About Nachiketa in Swami Vivekananda's words
If I get ten or twelve boys with the faith of Nachiketa, I can turn the thoughts and pursuits of this country in a new channel.
This boy saw that his father was not doing what was right, that he was breaking his vow; but he did not know what to say to him. In India, father and mother are living gods to their children. And so the boy approached the father with the greatest respect and humbly inquired of him, "Father, to whom are you going to give me? For your sacrifice requires that everything shall be given away." The father was very much vexed at this question and replied, "What do you mean, boy? A father giving away his own son?" The boy asked the question a second and a third time, and then the angry father answered, "Thee I give unto Death (Yama)." And the story goes on to say that the boy went to Yama, the god of death. Yama was the first man who died. He went to heaven and became the governor of all the Pitris; all the good people who die, go, and live with him for a long time. He is a very pure and holy person, chaste and good, as his name (Yama) implies. So the boy went to Yama's world. But even gods are sometimes not at home, and three days this boy had to wait there. After the third day Yama returned. "O learned one," said Yama, "you have been waiting here for three days without food, and you are a guest worthy of respect. Salutation to thee, O Brahmin, and welfare to me! I am very sorry I was not at home. But for that I will make amends. Ask three boons, one for each day." And the boy asked,
"My first boon is that my father's anger against me may pass away; that he will be kind to me and recognise me when you allow me to depart." Yama granted this fully. The next boon was that he wanted to know about a certain sacrifice which took people to heaven. Now we have seen that the oldest idea which we got in the Samhitâ portion of the Vedas was only about heaven where they had bright bodies and lived with the fathers. Gradually other ideas came, but they were not satisfying; there was still need for something higher. Living in heaven would not be very different from life in this world. At best, it would only be a very healthy rich man's life, with plenty of sense-enjoyments and a sound body which knows no disease. It would be this material world, only a little more refined; and we have seen the difficulty that the external material world can never solve the problem. So no heaven can solve the problem. If this world cannot solve the problem, no multiplication of this world can do so, because we must always remember that matter is only an infinitesimal part of the phenomena of nature. The vast part of phenomena which we actually see is not matter. For instance, in every moment of our life what a great part is played by thought and feeling, compared with the material phenomena outside! How vast is this internal world with its tremendous activity! The sense-phenomena are very small compared with it. The heaven solution commits this mistake; it insists that the whole of phenomena is only in touch, taste, sight, etc. So this idea of heaven did not give full satisfaction to all.
Yet Nachiketas asks, as the second boon, about some sacrifice through which people might attain to this heaven.
There was an idea in the Vedas that these sacrifices pleased the gods and took human beings to heaven.. . . . . .Then the third boon comes, and with that the Upanishad proper begins. The boy said, "There is this difficulty: when a man dies some say he is, others that he is not. Instructed by you I desire to understand this." But Yama was frightened. He had been very glad to grant the other two boons. Now he said, "The gods in ancient times were puzzled on this point. This subtle law is not easy to understand. Choose some other boon, O Nachiketas, do not press me on this point, release me." The boy was determined, and said, "What you have said is true, O Death, that even the gods had doubts on this point, and it is no easy matter to understand. But I cannot obtain another exponent like you and there is no other boon equal to this."Death said, "Ask for sons and grandsons who will live one hundred years, many cattle, elephants, gold, and horses. Ask for empire on this earth and live as many ears as you like. Or choose any other boon which you think equal to these — wealth and long life. Or be thou a king, O Nachiketas, on the wide earth. I will make thee the enjoyer of all desires. Ask for all those desires which are difficult to obtain in the world. These heavenly maidens with chariots and music, which are not to be obtained by man, are yours. Let them serve you. O Nachiketas, but do not question me as to what comes after death."Nachiketas said, "These are merely things of a day, O Death, they wear away the energy of all the sense-organs. Even the longest life is very short. These horses and chariots, dances and songs, may remain with Thee. Man cannot be satisfied by wealth. Can we retain wealth when we behold Thee? We shall live only so long as Thou desires". Only the boon which I have asked is chosen by me."Yama was pleased with this answer and said, "Perfection is one thing and enjoyment another; these two having different ends, engage men differently. He who chooses perfection becomes pure. He who chooses enjoyment misses his true end. Both perfection and enjoyment present themselves to man; the wise man having examined both distinguishes one from the other. He chooses perfection as being superior to enjoyment, but the foolish man chooses enjoyment for the pleasure of his body. O Nachiketas, having thought upon the things which are only apparently desirable, thou hast wisely abandoned them." Death then proceeded to teach Nachiketas.. . . . . .Yama said, "That which is beyond never rises before the mind of a thoughtless child deluded by the folly of riches. 'This world exists, the other does not,' thinking thus they come again and again under my power. To understand this truth is very difficult. Many, even hearing it continually, do not understand it, for the speaker must be wonderful, so must be the hearer. The teacher must be wonderful, so must be the taught. Neither is the mind to be disturbed By vain arguments, for it is no more a question of argument, it is a question of fact." We have always heard that every religion insists on our having faith. We have been taught to believe blindly. Well, this idea of blind faith is objectionable, no doubt, but analysing it, we find that behind it is a very great truth. What it really means is what we read now. The mind is not to be ruffled by vain arguments, because argument will not help us to know God. It is a question of fact, and not of argument. All argument and reasoning must be based upon certain perceptions. Without these, there cannot be any argument. Reasoning is the method of comparison between certain facts which we have already perceived. If these perceived facts are not there already, there cannot be any reasoning. If this is true of external phenomena, why should it not be so of the internal? The chemist takes certain chemicals and certain results are produced. This is a fact; you see it, sense it, and make that the basis on which to build all your chemical arguments. So with the physicists, so with all other sciences. All knowledge must stand on perception of certain facts, and upon that we have to build our reasoning. But, curiously enough the vast majority of mankind think, especially at the present time, that no such perception is possible in religion, that religion can only be apprehended by vain arguments. Therefore we are told not to disturb the mind by vain arguments. Religion is a question of fact, not of talk. We have to analyse our own souls and to find what is there. We have to understand it and to realise what is understood. That is religion. No amount of talk will make religion. So the question whether there is a God or not can never be proved by argument, for the arguments are as much on one side as on the other. But if there is a God, He is in our own hearts. Have you ever seen Him? The question as to whether this world exists or not has not yet been decided, and the debate between the idealists and the realists is endless. Yet we know that the world exists, that it goes on. We only change the meaning of words. So, with all the questions of life, we must come to facts. There are certain religious facts which, as in external science, have to be perceived, and upon them religion will be built. Of course, the extreme claim that you must believe every dogma of a religion is degrading to the human mind. The man who asks you to believe everything, degrades himself, and, if you believe, degrades you too. The sages of the world have only the right to tell us that they have analysed their minds and have found these facts, and if we do the same we shall also believe, and not before. That is all that there is in religion. But you must always remember this, that as a matter of fact 99.9 per cent of those who attack religion have never analysed their minds, have never struggled to get at the facts. So their arguments do not have any weight against religion, any more than the words of a blind man who cries out, "You are all fools who believe in the sun," would affect us.Now Yama answers the question: "What becomes of a man when the body dies ?" "This Wise One never dies, is never born, It arises from nothing, and nothing arises from It. Unborn, Eternal, Everlasting, this Ancient One can never be destroyed with the destruction of the body. If the slayer thinks he can slay, or if the slain thinks he is slain, they both do not know the truth, for the Self neither slays nor is slain." A most tremendous position. I should like to draw your attention to the adjective in the first line, which is "wise". As we proceed we shall find that the ideal of the Vedanta is that all wisdom and all purity are in the soul already, dimly expressed or better expressed — that is all the difference. The difference between man and man, and all things in the whole creation, is not in kind but only in degree. The background, the reality, of everyone is that same Eternal, Ever Blessed, Ever Pure, and Ever Perfect One. It is the Atman, the Soul, in the saint and the sinner, in the happy and the miserable, in the beautiful and the ugly, in men and in animals; it is the same throughout. It is the shining One. The difference is caused by the power of expression. In some It is expressed more, in others less, but this difference of expression has no effect upon the Atman. If in their dress one man shows more of his body than another, it does not make any difference in their bodies; the difference is in their dress. We had better remember here that throughout the Vedanta philosophy, there is no such thing as good and bad, they are not two different things; the same thing is good or bad, and the difference is only in degree. The very thing I call pleasurable today, tomorrow under better circumstances I may call pain. The fire that warms us can also consume us; it is not the fault of the fire. Thus, the Soul being pure and perfect, the man who does evil is giving the lie unto himself, he does not know the nature of himself. Even in the murderer the pure Soul is there; It dies not. It was his mistake; he could not manifest It; he had covered It up. Nor in the man who thinks that he is killed is the Soul killed; It is eternal. It can never be killed, never destroyed. "Infinitely smaller than the smallest, infinitely larger than the largest, this Lord of all is present in the depths of every human heart. The sinless, bereft of all misery, see Him through the mercy of the Lord; the Bodiless, yet dwelling in the body; the Spaceless, yet seeming to occupy space; Infinite, Omnipresent: knowing such to be the Soul, the sages never are miserable." "This Atman is not to be realised by the power of speech, nor by a vast intellect, nor by the study of their Vedas." This is a very bold utterance. As I told you before, the sages were very bold thinkers, and never stopped at anything. You will remember that in India these Vedas are regarded in a much higher light than even the Christians regard their Bible. Your idea of revelation is that a man was inspired by God; but in India the idea is that things exist because they are in the Vedas. In and through the Vedas the whole creation has come. All that is called knowledge is in the Vedas. Every word is sacred and eternal, eternal as the soul, without beginning and without end. The whole of the Creator's mind is in this book, as it were. That is the light in which the Vedas are held. Why is this thing moral? Because the Vedas say so. Why is that thing immoral? Because the Vedas say so. In spite of that, look at the boldness of these sages whom proclaimed that the truth is not to be found by much study of the Vedas. "With whom the Lord is pleased, to that man He expresses Himself." But then, the objection may be advanced that this is something like partisanship. But at Yama explains, "Those who are evil-doers, whose minds area not peaceful, can never see the Light. It is to those who are true in heart, pure in deed, whose senses are controlled, that this Self manifests Itself."Here is a beautiful figure. Picture the Self to be then rider and this body the chariot, the intellect to be the charioteer, mind the reins, and the senses the horses. He whose horses are well broken, and whose reins are strong and kept well in the hands of the charioteer (the intellect) reaches the goal which is the state of Him, the Omnipresent. But the man whose horses (the senses) are not controlled, nor the reins (the mind) well managed, goes to destruction. This Atman in all beings does not manifest Himself to the eyes or the senses, but those whose minds have become purified and refined realise Him. Beyond all sound, all sight, beyond form, absolute, beyond all taste and touch, infinite, without beginning and without end, even beyond nature, the Unchangeable; he who realises Him, frees himself from the jaws of death. But it is very difficult. It is, as it were, walking on the edge of a razor; the way is long and perilous, but struggle on, do not despair. Awake, arise, and stop not till the goal is reached.The one central idea throughout all the Upanishads is that of realisation. A great many questions will arise from time to time, and especially to the modern man. There will be the question of utility, there will be various other questions, but in all we shall find that we are prompted by our past associations. It is association of ideas that has such a tremendous power over our minds. To those who from childhood have always heard of a Personal God and the personality of the mind, these ideas will of course appear very stern and harsh, but if they listen to them and think over them, they will become part of their lives and will no longer frighten them. The great question that generally arises is the utility of philosophy. To that there can be only one answer: if on the utilitarian ground it is good for men to seek for pleasure, why should not those whose pleasure is in religious speculation seek for that? Because sense-enjoyments please many, they seek for them, but there may be others whom they do not please, who want higher enjoyment. The dog's pleasure is only in eating and drinking. The dog cannot understand the pleasure of the scientist who gives up everything, and, perhaps, dwells on the top of a mountain to observe the position of certain stars. The dogs may smile at him and think he is a madman. Perhaps this poor scientist never had money enough to marry even, and lives very simply. May be, the dog laughs at him. But the scientist says, "My dear dog, your pleasure is only in the senses which you enjoy, and you know nothing beyond; but for me this is the most enjoyable life, and if you have the right to seek your pleasure in your own way, so have I in mine." The mistake is that we want to tie the whole world down to our own plane of thought and to make our mind the measure of the whole universe. To you, the old sense-things are, perhaps, the greatest pleasure, but it is not necessary that my pleasure should be the same, and when you insist upon that, I differ from you. That is the difference between the worldly utilitarian and the religious man. The first man says, "See how happy I am. I get money, but do not bother my head about religion. It is too unsearchable, and I am happy without it." So far, so good; good for all utilitarians. But this world is terrible. If a man gets happiness in any way excepting by injuring his fellow-beings, godspeed him; but when this man comes to me and says, "You too must do these things, you will be a fool if you do not," I say, "You are wrong, because the very things, which are pleasurable to you, have not the slightest attraction for me. If I had to go after a few handfuls of gold, my life would not be worth living! I should die." That is the answer the religious man would make. The fact is that religion is possible only for those who have finished with these lower things. We must have our own experiences, must have our full run. It is only when we have finished this run that the other world opens.The enjoyments of the senses sometimes assume another phase which is dangerous and tempting. You will always hear the idea — in very old times, in every religion — that a time will come when all the miseries of life wills cease, and only its joys and pleasures will remain, and this earth will become a heaven. That I do not believe. This earth will always remain this same world. It is a most terrible thing to say, yet I do not see my way out of it. The misery in the world is like chronic rheumatism in the body; drive it from one part and it goes to another, drive it from there and you will feel it somewhere else. Whatever you do, it is still there. In olden times people lived in forests, and ate each other; in modern times they do not eat each other's flesh, but they cheat one another. Whole countries and cities are ruined by cheating. That does not show much progress. I do not see that what you call progress in the world is other than the multiplication of desires. If one thing is obvious to me it is this that desires bring all misery; it is the state of the beggar, who is always begging for something, and unable to see anything without the wish to possess it, is always longing, longing for more. If the power to satisfy our desires is increased in arithmetical progression, the power of desire is increased in geometrical progression. The sum total of happiness and misery in this world is at least the same throughout. If a wave rises in the ocean it makes a hollow somewhere. If happiness comes to one man, unhappiness comes to another or, perhaps, to some animal. Men are increasing in numbers and some animals are decreasing; we are killing them off, and taking their land ; we are taking all means of sustenance from them. How can we say, then, that happiness is increasing? The strong race eats up the weaker, but do you think that the strong race will be very happy? No; they will begin to kill each other. I do not see on practical grounds how this world can become a heaven. Facts are against it. On theoretical grounds also, I see it cannot be.Perfection is always infinite. We are this infinite already, and we are trying to manifest that infinity. You and I, and all beings, are trying to manifest it. So far it is all right. But from this fact some German philosophers have started a peculiar theory — that this manifestation will become higher and higher until we attain perfect manifestation, until we have become perfect beings. What is meant by perfect manifestation? Perfection means infinity, and manifestation means limit, and so it means that we shall become unlimited limiteds, which is self-contradictory. Such a theory may please children; but it is poisoning their minds with lies, and is very bad for religion. But we know that this world is a degradation, that man is a degradation of God, and that Adam fell. There is no religion today that does not teach that man is a degradation. We have been degraded down to the animal, and are now going up, to emerge out of this bondage. But we shall never be able entirely to manifest the Infinite here. We shall struggle hard, but there will come a time when we shall find that it is impossible to be perfect here, while we are bound by the senses. And then the march back to our original state of Infinity will be sounded.This is renunciation. We shall have to get out of the difficulty by reversing the process by which we got in, and then morality and charity will begin. What is the watchword of all ethical codes? "Not I, but thou", and this "I" is the outcome of the Infinite behind, trying to manifest Itself on the outside world. This little "I" is the result, and it will have to go back and join the Infinite, its own nature. Every time you say, "Not I, my brother, but thou", you are trying to go back, and every time you say "I, and not thou", you take the false step of trying to manifest the Infinite through the sense-world. That brings struggles and evils into the world, but after a time renunciation must come, eternal renunciation. The little "I" is dead and gone. Why care so much for this little life? All these vain desires of living and enjoying this life, here or in some other place, bring death.If we are developed from animals, the animals also may be degraded men. How do you know it is not so? You have seen that the proof of evolution is simply this: you find a series of bodies from the lowest to the highest rising in a gradually ascending scale. But from that how can you insist that it is always from the lower upwards, and never from the higher downwards? The argument applies both ways, and if anything is true, I believe it is that the series is repeating itself in going up and down.
How can you have evolution without involution? Our struggle for the higher life shows that we have been degraded from a high state. It must be so, only it may vary as to details. I always cling to the idea set forth with one voice by Christ, Buddha, and the Vedanta, that we must all come to perfection in time, but only by giving up this imperfection. This world is nothing. It is at best only a hideous caricature, a shadow of the Reality. We must go to the Reality. Renunciation will take us to It. Renunciation is the very basis of our true life; every moment of goodness and real life that we enjoy is when we do not think of ourselves. This little separate self must die. Then we shall find that we are in the Real, and that Reality is God, and He is our own true nature, and He is always in us and with us. Let us live in Him and stand in Him. It is the only joyful state of existence. Life on the plane of the Spirit is the only life, and let us all try to attain to this realisation.
Katha Upanishad In the introduction section of this article we have told the story of Katha Upanishad in brief. In a lecture delivered in London on 29 October 1896,
Swami Vivekananda himself narrated the story of Katha Upanishad. This is how Swami Vivekananda told the story—[Source]There was, in ancient times, a very rich man, who made a certain sacrifice which required that he should give away everything that he had. Now, this man was not sincere. He wanted to get the fame and glory of having made the sacrifice, but he was only giving things which were of no further use to him — old cows, barren, blind, and lame. He had a boy called Nachiketas.