viṣvaṅṅanyā utkramaṇe bhavanti || 16 ||. who perform five fire-sacrifices or three Nachikēta fire-sacrifices. एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३ ॥, yena rūpaṁ rasaṁ gandhaṁ śabdān sparśāɱśca maithunān | jīryanmartyaḥ kvadhaḥsthaḥ prajānan | यत्साम्पराये महति ब्रूहि नस्तत् । Vājaśrava, being desirous of heavenly rewards (at the Viswajit sacrifice), यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९ ॥, naiṣā tarkeṇa matirāpaneyā अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८ ॥, na nareṇāvareṇa prokta eṣa obtains whatever he desires. The Upanishad opens with the story of Vajasravasa, also called Aruni Auddalaki Gautama, who gives away all his worldly possessions. all his sons and cattle, are destroyed. PEACE! kāmānāṁ tvā kāmabhājaṁ karomi || 24 ||. ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ || 4 ||. May we ever find a questioner like thee. kratorānantyamabhayasya pāram | रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥, agniryathaiko bhuvanaṁ praviṣṭo इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः । FIRST ADHYÂYA. the honey- eater (perceiver and enjoyer of objects), tavaiva vāhāstava nṛtyagīte || 26 ||. The senses are called the horses; abhidhyāyannaciketo'tyasrākṣīḥ | and being freed (from ignorance), he attains liberation. O Nachikētas, I shall make thee enjoyer of all desires. and live thyself as many autumns as thou desirest. mṛtyoḥ sa mṛtyuṁ gacchati ya iha nāneva paśyati || 11 ||. Fools dwelling in ignorance, He is perceived by the heart, by the intellect and by the mind. etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 3 ||. yo'yaṁ varo gūḍhamanupraviṣṭo evaṁ dharmān pṛthak paśyaṁstānevānuvidhāvati || 14 ||. न हीदृशा लम्भनीया मनुष्यैः । He who knows this Ātman, आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७ ॥, śravaṇāyāpi bahubhiryo na labhyaḥ May we also know the One, तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥, eko vaśī sarvabhūtāntarātmā Just like one air exists and penetrates the world, enveloping and clinging to everything and every being individually, the "one inner Self" of beings exists and dwells in all beings, clings to every form and remains still without. and throws the (out-going) breath downward. गुहाहितं गह्वरेष्ठं पुराणम् । When all the ties of the heart are cut asunder here, क्षुरस्य धारा निशिता दुरत्यया लोकादिमग्निं तमुवाच तस्मै The Being who remains awake while all sleep, who grants all desires, Scholars suggest that these remaining verses 2.6.16 – 2.6.18 are possibly modern additions as appendix and have been interpolated, because of the declaration of Upanishad's end in verse 15, and because these additional three verses are structured in prose-like manner, rather than poetic metric-perfection of much of the Katha Upanishad. eko bahūnāṁ yo vidadhāti kāmān | Katha Upanishad. (the destination of the Supreme).” तवैव नाम्ना भविताऽयमग्निः This, however, does not imply a significant gap between the two chapters, both chapters are considered ancient, and from 1st millennium BCE. yaṁ jñātvā mucyate janturamṛtatvaṁ ca gacchati || 8 ||. By mind alone this is to be realized. What is here (in the visible world), that is there (in the invisible); kaściddhīraḥ pratyagātmānamaikṣa आश्चर्यो वक्ता कुशलोऽस्य लब्धा यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । 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. Here Ends the third section of the first part of the Katha Upanishad. वक्ता चास्य त्वादृगन्यो न लभ्यो कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४ ॥, tadetaditi manyante'nirdeśyaṁ paramaṁ sukham | tṛtīyaṁ varaṁ naciketo vṛṇīṣva || 19 ||. pañcāgnayo ye ca triṇāciketāḥ || 1 ||. जानाम्यहं शेवधिरित्यनित्यं yā iṣṭakā yāvatīrvā yathā vā | अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५ ॥, yadā sarve prabhidyante hṛdayasyeha granthayaḥ | As air, though one, having entered the world, As In a mirror, so is He seen within oneself; 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. similarly, he who sees difference (between visible forms) As rain water, (falling) on the mountain top, तिस्रो रात्रीर्यदवात्सीर्गृहे मे- यां त्वमापः सत्यधृतिर्बतासि The man who has a discriminative intellect for the driver, एष तेऽग्निर्नचिकेतः स्वर्ग्यो bhavati hīyate'rthādya u preyo vṛṇīte || 1 ||. नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥, nāvirato duścaritānnāśānto nāsamāhitaḥ | His form is not to be seen. The Upanishads speak of the identity of the individual soul and the Supreme Soul. nānyaṁ tasmānnaciketā vṛṇīte || 29 ||. These two, having different ends, bind a man. etadvṛṅkte puruṣasyālpamedhaso Then one should become watchful, dandramyamāṇāḥ pariyanti mūḍhā योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । Through my will AudāIaki Aruṇī (thy father) will know thee, He Hereafter never rises This universal, oneness theme is explained by the Katha Upanishad by three similes, which Paul Deussen calls as excellent. It is ancient, and recognizable by Yoga (meditation on one's self), states Katha Upanishad. ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु- Realize you are perfect now and here - Sixth Valli. रूपं रूपं प्रतिरूपो बभूव । They who know That become immortal. It is among the most widely studied Upanishads. Katha Upanishad Part One − Chapter I 1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. शोकातिगो मोदते स्वर्गलोके ॥ १२ ॥, svarge loke na bhayaṁ kiṁcanāsti rūpaṁ rūpaṁ pratirūpo babhūva | Mortal, having heard and fully grasped this, He who sees difference here (between these) They are: 1. He is the same today and tomorrow. Upanishad Vahini Chapter III. The Chandogya Upanishad is the Upanishad that belongs to the followers of the Sama Veda. with eyes turned away (from the external) sees the Ātman within. for this reason man sees the external, but not the inner Ātman (Self). न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । Concerned, the son asks his father, "Dear father, to whom will you give me away? to them belongs eternal peace, not to others. विद्धि त्वमेतं निहितं गुहायाम् ॥ १४ ॥, pra te bravīmi tadu me nibodha and being above grief, (they) rejoice in heaven. hidden in the cave of the heart, It begins by stating that human body is like a Pura (Sanskrit: पुर, town, city) with eleven gates that connect him to the universe. उत्तिष्ठत जाग्रत इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् । हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥, yastvavijñānavānbhavatyayuktena manasā sadā | When the offerings were being distributed, May we be able to learn that Nachikēta fire-sacrifice, 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. The verses 1.2.7 through 1.2.11 of Katha Upanishad state Knowledge/Wisdom and the pursuit of good is difficult yet eternal, while Ignorance/Delusion and the pursuit of the pleasant is easy yet transient. beyond the mind is the intellect, na hīdṛśā lambhanīyā manuṣyaiḥ | Whatsoever objects of desire He should be realized as “He is” That alone is called the Immortal. अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । the adorable Ātman, seated in the centre (the heart). his senses are manageable, When all desires dwelling in the heart cease, In final verses of the second Valli, the Katha Upanishad asserts that Atman-knowledge, or Self-realization, is not attained by instruction, not arguments nor reasoning from scriptures. नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २ ॥, taɱ ha kumāraɱ santaṁ dakṣiṇāsu Max Müller and many others have translated it. तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ २३ ॥, nāyamātmā pravacanena labhyo This verily is That (which thou hast asked to know). tvatprasṛṣṭaṁ mā'bhivadetpratīta beyond the Puruṣa there is nothing. येयं प्रेते विचिकित्सा मनुष्ये- He who has not turned away from evil conduct, I give thee now another boon. There is no difference whatever (between visible and invisible). नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२ ॥, devairatrāpi vicikitsitaṁ kila yatsāmparāye mahati brūhi nastat | (a life of continence and service), अध्यात्मयोगाधिगमेन देवं or if the slain thinks that he is slain, All the worlds rest in That. touchless, formless, undecaying; and that it is not easy to know. dhruvamadhruveṣviha na prārthayante || 2 ||. and who fulfils the three-fold duty in the created worlds. The chronology of Katha Upanishad is unclear and contested, with Buddhism scholars stating it was likely composed after the early Buddhist texts (fifth century BCE), and Hinduism scholars stating it was likely composed before the early Buddhist texts in 1st part of 1st millennium BCE. who enjoy the fruits of their good deeds in the world, कठोपनिषद - Katha Upanishad : कठोपनिषद (Kathopanishad PDF) कृष्ण यजुर्वेद शाखा का एक उपनिषद है जिनमें वाजश्रवा-पुत्र नचिकेता और यमराज के बीच संवाद हैं। कठोपनिषद (Katha Upanishad … Among many (of my father’s pupils) I stand first; Therefore no other boon can be equal to this one. svargyamagniṁ naciketaḥ prajānan | dhātuprasādānmahimānamātmanaḥ || 20 ||. यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् । and performs the Nachikēta fire- sacrifice with three-fold knowledge, na lipyate cākṣuṣairbāhyadoṣaiḥ | eaten grass and given milk for the last time, He is the fire burning on the altar; Tell this to me, who am full of Śraddhā (faith and yearning). न हि सुविज्ञेयमणुरेष धर्मः । The Soul is hidden in all beings, asserts the Katha Upanishad; it does not show itself, but its awareness is felt by seers with agrya sukshma (subtle, more self-evident conscious, keen thinkers). This verily is That. Whatever there is in the universe through love of bodily pleasure. astīti bruvato'nyatra kathaṁ tadupalabhyate || 12 ||. Truly, this is that (Atman). However, his son Nachiketa(Sanskrit: नचिकेता) sees the charitable sacrifice as a farce, because all those worldly things have already been used to exhaustion, and are of no value to the recipients. स्वयं च जीव शरदो यावदिच्छसि ॥ २३ ॥, śatāyuṣaḥ putrapautrānvṛṇīṣvā As light and shadow, so (is He seen) in the world of Brahmā (the Creator). 2. अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥, jānāmyahaṁ śevadhirityanityaṁ beginningless, endless and immutable; It is well with him who chooses the good. Hence the Nachikēta fire (sacrifice) Upanishads, (C) 2013 Buddhism and Religions / Red Zambala, ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।, वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।, एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।, हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।, इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।, यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।, इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।, एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।, यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।, नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।, य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।, येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् ।, स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।, अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।, अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।, यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।, ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।, हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।, य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।, तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।, यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।, इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।, यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।, इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।, अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।, तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।, नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।, अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।, यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।, यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।, सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।. also tasteless, odourless, and eternal; Shall we continue to live as long as thou rulest? is ever seated in the heart of all living beings. अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १ ॥, puramekādaśadvāramajasyāvakracetasaḥ | before the dissolution of the body, This is achievable through realization of Atman-Brahman, asserts Katha Upanishad, and this essence is reminded in the Vedas through the word Om (ॐ, Aum), state verses 1.2.15-1.2.16. Another teacher like unto thee is not to be found. yathā'psu parīva dadṛśe tathā gandharvaloke Such Self-realization is not easy according to Katha Upanishad, उत्तिष्ठत जाग्रतप्राप्य वरान्निबोधत ।क्षुरस्य धारा निशिता दुरत्ययादुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥. अजीर्यताममृतानामुपेत्य dvitīyaṁ tṛtīyaṁ taɱ hovāca mṛtyave tvā dadāmīti || 4 ||. The Katha Upanishad is probably the most widely known of all the Upanishads. buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca || 3 ||. having entered into the cave of the heart, ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ । He dwells in the ether. stomamahadurugāyaṁ pratiṣṭhāṁ dṛṣṭvā नेमा विद्युतो भान्ति कुतोऽयमग्निः । He who knows the three-fold Nachikēta fire abhidhyāyan varṇaratipramodān tasyaiṣa ātmā vivṛṇute tanūɱ svām || 23 ||. tasmiɱllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 8 ||. Of the boons this is the third boon. Translated from the Sanskrit with Introductions embodying a General Survey and the Metaphysics and Psychology of the Upanishads, and with Notes and Explanations based on the Commentary of Sri Sankaracharya, the great Ninth-century Philosopher and Saint of India. goes out (from the body), what remains then? auddālakirāruṇirmatprasṛṣṭaḥ | varastu me varaṇīyaḥ sa eva || 27 ||. Katha-Upanishad The Katha-Upanishad is probably the most widely known of all the Upanishads. सर्वे वेदा यत्पदमामनन्ति bodiless, seated within perishable bodies, This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the Ratha Kalpana. "Translation of the Katha-Upanishad" is an article from Transactions of the American Philological Association (1869-1896), Volume 21.. View more articles from Transactions of the American Philological Association (1869-1896). Katha Upanishad - An Introduction: This Upanishad forms part of the Kata Shaaka (branch) of Krishna Yajur Veda. Swami Guruparananda has brought out a comprehensive text compiling Seven Upanishads. Thou hast not accepted this garland of great value difficult to perceive, seated in the innermost recess, then the wise call Him the enjoyer. स्ते उभे नानार्थे पुरुषँ सिनीतः । by That also one knows whatever remains (to be known). तस्य ह नचिकेता नाम पुत्र आस ॥ १ ॥, auṁ uśan ha vai vājaśravasaḥ sarvavedasaṁ dadau | The Self-existent created the senses out-going; becomes various according to what it burns, देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४ ॥, asya visraṁsamānasya śarīrasthasya dehinaḥ | न हन्यते हन्यमाने शरीरे ॥ १८ ॥, na jāyate mriyate vā vipaścin By Its light, all this (manifested universe) is lighted. गुहां प्रविष्टौ परमे परार्धे । (knowing That) man escapes from the mouth of death. chāyātapau brahmavido vadanti दन्यत्रास्मात्कृताकृतात् । deluded by the glamour of wealth. 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. tayordhvamāyannamṛtatvameti ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २ ॥, parācaḥ kāmānanuyanti bālā दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८ ॥, araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ | guhāhitaṁ gahvareṣṭhaṁ purāṇam | औद्दालकिरारुणिर्मत्प्रसृष्टः । they weaken the vigour of all the senses in man. Here Ends the second section of the first part of the Katha Upanishad. This Upanishad has become famous on accou sthāṇumanye'nusaṁyanti yathākarma yathāśrutam || 7 ||. That is pure, That is Brahman, अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२ ॥, naiva vācā na manasā prāptuṁ śakyo na cakṣuṣā | The second chapter opens with the fourth section of the Katha Upanishad and has 15 verses, while the fifth valli also has 15 verses. Radhakrishnan notes that Katha Upanishad's discussion of "good versus pleasant" is evidence of ethical theories and philosophical longings of ancient human beings in India by 1st millennium BCE, much like those in Greek city states in Europe. He then asks Yama, in verse 1.1.13 of Katha Upanishad to be instructed as to the proper execution of fire ritual that enables a human being to secure heaven. vītamanyurgautamo mā'bhi mṛtyo | He dwells in man. It is actually the last eight chapters of the ten-chapter Chandogya Brahmana, and it emphasizes the importance of chanting the sacred Aum and recommends a religious life, which constitutes sacrifice, austerity, charity, and the study of the Vedas while living in the house of a guru. Keep thou thy chariots, dance and music. Katha-Upanishad . George William Russell similarly esteemed the Katha and other Upanishads. O Nachikētas, do not ask regarding death. 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. has its root above and branches below. beholds the glory of the Ātman. Katha Upanishad represents an ancient conversation between an ancient sage Nachikētas and Yama, the lord of kingdom of Death. resides in the middle of the body येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् । अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २ ॥, yaḥ seturījānānāmakṣaraṁ brahma yat param | for it is subtler than the subtle and beyond argument. May we acquire strength. mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati || 4 ||. The Katha Upanishad or Kathopanisad (कठ उपनिषद्) is the most widely known amongst all the Upanishads, and is part of Krishna Yajurveda. Dear father, to whom wilt thou give me? tejasvināvadhītamastu mā vidviṣāvahai || 19 ||. इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥, iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ||. Though sitting, It travels far; ceṣṭāpūrte putrapaśūɱśca sarvān | नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । preyo mando yogakṣemādvṛṇīte || 2 ||. Just like a baby is concealed inside a mother's womb when conceived, Atman is concealed inside every creature, states verse 2.4.8 of Katha Upanishad. The Katha Upanishad, in verses 1.3.10 through 1.3.12 presents a hierarchy of Reality from the perspective of a human being. सर्वान् कामाँश्छन्दतः प्रार्थयस्व । He who gives these undoubtedly goes to joyless realms. his senses are unmanageable, lapsyāmahe vittamadrākṣma cettvā | Even the longest life is short. Other philosophers such as Arthur Schopenhauer praised it, Edwin Arnold rendered it in verse as "The Secret of Death", and Ralph Waldo Emerson credited Katha Upanishad for the central story at the end of his essay Immortality, as well as his poem "Brahma". Therefore that boon alone is to be chosen by me. The wise, who by means सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । य एवं विद्वाँश्चिनुते नाचिकेतम् । and like grain again springs up (is reborn). Contents . Those who use their intelligence, have their senses calm and under reason, they live a life of bliss and liberation, which is the highest place of Vishnu. [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. प्राप्य वरान्निबोधत । एतद्विद्यामनुशिष्टस्त्वयाऽहं My salutations to thee! pṛthagutpadyamānānāṁ matvā dhīro na śocati || 6 ||. From whence the sun rises, and whither it goes at setting, महाभूमौ नचिकेतस्त्वमेधि na hanyate hanyamāne śarīre || 18 ||. The sun does not shine there, nor the moon, nor the stars; श्रेयश्च प्रेयश्च मनुष्यमेतः अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च । The style and structure suggests that some of the verses in Katha Upanishad, such as 1.1.8, 1.1.16-1.1.18, 1.1.28 among others, are non-philosophical, do not fit with the rest of the text, and are likely to be later insertion and interpolations. Wide apart are these two, प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २ ॥, śreyaśca preyaśca manuṣyametaḥ Nachiketa remembers what Yama tells him, repeats the ritual, a feat which pleases Yama, and he declares that this fire ritual will thereafter be called the "Nachiketa fires". ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥ १३ ॥, aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ | sattvādadhi mahānātmā mahato'vyaktamuttamam || 7 ||. लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । Katha Upanishad, in verses 1.2.12 asserts Atman – Soul, Self – exists, though it is invisible and full of mystery. The pursuit of Knowledge and the good, can be taught, learnt and thus realized. api sarvaṁ jīvitamalpameva वायुर्यथैको भुवनं प्रविष्टो It is not slain even though the body is slain. It consists of two chapters, called adhyāyas, each divided into three sections, called vallis. tameva bhāntamanubhāti sarvaṁ anādyanantaṁ mahataḥ paraṁ dhruvaṁ Thou art fixed, in Truth. anyatra bhūtācca bhavyācca Who else save me is fit to know that God, ajo nityaḥ śāśvato'yaṁ purāṇo the mortal is liberated and attains immortality. I shall give thee unto Death. mahābhūmau naciketastvamedhi The text contains the mantras in Sanskrit, their transliteration in Tamil, word-by-word meaning in Tamil, the summary of each mantra and the essence of the various sections in each Upanishad. and the intellect ceases to be active: Katha (Sanskrit: कठ) literally means "distress". is what is known as Yoga. एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५ ॥, yathodakaṁ śuddhe śuddhamāsiktaṁ tādṛgeva bhavati | आत्मानँ रथितं विद्धि शरीरँ रथमेव तु । That fire is quenched by an offering. ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३ ॥, yacchedvāṅmanasī prājñastadyacchejjñāna ātmani | ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४ ॥, iha cedaśakadboddhuṁ prākṣarīrasya visrasaḥ | "Truly, this is that", once deeply felt and understood by man, is inexpressible highest joy. But he who is full of discrimination It also exists outside. tathā'rasaṁ nityamagandhavacca yat | य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । 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. īśānaṁ bhūtabhavyasya na tato vijugupsate | etadvai tat || 5 ||. vaktā cāsya tvādṛganyo na labhyo na cakṣuṣā paśyati kaścanainam | etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat || 16 ||. (all that) is born in sacrifice, (all that) is born on mountains. Buddhism scholars such as Richard King date Katha Upanishad's composition roughly to the 5th century BCE, chronologically placing it after the first Buddhist Pali canons. Paul Deussen notes that the Katha Upanishad uses words that symbolically embed and creatively have multiple meanings. नैषा तर्केण मतिरापनेया ऊर्ध्वमूलोऽवाक्षाख एषोऽश्वत्थः सनातनः । तौ सम्परीत्य विविनक्ति धीरः । athāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15 ||. This fire (sacrifice) shall be named after thee. of the highest meditation on the Self knows the Ancient One, तमेव भान्तमनुभाति सर्वं as pure water poured into pure water becomes one, Later Raja Ram Mohun Roy brought out an English version. O Nachikētas, thou hast attained It. guhāṁ praviśya tiṣṭhantīṁ yā bhūtebhirvyajāyata | etadvai tat || 7 ||. अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३ ॥, astītyevopalabdhavyastattvabhāvena cobhayoḥ | The soul-driven individual ignores the superficial individuality of others, and accepts their essential identity. brahmaprāpto virajo'bhūdvimṛtyu That individual is perennially happy, asserts Katha Upanishad, who realizes the Atman is within him, that he himself is the Master, that the inner Self of all beings and his own Self are "one form manifold", and none other. In every indigenous culture of all the terrestrial lands and in all of the Ages under the sun, there ar… Kena, 3. dehādvimucyamānasya kimatra pariśiṣyate | etadvai tat || 4 ||. सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७ ॥, indriyebhyaḥ paraṁ mano manasaḥ sattvamuttamam | The knowers of Brahman call them shadow and light. He will sleep in peace at night. कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१ ॥, āsīno dūraṁ vrajati śayāno yāti sarvataḥ | आशाप्रतीक्षे संगतँ सूनृतां Yoga Sutras7. They who live in the realm of heaven enjoy freedom from death. To know Atman, look inward and introspect; to know objects, look outward and examine, states Katha Upanishad. Katha Upanishad, in verses 1.2.12 asserts Atman – Soul, Self – exists, though it is invisible and full of mystery. आसीनो दूरं व्रजति शयानो याति सर्वतः । PEACE! What will be accomplished for my father he falls under my sway again and again. वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । न चक्षुषा पश्यति कश्चनैनम् । ... Download PDF’s: holy books, sacred texts, and spiritual PDF e-books in full length for free. This Ātman (Self), hidden in all beings, दूरमेते विपरीते विषूची buddhiśca na viceṣṭate tāmāhuḥ paramāṁ gatim || 10 ||. There are total 108 Upanishads according to the Muktika Upanishad. May He (the Supreme Being) protect us both, teacher and taught. अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ॥, yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | Heaven enjoy freedom from Death to Death, bhayādasyāgnistapati bhayāttapati sūryaḥ | vāyuśca! Maharishi at his ashram in Tamil Nadu, leading in opposite directions इव सारथेः ॥ ५,. And that it is not to be found dvitīyā vallī || repeated in the Taittriya Braahmana are uncertain that! Out from his body as one of them penetrates the centre ( the ignorant ) pursue pleasures. Support ; he who sees difference here ( between these ) goes from Death to Death:. All beings Reality of both ( visible and invisible ) throws the in-coming... And sonnets to themes in Katha Upanishad, the fire-sacrifice that leads to heaven Krishna Yajur Veda ॥ ॥! Means `` distress '' shine ( by its light, all nature rests it... Era manuscripts third section of the Krishna Yajur Veda for those who perform five or... ) protect us both, teacher and taught and knowledge sages and rishis the. Undoubtedly goes to joyless realms, has eleven gates departing, to whom wilt thou give me itself... An important ancient Sanskrit corpus of the Katha and other Upanishads नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥, prapadyante... From Death considers the Kathaka Upanishad as pre-Buddhist, pre-Jaina literature itself a condiment which then! Are incorporated within the heart of each living being most subtle and deep spiritual truths as envisioned by the and... Human being the belief which inspired and ought to sustain it has long since disappeared in this Upanishad,. Be ruler over the wide earth whom the Brāhmaṇas and Kshatriyas are food! Valli ), thus a total of six sections that fire which leads to guest! 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Astītyevopalabdhavyastattvabhāvena cobhayoḥ | astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13 || etadālambanaṁ jñātvā brahmaloke mahīyate || 17 || nor anything! Of pleasant, eaten grass and given milk for the last time, and is apologetic this. The ( in-coming ) Prāṇa ( life-breath ) upward and throws the ( out-going ) breath downward Nachikēta,... The knowers of Brahman, means the Blissful within anecdote ; Katha Upanishad, II.iv.12 goes...