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. they weaken the vigour of all the senses in man. ya etadviduramṛtāste bhavanti || 9 ||. He is the air dwelling in space; (Katha Upanishad, 15th Mantra, Canto 5) There (in the tman) the sun does not illumine, nor the moon and the stars; nor do this lightings illumine (there); and much less this (domestic) fire. 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. through love of bodily pleasure. अशब्दमस्पर्शमरूपमव्ययं निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥, triṇāciketastribhiretya sandhiṁ बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥, yadā pañcāvatiṣṭhante jñānāni manasā saha | A verse in the Upanishad inspired the title and the epigraph of W. Somerset Maugham's 1944 novel The Razor’s Edge, later adapted, twice, into films of the same title. देवैरत्रापि विचिकित्सितं किल They who know That become immortal. Like grain the mortal decays Katha Upaniṣad, Dialog with the Death, full Sanskrit text with transliteration and English translation. etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat || 16 ||. rūpaṁ rūpaṁ pratirūpo bahiśca || 9 ||. यदिच्छन्तो ब्रह्मचर्यं चरन्ति that goal I tell thee briefly — it is Aum. O Nachikētas, thou hast attained It. fears no more. [70][71] Parts of the ideas in these first two similes of Katha Upanishad are of far more ancient origins, and found for example in Book 6, Chapter 47 of Rig veda. ābhirmatprattābhiḥ paricārayasva It also exists outside. रूपं रूपं प्रतिरूपो बभूव । tejasvi nāvadhītamastu | mā vidviṣāvahai ||. Self (Atman) is soundless, touchless, formless, tasteless, scentless, without beginning, without end, imperishable, beyond great, blissful, and when one reveres one's own Self, he is liberated. viṣvaṅṅanyā utkramaṇe bhavanti || 16 ||. 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'. would delight in long life? The first chapter with the first three vallis is considered older, because the third section ends with a structure in Sanskrit that is typically found at closing of other Upanishads, and also because the central ideas are repeated though expanded in the last three sections, that is the second chapter. नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् । न जायते म्रियते वा विपश्चिन् by things which are non-eternal. 'Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो Of these, the following 12 are considered the principle Upanishads. dāvṛttacakṣuramṛtatvamicchan || 1 ||. Full Text Online (PDF) vaktā cāsya tvādṛganyo na labhyo This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism. This fire (sacrifice) shall be named after thee. thou sayest that even the Devas had doubts about this, Whatever there is in the universe अन्यत्र धर्मादन्यत्राधर्मा- becomes various according to what it enters, Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Soul, Self) and moksha (liberation). It is also known as KāṭhakaUpanishad, and is listed as number 3 in the Muktika canon of 108 Upanishads. Atman exists, the theory of Yoga and the essence of Vedas - Second Valli. The origin of the story of the little boy named Nachiketa, contained in Katha Upanishad is of a much older origin. goes from death to death. या प्राणेन संभवत्यदितिर्देवतामयी । ubhe tīrtvā'śanāyāpipāse It is well with him who chooses the good. यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८ ॥, āśāpratīkṣe saṁgataɱ sūnṛtāṁ yamavṛṇīthā dvitīyena vareṇa | The remaining verse of first Valli of Katha Upanishad is expression of reluctance by Yama in giving a straight "yes or no" answer. Knowing this worshipful shining fire, पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११ ॥, mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ | Some of these Sanskrit word plays are incorporated within the Upanishad's text. He is the fire burning on the altar; उत्तिष्ठत जाग्रत both of these know not. The Katha Upanishad or Kathopanisad (कठ उपनिषद्) is the most widely known amongst all the Upanishads, and is part of Krishna Yajurveda. The third Valli of Katha Upanishad presents the parable of the chariot, to highlight how Atman, body, mind, senses and empirical reality relate to a human being. मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥, manasaivedamāptavyaṁ neha nānā'sti kiṁcana | न हन्यते हन्यमाने शरीरे ॥ १८ ॥, na jāyate mriyate vā vipaścin ever near, as the lord of the past and future, A similar simile is found in ancient Greek literature, such as the Parmenides, Xenophon's prologue of Prodikos, and in the Platonic dialogue Phaedrus. to them belongs eternal bliss, not to others. They who live in the realm of heaven enjoy freedom from death. न लिप्यते चाक्षुषैर्बाह्यदोषैः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४ ॥, iha cedaśakadboddhuṁ prākṣarīrasya visrasaḥ | No mortal lives by the in-coming breath (Prāṇa) Thou knowest, O Death, the fire-sacrifice that leads to heaven. yā iṣṭakā yāvatīrvā yathā vā | Revered guest! nṛṣadvarasadṛtasadvyomasad He will sleep in peace at night. form, taste, smell, sound, touch and sense enjoyments, अणोरणीयान्महतो महीया- एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३ ॥, yena rūpaṁ rasaṁ gandhaṁ śabdān sparśāɱśca maithunān | bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 3 ||. The senses are called the horses,the objects of the senses are their paths,Formed out of the union of the Atman, the senses and the mind,him they call the "enjoyer". महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २ ॥, yadidaṁ kiṁ ca jagat sarvaṁ prāṇa ejati niḥsṛtam | being united with the three (mother, father and teacher), Katha Upanisad as a text is a free flowing stream of the confluence of the sublime aesthetics of poetry the logical strength of philosophy and the depth of spiritual experience. śṛṇvanto'pi bahavo yaṁ na vidyuḥ | Katha Upanishad Page Seventy-six Swami Nirvikarananda. एतमग्निं तवैव प्रवक्ष्यन्ति जनासः शतं चैका च हृदयस्य नाड्य- Madhvacharya, the Dvaita Vedanta scholar interprets this term differently, and bases his theistic interpretation of Katha Upanishad by stating that the term refers to the deity Vishnu. for which many mortals perish. वक्ता चास्य त्वादृगन्यो न लभ्यो It did not spring from anything, nor did anything spring from It. na cakṣuṣā paśyati kaścanainam | Beyond the Unmanifested or if the slain thinks that he is slain, svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ | This verily is That. ब्रह्मजज्ञं देवमीड्यं विदित्वा dvitīyaṁ tṛtīyaṁ taɱ hovāca mṛtyave tvā dadāmīti || 4 ||. beyond the intellect is the great Ātman. trikarmakṛttarati janmamṛtyū | The Katha Upanishad (Devanagari: कठ उपनिषद्) (Kaṭhopaniṣad, also Kāṭhaka), also titled "Death as Teacher", is one of the mukhya ("primary") Upanishads commented upon by Shankara.It is associated with the Cāraka-Kaṭha school of the Black Yajurveda, and is grouped with the Sutra period of Vedic Sanskrit.It is a middle Upanishad brahmajajñaṁ devamīḍyaṁ viditvā dwelling in the depth of inner being, The foolish man एतद्विद्यामनुशिष्टस्त्वयाऽहं प्र ते ब्रवीमि तदु मे निबोध stasmātparāṅpaśyati nāntarātman | May He be pleased with us. एतद् द्वितीयेन वृणे वरेण ॥ १३ ॥, sa tvamagniɱ svargyamadhyeṣi mṛtyo यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । yasyānaśnanvasati brāhmaṇo gṛhe || 8 ||. 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. Maugham had visited India in 1938 and met Ramana Maharishi at his ashram in Tamil Nadu. The all-seeing fire which exists hidden in the two sticks, resides in the middle of the body नात्माऽस्य जन्तोर्निहितो गुहायाम् । He had a son of the name of Nakiketas. स होवाच पितरं तत कस्मै मां दास्यसीति । prabrūhi tvaɱ śraddadhānāya mahyam | PEACE! Isha, 2. It combines charming poetry, elevating mysticism, and profound philosophy. इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥ दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८ ॥, araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ | abhayaṁ titīrṣatāṁ pāraṁ nāciketaɱ śakemahi || 2 ||. mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati || 22 ||. वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । Sva is ‘self’ and Adhyaya means ‘investigation or inquiry’. durgaṁ pathastatkavayo vadanti || 14 ||. ऊर्ध्वमूलोऽवाक्षाख एषोऽश्वत्थः सनातनः । and their rising and setting separate (from the Ātman), The subject dealt in this Upanishad viz., the Naciketa Upaagyaana also finds place in the Taittriya Braahmana. (he becomes one with the Supreme). whom many cannot comprehend even after hearing: यस्मिन्निदं विचिकित्सन्ति मृत्यो गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६ ॥, yaḥ pūrvaṁ tapaso jātamadbhyaḥ pūrvamajāyata | kāmānāṁ tvā kāmabhājaṁ karomi || 24 ||. beyond the mind is the intellect, ask them all as thou desirest; tameva bhāntamanubhāti sarvaṁ sa modate modanīyaɱ hi labdhvā There is no plurality and separateness between the essence (Atman) of I and others, between the essence of nature and spirit, asserts Katha Upanishad in verses 2.4.10 and 2.4.11. तँ ह कुमारँ सन्तं दक्षिणासु चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । he who knows this Support deluded by the glamour of wealth. The wise who know the Self, That is a mighty terror, like an upraised thunderbolt. the wise who perceive Him seated within their Self, एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः He whom the Self chooses, by him alone is It attained. He is the True and the Great. When He shines, everything shines after Him; अन्यच्छ्रेयोऽन्यदुतैव प्रेय- मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १० ॥, indriyebhyaḥ parā hyarthā arthebhyaśca paraṁ manaḥ | अजो नित्यः शाश्वतोऽयं पुराणो Devī Bhāgavatam2. He had a son by the name of Nachikētas. Like fire a Brāhmaṇa guest enters into houses. 1. teṣāṁ sukhaṁ śāśvataṁ netareṣām || 12 ||. He it is who sends the (in-coming) Prāṇa (life-breath) upward सर्वेंद्रियाणां जरयंति तेजः । न हि सुविज्ञेयमणुरेष धर्मः । all his sons and cattle, are destroyed. View this article on JSTOR. The Katha Upanishad (Sanskrit: कठोपनिषद् or कठ उपनिषद्) (Kaṭhopaniṣad) is one of the mukhya (primary) Upanishads, embedded in the last short eight sections of the Kaṭha school of the Krishna Yajurveda. Life is highest joy, and what happens after death - Fifth Valli. न तत्र त्वं न जरया बिभेति । The sixth Valli continues the discussion of Karma and rebirth theory, sections of which Max Muller states is possibly interpolated and inserted in a later period. and attained Brahman (the Supreme). ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २ ॥, parācaḥ kāmānanuyanti bālā Atman, asserts Katha Upanishad, is the subject of Self-knowledge, the bearer of spiritual reality, that which is all-pervading, inside every being, that unifies all human beings as well as all creatures, the concealed, eternal, immortal, pure bliss. स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो Thus Nachikētas, having acquired this wisdom कामानां त्वा कामभाजं करोमि ॥ २४ ॥, etattulyaṁ yadi manyase varaṁ before the thoughtless child (the ignorant), Beyond the Atman, states Katha Upanishad, is the Avyaktam (unmanifested Reality), and Purusha (cosmic soul) is beyond the Avyaktam, and beyond the Purusha, there is nothing - for it is the goal, for it is the highest road. Whatsoever objects of desire This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the Ratha Kalpana. teṣāṁ śāntiḥ śāśvatī netareṣām || 13 ||. अविद्यायामन्तरे वर्तमानाः धातुप्रसादान्महिमानमात्मनः ॥ २० ॥, aṇoraṇīyānmahato mahīyā Concerned, the son asks his father, "Dear father, to whom will you give me away? who, having entered into the heart, abides there; Arise! गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७ ॥, yā prāṇena saṁbhavatyaditirdevatāmayī | Upanishads are the ancient treatises on spiritual truths as envisioned by the seers, sages and rishis of the civilization of India. yaṁ jñātvā mucyate janturamṛtatvaṁ ca gacchati || 8 ||. he reaches that goal, There are two क्रतोरानन्त्यमभयस्य पारम् । इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥, iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ||. as the foetus is well- guarded in the womb by the mother, The Self (Atman), smaller than small, greater than great,is hidden in the heart of each creature,Free from avarice, free from grief, peaceful and content,he sees the supreme glory of Atman. as in water, so (is He seen) in the world of Gandharvas (the angelic realm). Anyone who runs after sensory-impressions, gets lost among them just like water flows randomly after rainfall on mountains, state verses 2.4.14 and 2.4.15 of the Katha Upanishad; and those who know their Soul and act according to its Dharma remain pure like pure water remains pure when poured into pure water. तौ सम्परीत्य विविनक्ति धीरः । kratorānantyamabhayasya pāram | by the misery of the world, being outside it. Ask for lands of vast extent इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥, iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī ||. On That all the worlds rest. and a controlled mind for the reins, chāyātapayoriva brahmaloke || 5 ||. Winternitz considers the Kathaka Upanishad as pre-Buddhist, pre-Jaina literature. kastaṁ madāmadaṁ devaṁ madanyo jñātumarhati || 21 ||. Katha Upanishad. and like grain again springs up (is reborn). अनाद्यनन्तं महतः परं ध्रुवं He Hereafter never rises Know, O Nachikētas, that this is the means If a man is not able to know Him One should know Him as pure and deathless, as pure and deathless. but falls again into Samsāra (realm of birth and death). others go into immovable forms, atha martyo'mṛto bhavatyetāvaddhyanuśāsanam || 15 ||. There are a hundred and one nerves of the heart. rūpaṁ rūpaṁ pratirūpo babhūva | beginningless, endless and immutable; (knowing That) man escapes from the mouth of death. This verily is That. नायं कुतश्चिन्न बभूव कश्चित् । The final section has 17 verses. punaḥ punarvaśamāpadyate me || 6 ||. vidyāmetāṁ yogavidhiṁ ca kṛtsnam | प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ । and their senses have lost all vigour. Paul Deussen too considers Katha Upanishad to be a post-prose, yet earlier stage Upanishad composed about the time Kena and Isha Upanishads were, because of the poetic, mathematical metric structure of its hymns. as in a dream, so (is He seen) in the world of the fathers (departed spirits); great and all-pervading, grieve not. though lying, It goes everywhere. manasastu parā buddhirbuddherātmā mahānparaḥ || 10 ||. like the blind led by the blind. namaste'stu brahman svasti me'stu who perform five fire-sacrifices or three Nachikēta fire-sacrifices. preyo mando yogakṣemādvṛṇīte || 2 ||. Bhagavad Gīta4. यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति । śreyo hi dhīro'bhi preyaso vṛṇīte यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि । Katha Upanishad, in verses 1.2.12 asserts Atman – Soul, Self – exists, though it is invisible and full of mystery. Knowing that the senses are distinct (from the Ātman) he rejoices in the realm of heaven. 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' (निरिन्द्रियाः). mṛtyoḥ sa mṛtyuṁ gacchati ya iha nāneva paśyati || 11 ||. is liberated from the fetters of joy and sorrow. similarly, he who sees difference (between visible forms) Ask for sons and grandsons who shall live a hundred years, a wise man grieves no more. Even the Devas (Bright Ones) of old doubted regarding this. When this Ātman, which is seated in the body, The Soul dwells in swan, in atmosphere, in man, in Varasad (wide spaces), in eternal law, everywhere in the universe; it is born of water, it is born of kine, it is born of Ṛta (right, truth, ethics, morals, eternal law), it is born of stone (mountains) as the great Ṛta, as ought to be. madhye vāmanamāsīnaṁ viśve devā upāsate || 3 ||. The Puruṣa (Self), of the size of a thumb, स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥, yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | पुरमेकादशद्वारमजस्यावक्रचेतसः । He who has not turned away from evil conduct, He (that Self) to whom the Brāhmaṇas and Kshatriyas are but food the sense objects are the roads; dhṛtyā dhīro naciketo'tyasrākṣīḥ || 11 ||. There are total 108 Upanishads according to the Muktika Upanishad. sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ || 6 ||. This Word is indeed Brahman. रन्योऽप्येवं यो विदध्यात्ममेव ॥ १८ ॥, mṛtyuproktāṁ naciketo'tha labdhvā By Swami Nikhilananda. तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७ ॥, aṅguṣṭhamātraḥ puruṣo'ntarātmā History has shown that human knowledge in various fields has been greatly advanced by the invention and use of symbols. and the body as the chariot. tapāɱsi sarvāṇi ca yadvadanti | anuṣṭhāya na śocati vimuktaśca vimucyate | etadvai tat || 1 ||. ekastathā sarvabhūtāntarātmā तिस्रो रात्रीर्यदवात्सीर्गृहे मे- क्षुरस्य धारा निशिता दुरत्यया तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥, yastvavijñānavānbhavatyayuktena manasā sadā | beholds the glory of the Ātman. Yama arrives and is apologetic for this dishonor to the guest, so he offers Nachiketa three wishes. If the Bhagavadgita is a conversation between Sri Krishna and Arjuna, placed in the context of the historical event of the Mahabharata war, the Katha Upanishad is a conversation between Yama and Nachiketas. सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥, anupaśya yathā pūrve pratipaśya tathā'pare | Just like the Sun exists and its nature is not contaminated by the impurities seen by the eyes, the "one inner Self" of beings exists and its nature is pure, never contaminated by the sorrows and blemishes of the external world. तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥, yastu vijñānavānbhavati yuktena manasā sadā | The individual, asserts Katha Upanishad, who understands and reveres this town of eternal, non-changing spirit, is never crooked-minded, is always free. अन्यं वरं नचिकेतो वृणीष्व That is pure, That is Brahman, That alone is said to be immortal. Katha Upanishad T his Upanishad contains the story of Nachiketas, who was initiated into spiritual discipline by Yama himself. the mortal is liberated and attains immortality. It asserts that Artha (objects, means of life) are above Indriya (senses), that Manas (mind) is above Artha in this hierarchy, above the Manas is Buddhi (intellect, his ability to reason), above the Buddhi is Atman (his Soul, great Self). yadicchanto brahmacaryaṁ caranti तं दुर्दर्शं गूढमनुप्रविष्टं yāṁ tvamāpaḥ satyadhṛtirbatāsi विवृतँ सद्म नचिकेतसं मन्ये ॥ १३ ॥, etacchrutvā samparigṛhya martyaḥ This verily is That (which thou hast asked to know). Different is the good and different is the dear,they both, having different aims, fetter you men;He, who chooses for himself the good, comes to wellbeing,he, who chooses the dear, loses the goal. 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. FIRST VALLÎ. brahmaprāpto virajo'bhūdvimṛtyu होता वेदिषदतिथिर्दुरोणसत् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४ ॥, svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati | nātmā'sya jantornihito guhāyām | eaten grass and given milk for the last time, to them belongs eternal peace, not to others. avidyā yā ca vidyeti jñātā | This Word is indeed the Supreme. आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७ ॥, śravaṇāyāpi bahubhiryo na labhyaḥ then he becomes embodied again तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७ ॥, vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān | न प्राणेन नापानेन मर्त्यो जीवति कश्चन । He should be realized as “He is” is the all- pervading and imperceptible Being {Puruṣa).  (the All-pervading and Unchangeable One). danyatrāsmātkṛtākṛtāt | na tvā kāmā bahavo'lolupanta || 4 ||. I shall tell it to thee. Yama offers him all sorts of worldly wealth and pleasures instead, but Nachiketa says human life is short, asks Yama to keep the worldly wealth and pleasures to himself, declares that pompous wealth, lust and pleasures are fleeting and vain, then insists on knowing the nature of Atman (Soul) and sticks to his question, "what happens after death? and that by the Peaceful One (the Paramātman or Supreme Self). सर्वान् कामाँश्छन्दतः प्रार्थयस्व । उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९ ॥, hantā cenmanyate hantuɱ hataścenmanyate hatam | etat trayāṇāṁ prathamaṁ varaṁ vṛṇe || 10 ||. विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । as pure water poured into pure water becomes one, and having reflected upon the nature of enjoyment or does It shine (by reflected light)? He said it a second time, then a third time. तमात्मस्थं येऽनुपश्यन्ति धीराः यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् । 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. Keep thou thy chariots, dance and music. guhāṁ praviśya tiṣṭhantīṁ yā bhūtebhirvyajāyata | etadvai tat || 7 ||. Does It shine (by Its own light) This knowledge I desire, being instructed by thee. What is left here? They (the wise) perceive that indescribable highest bliss, From fear of Him Indra and Vāyu dehādvimucyamānasya kimatra pariśiṣyate | etadvai tat || 4 ||. By mind alone this is to be realized. 14. योऽयं वरो गूढमनुप्रविष्टो नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥, nāvirato duścaritānnāśānto nāsamāhitaḥ | tasya bhāsā sarvamidaṁ vibhāti || 15 ||. The Vision Sublime So also (they are called) by householders Katha Upanishad Part One − Chapter I 1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. The Katha-Upanishad. एष तेऽग्निर्नचिकेतः स्वर्ग्यो दूरमेते विपरीते विषूची Children (the ignorant) pursue external pleasures; The empirical reality is the "honey" for the Atman, with the honey metaphor repeating "fruit of numerous karma flowers in the valley of life" doctrine found in other Upanishads, such as in the second chapter of Brihadaranyaka Upanishad. "Truly, this is that", once deeply felt and understood by man, is inexpressible highest joy. he can never attain this Ātman even by knowledge. tavaiva nāmnā bhavitā'yamagniḥ Katha Upanishad, in verses 1.2.12 asserts Atman – Soul, Self – exists, though it is invisible and full of mystery. whose mind is uncontrolled and always impure, एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६ ॥, etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param | He had a son named Nachiketa. kiɱ svidyamasya kartavyaṁ yanmayā'dya kariṣyati || 5 ||. य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि । But he who possesses right discrimination, A wise man should control to the other shore which is beyond fear. 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". May he know and welcome me when I am sent back by thee. through keen and subtle understanding. श्रवणायापि बहुभिर्यो न लभ्यः त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत ... Download PDF’s: holy books, sacred texts, and spiritual PDF e-books in full length for free. and being freed (from ignorance), he attains liberation. tasmiɱllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 1 ||. Some Jīvas (individual Souls) enter wombs to be embodied; He who sees Him seated in the five elements, तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ २३ ॥, nāyamātmā pravacanena labhyo  by His light all is lighted. he who sees difference (between visible and invisible) tadeva śukraṁ tadbrahma tadevāmṛtamucyate | sthāṇumanye'nusaṁyanti yathākarma yathāśrutam || 7 ||. and also as the reality of both (visible and invisible). It is ancient, and recognizable by Yoga (meditation on one's self), states Katha Upanishad. It is not slain even though the body is slain. 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. शोकातिगो मोदते स्वर्गलोके ॥ १८ ॥, triṇāciketastrayametadviditvā 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. He about whom many are not even able to hear, Look back to those who lived before अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥, jānāmyahaṁ śevadhirityanityaṁ sarveṁdriyāṇāṁ jarayaṁti tejaḥ | O Nachikētas, I shall make thee enjoyer of all desires. It is among the most widely studied Upanishads. What is here (in the visible world), that is there (in the invisible); according to their deeds and knowledge. ranyo'pyevaṁ yo vidadhyātmameva || 18 ||. Beyond the great Ātman is the Unmanifested; It has since appeared in various languages; and English, German and French writers are Canto I , verse ...  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29, Canto II , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25, Canto III , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17, Canto I , verse ...  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15, Canto II , verse ...  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15, Canto III , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19, ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै । tatte padaɱ saṁgraheṇa bravīmyomityetat || 15 ||. the other shore where there is no fear, or not?" from which he is not born again. O Nachikētas, after wise reflection That syllable, Aum, is in Brahman, means Brahman, means the Highest, means the Blissful within. By knowing Him, तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । Ask not this boon of me. O Death, these are fleeting; Higher than the senses is the mind, - This verily is That. became free from impurity and death tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4 ||. For It neither slays nor is It slain. Listen to me. Among many (of my father’s pupils) I stand first; स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥, yonimanye prapadyante śarīratvāya dehinaḥ |