the best chance of remaining pure. That is  one message. The other is that we should intensify our quest to reach 100% purity and then  stay in that purity all our lives. 

Keeping the mind firmly fixed on the ‘Higher Goal’, one freezes  at the top and becomes a ‘Glacier ’; scattering the mind with desires, one melts and flows as a ‘River ’ into the hot plains of sorrow and pain.  

7-8

 Purity ushers in Non-Duality, the sole solution to all problems that beset man. Holding aloft the ideal of Non-duality, sages have dwelt in apparent aloofness. They have  protected the fruit of their Sadhana by continuously remaining within the lofty vision the beheld upon reaching the spiritual Heights.  

As mountain snow remains in pristine purity, whilst the snow on the streets gets slushy with mud, so also the sages have remained pure in their aloofness from all worldliness, and avoided becoming the slush trampled upon by every passerby. 

Such is the lofty vision and goal set before us by the Rishis of the Upanishadic era. This is an eternal message, not an outdated one. Sincere seekers will treasure it even today  and at all times. And they alone will reap the fullest harvest of peace of mind, purity and sanctity of life. 

UNION OF JIVA AND BRAHMAN:

 Here is one more meaning we can draw out from this Mantram:  

The mergence of the individual soul with the Supreme Self may be likened to the  pouring of clear water into clear water. The result is complete identity of the two waters.  Our essential nature is pure spirit; the taint present in us is due to departure from that purity. Recovery of that purity is the pre-condition before we can merge into the Supreme.  

In the Bhashya, Shankaracharyaji makes some very strong comments about those who do not aim for such purity. He speaks of the incorrigible logicians who flout the scriptures, of those with Tamasic Buddhis, and of those with unbending pride. He also praises the Nachiketas-element wherever it is seen in the youth, in all ages. 

Acharyaji paraphrased the Bhashya in beautiful, inspired words: 

“Give up this Ego of yours. Treasure this knowledge with great respect and love. The Vedas are giving you this knowledge with love that is greater than that of ‘a thousand fathers and mothers’! Reflect upon this seriously, and become humble.” 

Acharyaji has himself been both father and mother to us, his students, throughout the two-year Course. His words stand witness to this fact. 

Note: Acharyaji commented at this point on the unpredictable style of the Upanishads in comparison to the logical, predictable thought flow found in the Prakarana Granthas studied earlier. “The Upanishads have a ‘Diwali’ style,” he said. 

“They are like fireworks bursting everywhere in all directions! They have their own beauty and charm – they are refreshing, like bathing in the cool streams of the Himalayas! They are an Ocean of Knowledge.” 

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Next

Chapter 2.2:   (15 verses) 

THE SEARCH FOR BRAHMAN 

Continued

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