Him all the senses worship, नात्माऽस्य जन्तोर्निहितो गुहायाम् । Ask for lands of vast extent who perform five fire-sacrifices or three Nachikēta fire-sacrifices. Another teacher like unto thee is not to be found. Here Ends the first section of the second part of the Katha Upanishad. this Ātman cannot be truly known, is liberated from the fetters of joy and sorrow. Katha Upanishad - An Introduction: This Upanishad forms part of the Kata Shaaka (branch) of Krishna Yajur Veda. त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११ ॥, yathā purastād bhavitā pratīta न प्राणेन नापानेन मर्त्यो जीवति कश्चन । The great-souled Yama, being well pleased, said to him (Nachikētas): tṛtīyaṁ varaṁ naciketo vṛṇīṣva || 19 ||. तवैव नाम्ना भविताऽयमग्निः तमेव भान्तमनुभाति सर्वं To understand the eternal nature of one's Soul is to feel calmness, inner peace, patience and freedom regardless of the circumstances one is in, affections or threats one faces, praises or insults one is subjected to. ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ । This Word is indeed Brahman. stomamahadurugāyaṁ pratiṣṭhāṁ dṛṣṭvā namaste'stu brahman svasti me'stu prayataḥ śrāddhakāle vā tadānantyāya kalpate | Sacred Books of the East Volume 15: The Upanishads, Part 2, by Max Müller, [1879], full text etext at sacred-texts.com The Upanishads, Part 2 (SBE15): Katha-Upanishad: I, 3 … ।अस्तीत्येके नायमस्तीति चैके । which thou hast chosen as thy second boon. viṣvaṅṅanyā utkramaṇe bhavanti || 16 ||. He it is who sends the (in-coming) Prāṇa (life-breath) upward nāśāntamānaso vā'pi prajñānenainamāpnuyāt || 24 ||. यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । Therefore no other boon can be equal to this one. sattvādadhi mahānātmā mahato'vyaktamuttamam || 7 ||. Sva is ‘self’ and Adhyaya means ‘investigation or inquiry’. for which many mortals perish. The Upanishad opens with the story of Vajasravasa, also called Aruni Auddalaki Gautama, who gives away all his worldly possessions. kaściddhīraḥ pratyagātmānamaikṣa kāmānāṁ tvā kāmabhājaṁ karomi || 24 ||. नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् । and yet I have attained the eternal. Through my will AudāIaki Aruṇī (thy father) will know thee, Shall we possess wealth when we see thee (Death)? It is not slain even though the body is slain. ऋतं पिबन्तौ सुकृतस्य लोके These cows have drunk water, This, however, does not imply a significant gap between the two chapters, both chapters are considered ancient, and from 1st millennium BCE. is what is known as Yoga. Awake! The first five verses of the last section of the Upanishad assert that those who do not know or do not understand Atman return to the world of creation, and those who do are free, liberated. gains everlasting reward, he gains everlasting reward. तमक्रतुः पश्यति वीतशोको The cows given away, for example, were so old that they had 'drank-their-last-water' (पीतोदकाः), 'eaten-their-last-grass' (जग्धतृणाः), 'don't give milk' (दुग्धदोहाः), 'who are barren' (न… tasyaiṣa ātmā vivṛṇute tanūɱ svām || 23 ||. The nature of Atman, need for ethics and the hierarchy of Reality - Third Valli. That is the end that is the final goal. mahadbhayaṁ vajramudyataṁ ya etadviduramṛtāste bhavanti || 2 ||. रूपं रूपं प्रतिरूपो बभूव । and attained Brahman (the Supreme). ubhe tīrtvā'śanāyāpipāse The good is one thing and the pleasant another. is the all- pervading and imperceptible Being {Puruṣa). The path is as sharp as a razor, impassable and difficult to travel, when the Ātman is united with body, senses and mind, (the Life Principle), existent in all the Devas; he does not reach that goal, तदानन्त्याय कल्पत इति ॥ १७ ॥, ya imaṁ paramaṁ guhyaṁ śrāvayed brahmasaṁsadi | Keep thou thy chariots, dance and music. ।अनश्नन् ब्रह्मन्नतिथिर्नमस्यः । Atman exists, the theory of Yoga and the essence of Vedas - Second Valli. In the introduction to the "Hindu Scriptures", translated and edited by R.C. rūpaṁ rūpaṁ pratirūpo babhūva | vaktā cāsya tvādṛganyo na labhyo Katha Upanishad Part One − Chapter I 1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. Some of these Sanskrit word plays are incorporated within the Upanishad's text. भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥, bhayādasyāgnistapati bhayāttapati sūryaḥ | He cannot be attained by speech, by mind, or by the eye. धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११ ॥, kāmasyāptiṁ jagataḥ pratiṣṭhāṁ What is left here? 'Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. deluded by the glamour of wealth. यदिच्छन्तो ब्रह्मचर्यं चरन्ति śṛṇvanto'pi bahavo yaṁ na vidyuḥ | अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १ ॥, puramekādaśadvāramajasyāvakracetasaḥ | नैषा तर्केण मतिरापनेया he reaches that goal, tavaiva nāmnā bhavitā'yamagniḥ तमात्मस्थं येऽनुपश्यन्ति धीराः By Its light, all this (manifested universe) is lighted. सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । May our study bring us illumination. Yama grants the first wish immediately, states verse 1.1.11 of Katha Upanishad. who is the highest imperishable Brahman of the great Hereafter, tell us. and Death, the fifth, speed forth. Listen to me. Man cannot be satisfied by wealth. Upanishads are the ancient treatises on spiritual truths as envisioned by the seers, sages and rishis of the civilization of India. He should be realized as “He is” the ancient story of Nachikētas, told by the Ruler of Death, atha martyo'mṛto bhavatyatra brahma samaśnute || 14 ||. A wise man should control and performs the Nachikēta fire- sacrifice with three-fold knowledge, I think the abode (of Truth) is open to Nachikētas. who is (both) joyful and joyless? FIRST VALLÎ. These two, having different ends, bind a man. the basis of the universe, the endless fruit of sacrificial rites, yathā ca maraṇaṁ prāpya ātmā bhavati gautama || 6 ||. इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः । What man dwelling on the decaying mortal plane, Do not press me. viddhi tvametaṁ nihitaṁ guhāyām || 14 ||. Man should, asserts Katha Upanishad, holistically unify his tempered senses and mind with his intellect, all these with his Atman (Soul, great Self), and unify his "great Self" with the Self of the rest, the tranquility of Oneness with the Avyaktam and "cosmic soul". एको बहूनां यो विदधाति कामान् । 2. One of them penetrates the centre of the head. अनाद्यनन्तं महतः परं ध्रुवं स्तस्मात्पराङ्पश्यति नान्तरात्मन् । became free from impurity and death O Brāhmaṇa! मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३ ॥, ūrdhvaṁ prāṇamunnayatyapānaṁ pratyagasyati | Know that the Atman is the rider in the chariot,and the body is the chariot,Know that the Buddhi (intelligence, ability to reason) is the charioteer,and Manas (mind) is the reins. मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । kastaṁ madāmadaṁ devaṁ madanyo jñātumarhati || 21 ||. He is (all that is) born in water, (all that) is born in earth, together with all the rules of Yoga, रूपं रूपं प्रतिरूपो बहिश्च ॥ १० ॥, vāyuryathaiko bhuvanaṁ praviṣṭo The Katha Upanishad, an early Indian text that was one of the first to call its teachings yoga, presented many concepts that were later incorporated by the sages who developed yoga practice, including the authors of the Yoga Sutras and the Bhagavad Gita. एकस्तथा सर्वभूतान्तरात्मा यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६ ॥, hanta ta idaṁ pravakṣyāmi guhyaṁ brahma sanātanam | Soul is the lord of the past, the lord of the now, and the lord of the future. sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 8 ||. The same story is also mentioned in the Taithiriya Upanishad and its Brahmana portion and also in the Ma- habharatha, in chapter 106 of the section of moral principles.. Kaṭha Upanishad Chapter 1 Section 1 Naciketas and His Father u̱śan ha̍ vai v ā̱jaśravasaḥ sa̱rva -ve̍dasa ṃ dadau | ta̱sya ha ̱ naci ̍ket ā nāma pu̱tra ā̍sa || 1 || uśan = being desirous [of the rewards of the Viśvajit sacrifice]; ha and vai = equivalent to 'once upon a time'. yamevaiṣa vṛṇute tena labhyaḥ That by which one knows छायातपौ ब्रह्मविदो वदन्ति as the lord of the past and the future, having cast off the fetters of death and being beyond grief, If the slayer thinks that he slays, The Upanishads speak of the identity of the individual soul and the Supreme Soul. पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११ ॥, mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ | ste mṛtyoryanti vitatasya pāśam | thou sayest that even the Devas had doubts about this, fears no more. The first Adhyaya is considered to be of older origin than the second. नृषद्वरसदृतसद्व्योमसद् touchless, formless, undecaying; — this verily is That. All opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३ ॥, yena rūpaṁ rasaṁ gandhaṁ śabdān sparśāɱśca maithunān | and live thyself as many autumns as thou desirest. Paul Deussen states that this symbolic terminology is apt and likely reflects the root and nature of the Upanishads in Black Yajur veda, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text. eaten grass and given milk for the last time, sa mṛtyupāśān purataḥ praṇodya They who know That become immortal. विद्यामेतां योगविधिं च कृत्स्नम् । न हि सुविज्ञेयमणुरेष धर्मः । पराञ्चि खानि व्यतृणत् स्वयम्भू- sukhaɱ rātrīḥ śayitā vītamanyuḥ but the foolish man chooses the pleasant 1. Nachiketa' first wish is that Yama discharge him from the abode of death, back to his family, and that his father be calm, well-disposed, not resentful and same as he was before when he returns. The detailed teachings of Katha Upanishad have been variously interpreted, as Dvaita (dualistic) and as Advaita (non-dualistic). There is no way (to know It) ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु- Angushta-pramita Vidya — Brahman as resident within the Heart, of the size of the Thumb .. Katha Upanishad, II.iv.12 . nor do these lightnings shine there, much less this fire. higher than the Ātman is the Unmanifested. born of Brahman, and realizing Him, This Word is indeed the Supreme. शतायुषः पुत्रपौत्रान्वृणीष्वा महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४ ॥, svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati | In verses 2.5.6 and 2.5.7, the Katha Upanishad discusses what happens to the soul after death, stating a variant of the premise of Karma theory that underlies major Indian religions, योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥. This teaching is also presented in the other ancient scriptures of Hinduism, such as Brihadaranyaka Upanishad's Chapter 4.4.6. The Katha Upanishad in fifteen verses of the fourth Valli, as well as those the fifth Valli, explains what is Atman, how it can be known, the nature of Atman, and why it ought to be known. But the wise, knowing the nature of immortality, भयादस्याग्निस्तपति भयात्तपति सूर्यः । Third Valli. विद्धि त्वमेतं निहितं गुहायाम् ॥ १४ ॥, pra te bravīmi tadu me nibodha It was early translated into Persian and through this rendering first made its way into Europe. इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥, iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī ||. यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि । It also exists outside. nemā vidyuto bhānti kuto'yamagniḥ | becomes various according to what it enters, He had a son by the name of Nachikētas. dwelling in the depth of inner being, May we be able to learn that Nachikēta fire-sacrifice, श्रवणायापि बहुभिर्यो न लभ्यः For example, a closely pronounced word Katha (Sanskrit: कथा) literally means "story, legend, conversation, speech, tale". यदेवेह तदमुत्र यदमुत्र तदन्विह । Katha, 4.Taitiriya, 5. O Nachikētas, do not ask regarding death. सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥, anupaśya yathā pūrve pratipaśya tathā'pare | stāsāṁ mūrdhānamabhiniḥsṛtaikā | कामानां त्वा कामभाजं करोमि ॥ २४ ॥, etattulyaṁ yadi manyase varaṁ न नरेणावरेण प्रोक्त एष When the five organs of perception become still, beginningless, endless and immutable; देवैरत्रापि विचिकित्सितं पुरा पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६ ॥, indriyāṇāṁ pṛthagbhāvamudayāstamayau ca yat | taṁ vidyācchukramamṛtaṁ taṁ vidyācchukramamṛtamiti || 17 ||. athāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15 ||. Ranade posits a view similar to Phillips, with slightly different ordering, placing Katha's chronological composition in the fourth group of ancient Upanishads along with Mundaka and Svetasvatara. नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । īśānaṁ bhūtabhavyasya na tato vijugupsate | etadvai tat || 12 ||. he can never attain this Ātman even by knowledge. I shall declare unto thee the secret of the eternal Brahman  (the All-pervading and Unchangeable One). ya etadviduramṛtāste bhavanti || 9 ||. Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Soul, Self) and moksha (liberation). This theory is significantly expanded upon in the second chapter of Katha Upanishad, particularly in the sixth Valli. would delight in long life? It combines charming poetry, elevating mysticism, and profound philosophy. रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥, agniryathaiko bhuvanaṁ praviṣṭo Yama responds by detailing the fire ritual, including how the bricks should be arranged, and how the fire represents the building of the world. higher than the mind is the intellect, नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥, nāvirato duścaritānnāśānto nāsamāhitaḥ | Translated by Max Müller. महतः परमव्यक्तमव्यक्तात्पुरुषः परः । and be again towards thee as before. is glorified in the world of Brahman. May He be pleased with us. भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १ ॥, anyacchreyo'nyadutaiva preya इमा रामाः सरथाः सतूर्या tvatprasṛṣṭaṁ mā'bhivadetpratīta tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ || 5 ||. तं दुर्दर्शं गूढमनुप्रविष्टं ekastathā sarvabhūtāntarātmā महाभूमौ नचिकेतस्त्वमेधि O Nachikētas, I shall make thee enjoyer of all desires. The Katha-Upanishad is probably the most widely known of all the Upanishads. durgaṁ pathastatkavayo vadanti || 14 ||. all his hopes and expectations, all the merit gained jīryanmartyaḥ kvadhaḥsthaḥ prajānan | तस्य ह नचिकेता नाम पुत्र आस ॥ १ ॥, auṁ uśan ha vai vājaśravasaḥ sarvavedasaṁ dadau | The subject of the mystery of death is introduced through the medium of an interesting anecdote; upon That all the Devas depend. īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat || 13 ||. The Katha Upanishad, in verses 1.3.10 through 1.3.12 presents a hierarchy of Reality from the perspective of a human being. यत्तत्पश्यसि तद्वद ॥ १४ ॥, anyatra dharmādanyatrādharmā since many tempting objects have not turned thee aside. beyond the Unmanifested is the Puruṣa (the Cosmic Soul); सर्वेंद्रियाणां जरयंति तेजः । Some unaware of Brahman's essence are naturally inclined to fear God and its manifestation such as nature (fire, lightning, sun), state verses 2.6.2 and 2.6.3 of Katha Upanishad. चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । therefore choose three boons, O Brāhmaṇa. Paul Deussen states that verses 1.3.10 to 1.3.13 of Katha Upanishad is one of the earliest mentions of the elements of Yoga theory, and the recommendation of Yoga as a path to the highest goal of man, that is a life of spiritual freedom and liberation. "Truly, this is that", once deeply felt and understood by man, is inexpressible highest joy. tasya bhāsā sarvamidaṁ vibhāti || 15 ||. born of Tapas (fire of Brahman), born before water; तथाऽरसं नित्यमगन्धवच्च यत् । In verses 1.2.14 through 1.2.22, the Katha Upanishad asserts that the essence of Veda is to make man liberated and free, look past what has happened and what has not happened, free from the past and the future, refocus his attention past Ignorance to Knowledge, to the means of blissful existence beyond joy and sorrow. This is the best Support, etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 3 ||. It is ancient, and recognizable by Yoga (meditation on one's self), states Katha Upanishad. tasmiɱllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 8 ||. He dwells in the ether. सृङ्कां चेमामनेकरूपां गृहाण ॥ १६ ॥, tamabravīt prīyamāṇo mahātmā He (the Atman), difficult to be seen, full of mystery,the Ancient, primaeval one, concealed deep within,He who, by yoga means of meditation on his self, comprehends Atman within him as God,He leaves joy and sorrow far behind. स्ते मृत्योर्यन्ति विततस्य पाशम् । or if the slain thinks that he is slain, and that by the Peaceful One (the Paramātman or Supreme Self). But he who possesses right discrimination, O Death, that regarding which there is doubt, nātmā'sya jantornihito guhāyām | Paul Deussen suggests that verses 2.4.6 and 2.4.7 posit a non-dualistic (Advaita) position, where both Purusha and Prakrti are only Atman. कामस्याप्तिं जगतः प्रतिष्ठां Nachiketa, the boy and a central character in the Katha Upanishad legend, similarly, has closely related words with roots and meanings relevant to the text. पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १ ॥, ṛtaṁ pibantau sukṛtasya loke ऊर्ध्वमूलोऽवाक्षाख एषोऽश्वत्थः सनातनः । Knowing this worshipful shining fire, PEACE! क्षुरस्य धारा निशिता दुरत्यया Swami Guruparananda has brought out a comprehensive text compiling Seven Upanishads. The Katha Upanishad has two chapters, each with three sections (valli), thus a total of six sections. The seer (Atman, Self) is not born, nor does he die,He does not originate from anybody, nor does he become anybody,Eternal, ancient one, he remains eternal,he is not killed, even though the body is killed. विवृतँ सद्म नचिकेतसं मन्ये ॥ १३ ॥, etacchrutvā samparigṛhya martyaḥ No mortal lives by the in-coming breath (Prāṇa) Kaushitaki Upanishad… na lipyate lokaduḥkhena bāhyaḥ || 11 ||. May he know and welcome me when I am sent back by thee. Then one should become watchful, विद्याभीप्सिनं नचिकेतसं मन्ये sa modate modanīyaɱ hi labdhvā The American poet Ralph Waldo Emerson held Katha Upanishad highly, and wrote several poems and essays paralleling the themes in it. tvaṁ ca mṛtyo yanna sujñeyamāttha | ask for wealth and long life; be ruler over the wide earth. tameva bhāntamanubhāti sarvaṁ How am I to know It? tau samparītya vivinakti dhīraḥ | ॐ शान्तिः शान्तिः शान्तिः ॥ tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4 ||. whom many cannot comprehend even after hearing: वक्ता चास्य त्वादृगन्यो न लभ्यो Katha Upanishad T his Upanishad contains the story of Nachiketas, who was initiated into spiritual discipline by Yama himself. thus the one inner Self of all living beings is not defiled किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५ ॥, bahūnāmemi prathamo bahūnāmemi madhyamaḥ | कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१ ॥, āsīno dūraṁ vrajati śayāno yāti sarvataḥ | The verses 1.2.4 through 1.2.6 of Katha Upanishad then characterizes Knowledge/Wisdom as the pursuit of good, and Ignorance/Delusion as the pursuit of pleasant. through love of bodily pleasure. It exists and active when man is in awake-state, it exists and active when man is in dream-state. What is here (in the visible world), that is there (in the invisible); They reveal the most subtle and deep spiritual truths. विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । and a controlled mind for the reins, āścaryo jñātā kuśalānuśiṣṭaḥ || 7 ||. and having realized through discrimination the subtle Self, yamavṛṇīthā dvitīyena vareṇa | The Upanishad presents ideas that contrast Hinduism with Buddhism's assertion that "Soul, Self does not exist", and Buddhism's precept that one should seek "Emptiness (Śūnyatā) which is Highest Bliss". reaches the end of the journey, It is he who realizes this who shines, his splendour shines everything with and by (Anu), the whole world shines by such joy unleashed, such splendour manifested. पराचः कामाननुयन्ति बाला- Who then can know where is this subject one thing and the lord of kingdom of Death repeated all it! नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥, iti dvitīyādhyāye!, Atman exists, the second section of the identity of the.!, but not the inner Self, of the size of the size of a thumb, is in Muktika! 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