Namaskaar. Part 14 explains the subtler meaning of the Self. The author also explains this subtle meaning through a nice set of verses and a dialogue, without which it becomes difficult to understand the topic fully.
In the previous mantra (1.2.12) the Preceptor Yama had given a general indication of the nature of the Self and its location. He also stated that the knower of this Self would go beyond delusion and its products, viz. happiness and misery. Now in the sequel He is saying that the aspirant who has known the Self remains established in the Eternal Bliss that is the Self.
एतत् श्रुत्वा संपरिगृह्य मर्त्यः
प्रवृह्य धर्म्यम् अणुम् एतम् आप्य ।
स मोदते मोदनीयं हि लब्ध्वा
विवृतं सद्म नचिकेतसं मन्ये ॥
एतत् श्रुत्वा Having heard this संपरिगृह्य and assimilating the teaching मर्त्यः the mortal (jiva) प्रवृह्य upon separating धर्म्यम् that which is inseparable from dharma, righteousness अणुम् subtle एतम् this आप्य having obtained स he मोदते rejoices मोदनीयं the most delightful हि लब्ध्वा having attained/obtained विवृतं wide open सद्म the abode नचिकेतसं for Nachiketa मन्ये thus do I, Yama, consider.
The mortal who has heard this teaching and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realized the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of brahman, I believe, is open for Nachiketa.
Yama says: ‘Having heard, listened, contemplated upon what I am going to teach about the Self, the aspirant will internalize the teaching and realize himself as non-different from the Self that is the subject matter of the teaching. How does this come about? The diligent aspirant will carefully separate the most subtle Self from the various grosser associations that had come about owing to ignorance of the nature of the Self. Once this Self is realized as oneself there sets in the great peace and bliss of having attained that which is itself peace and bliss. Considering you to be the most fit to enter and occupy it, the abode of Liberation lays open its doors to you, O Nachiketa.’ Yama gives expression to the confidence he has in the unfailing attainment of the Self by Nachiketa. Such is the promising demeanor of Nachiketa that the Guru, Yama, is extremely pleased with him. So is the case with any truly qualified aspirant and his preceptor. Continue reading