Turning senses inward

Nature of jīva-ātmā and its oneness with parama-ātmā are presented in the first chapter, and some preparatory sādhana are also prescribed. Even though this fact is known, it is very difficult to abide, due to the extroverted nature of the mind. Mind only seeks objects with form (saguṇa), thinking only by experiencing them, I can be fulfilled. The fact is, I am already fulfilled. This extroverted mind is a big obstacle for spiritual progress; it makes the journey an uphill task. This can be overcome by discrimination - viveka between reality ātmā and perishable anātmā. Cultivated steadily, viveka matures into niścaya—an unshakable conviction that even while living amidst sense objects, true security and fulfillment do not come from them. Understanding all anātmā derive existence from the ātmā alone; therefore, the wise learn to abide in their own self-evident fullness. It is for developing this viveka that the Upaniṣad begins its second chapter with a profound diagnosis of the human condition:

parāñcikhāni vyatṛṇat svayambhūḥ tasmāt parāṅ paśyati nāntarātman |

kaściddhīraḥ pratyagātmānamaikṣat āvṛttacakṣuramṛtatvamicchan ||2.1.1||

The Lord destroyed the sense organs (by making them) extrovert. Therefore,

everyone perceives outside, not the Ātmā within. Desiring immortality, a rare

discriminative one with withdrawn eyes sees the Ātmā within.

parāñcikhāni vyatṛṇat svayambhūḥ - the Lord destroyed the sense organs by making them extrovert in nature (outward orientation). The eyes see, the ears hear, the nose smells, the tongue tastes, and the skin touches. This extroversion is appropriate for transactional life and survival. The problem does not lie in the senses themselves, but in the mind’s interpretation: fleeting sensory pleasures are mistaken for the source of happiness.

tasmāt parāṅ paśyati nāntarātman - because of their outgoing nature and attachment to experiences, everyone perceives outside (attached to the fulfilment through external objects), not knowing the innermost self, which is the very fulfilment itself. These sense organs and the mind are always busy with their pursuits and enjoyment as results. No one has the time and mind to introspect about the nature of ātmā. Even when one has an interest, one postpones the spiritual pursuit with various excuses. In Bhajagovindam, Śaṅkarācārya says, “the childhood slips away in attachment to playfulness. Youth passes away in attachment to the opposite gender. Old age passes away worrying about many things. Alas, there is hardly anyone who wants to be immersed in parabrahman.”

Even though with the senses and mind in such a nature, kaściddhīraḥ pratyagātmānamaikṣat - someone who has discrimination sees the nature of the innermost self. How? By āvṛttacakṣuḥ - turning the senses inward from sense objects. Turning away from them, one needs to see their defects which are temporary and never really give fulfilment, as the result, we move from one pursuit to another. When one attaches to the external object (thinking they can give absolute fulfilment), the appreciation of the inner self, which is already fulfilled, is not possible.

Why is a discriminative person willing to give up the sense pleasures in order to bring about the disciplines of the sense organs? Because amṛtatvamicchan - desiring immortality, owning up limitless nature of oneself. Only a rare discriminative person considers it worthwhile to devote time to pursue ātmā. He has intelligently analyzed his experiences in this world and has understood the defects of anātmā, such as temporary, dissatisfactory and attachment that cause sorrow in life. Such a seeker wakes up and seeks permanent satisfaction, just like naciketa turned down the world offered by yamaraja for immortality.

That tendency of extrovert-ness of senses and mind is an obstructing factor in seeing ātmā. And avidyā (ignorance) is the cause for that extrovert tendency, and it extends to attachment. By extrovert-ness and attachment, appreciation of limitless ātma as the self is obstructed; this is being talked about in the next mantra.

parācaḥ kāmānanuyanti bālāste mṛtyoryanti vitatasya pāśam |

atha dhīrā amṛtatvam viditvā dhruvamadhruveṣviha na prārthayante ||2.1.2||

Indiscriminate ones go after external pleasures. They enter the trap of death, which is all-pervading. Having discovered absolute immortality, the discriminative ones, however, do not seek anything here amidst the impermanent.

parācaḥ kāmānanuyanti bālāḥ -  non-discriminative people go after desirable objects which are external. bālāḥ here doesn’t mean children, it means people who are not mature, even they have gone through life experiences. Life repeatedly shows the transience of objects, yet the immatures continue to chase them, moving from one perishable object to another, hoping one will finally satisfy them.

Because of going after external sense objects, which are anātmā, te mṛtyoryanti vitatasya pāśam - they enter into the expansive trap of death. This trap is in the form of ignorance - desire - action - punya-pāpa - rebirth cycle. It is called a trap because it binds the person to constantly associate and disassociate with the body-mind-complex. Birth, death, old age, and sorrow continue endlessly. The trap is all-pervading because it applies to everyone except the discriminating one - dhīrā.

atha amṛtatvam viditvā - therefore, having ascertained the absolute immortality (which unlike the relative immortality of devatā), characterised by abidance in nature of the self, dhīrā dhruvamadhruveṣviha na prārthayante - the discriminative people do not seek anything in the middle of impermanent objects. They don’t seek fulfilment in anātmā, because they know the inner self alone is permanently whole. There is no more continuous searching for happiness, because I am the meaning of happiness itself.