3. The Psychological aspects in the Kaṭhopaniṣad

In Indian thought the Kaṭha-upaniṣad occupies a unique position both philosophically and psychologically. This Upaniṣad teaches Brahmavidya, the ultimate goal of the seekers through the entangled verses. The most famous verse in the Kaṭha-upaniṣad reflects the psychological aspects of Atman or Brahman, the lord or owner of the chariot, and the physical body, the chariot. The intellect is the charioteer; mind is the reins (pragraḥ) to help to reach the goal of attainment of fearlessness and immortality. Also the senses are compared to the horses of the chariot and objects of the senses are the paths of the horses to constitute the main force that pulls life forward to the goal. Senses and mind are the enjoyers. It is important that the seeker of knowledge or self should have control of the mind and the sense organs.^[1]

The ignorant person, whose senses are not under his control, is likened to a charioteer who tries to control the senses which are likened to wicked horses. The person who has gained spiritual or self knowledge or ‘ātmajñāna’, and whose senses, mind and intellects are under control is likened to a charioteer who controls good horses.

This Upaniṣad asserts the concepts of unrestrained mind, restrained mind and the unmindful and the mindful. In other words, human mind is like a horse; it changes from one matter to another within seconds.

So the concentration is not easy.

“The mind, which depends on the body, controls the movements of the latter and directs the individual. In the Kaṭha-upaniṣad as stated earlier, the body is compared to a chariot and intellect (buddhi) to a chariot-driver; and it is explained that by controlling the senses (indriyas) that sustain the mind (manas), one can reach the goal”.^[2]

The most important requirement is that a seeker of knowledge or Self should have the control of the mind and the sense organs. This Upaniṣad indicates the word ‘vijñāna’, which strictly means specific knowledge or applied knowledge. A seeker of ‘vijñāna’ is his ability to discriminate his goal of life, the realization of his own immortality. Its second chapter deals with the immortal or imperishable Atman through a conversation between Yama and Naciketa. We perceive and enjoy objects on form, taste, smell, sound, touch and sexual union—all of which are functions of one variable consciousness. This consciousness is ‘cit’ which goes along with ‘sat’ and ‘ānanda’. These three are the essential contents of the Self. The man perceives the objects through Atman, not the sense organs. This is the immortal self.

This Upaniṣad says that, the self still remains and reaches out everywhere. The self as existence (sat) is experienced by each of us as our own self. It exists and the consciousness is felt everywhere. Pure consciousness is the Effulgent Being. The absolute form of meda (rejoicing) i.e., ānanda (happiness), it is the essence.

It appears as the pleasures and pains of actual life (rejoicing and non-rejoicing).

āsinodūraṃ vrajati śayanoyāti sarvataḥ | kaṣṭaṃ madāmadaṃ devaṃ madanyo jñātumarhati || ^[3]

The 9^th verse of third chapter says “hṛdā manīṣā manasābhiklṛpto”, This states that the immortal entity is not within the range of vision. It is revealed to the vividity of intuitive perceptions as the controlling heart of all mental functions. The knower becomes immortal. When the five sense organs or perceptions hold back the mind, where the intellect still, the highest attainment of immortality take place.

Footnotes and references:

[1]:

Kaṭha-upaniṣad-1.3.3

[2]:

George Victor P-Social Philosophy of Vedanta a Study of the Upanishads, Bhagavad Gītā, Brahmasutras and Sankaras Commentaries on them. P-16

[3]:

Kaṭha-upaniṣad-1.2.21