द्वितीयाध्याये प्रथमा वल्ली
This text was machine-transcribed from the printed book and may contain errors. Select the words and choose “Report a mistake”.
chapter 2 part 1
In the first part of Kaṭhopaniṣad, Death instructs Naciketā on the Supreme Secret of the essence, nature of the Self and the glory of the Cosmic Self; from the gross to the subtlest space to awaken to the Eternal Reality of the Self. Now, He reveals why the Self is not seen, experienced by many. As He shows that the Self is hidden in the inner-space of all beings, and yet does not appear. It is seen only by the Subtle Seers through sharp, pointed intelligence (1.3.12). Then, what is the obstacle to develop this sharp intelligence, or pure cognition? In this second part, Death begins to show the cause for this non-perception or impure cognition. As till the root cause or root patterns are known and completed with, the Self cannot shine Itself within and without...
Self Is Not Seen Through The Senses
verse
2.1.1
पराञ्चि खानि व्यतृणत् स्वयम्भू- स्तस्मात्पराङ्पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्ष- दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १ ॥
parāñci khāni vyatṛṇat svayambhūs tasmāt parāṅ paśyati nāntarātman । kaścid dhīraḥ pratyag-ātmānam aikṣad
āvṛtta-cakṣur amṛtatvam icchan ॥ 1 ॥
✽ The Self-Existent Consciousness [svayambhū] has created the senses as out-going with the innate nature to be spreading outwards. Therefore, one sees the outer verse objects (like sound, sight, etc.), but not the Self within. Some rare, wise, authentic being [dhīraḥ], however, consciously desiring immortality – the 2.1.1 space of eternal life [amṛtvam], withdraws his eyes from the outer objects, and sees his own Ātman, indwelling Self within [pratyagātmā].
verse parāñci: outgoing, non-returning; khāni: senses; vyatṛṇat: created as spreading outward; svayambhūḥ: self-existent consciousness; tasmāt: therefore; parāk: outer objects; paśyati: sees; na: not; antarātman: indwelling self; kaścit: someone; dhīraḥ: wise, authentic; pratyag-ātmānam: own self, dwelling within; aikṣad: sees, looks; āvṛtta: withdraw, turns away; cakṣuḥ: 2.1.1 eyes; amṛtatvam: immortality—the space of eternal life; icchan: desiring
पराचः कामाननुयन्ति बाला-स्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥२॥ ꕤ parācaḥ kāmān anuyanti bālās te mṛtyor yanti vitatasya
verse
2.1.2
pāśam । atha dhīrā amṛtatvaṁ
viditvā dhruvam adhruveṣv iha na prārthayante ॥ 2 ॥
ꕤ The immature childish people, unconsciously go after and pursue the external desirable objects. They get entangled in the wide-spread rope of Death. Hence, the courageous authentic beings, having known the true immortality amidst the impermanence, do not pray or seek anything in this mortal world.
verse 2.1.2 parācaḥ: go; kāmān: external desirable objects; anuyanti: run after, unconsciously follow; bālāḥ: childish people with immature intelligence; te: they; mṛtyoḥ: of death; yanti: get entangled; vitatasya: that which is vast, spread everywhere; pāśam: rope, noose; atha: hence; dhīrāḥ: wise, couragrous, authentic beings; amṛtatvaṁ: immortality; viditvā: having known; dhruvam; surely; adhruveṣu: amidst all impermanent things; iha: in this world; na: do not; prārthayante: seek and pray
By Consciousness Alone Is all Known and Experienced
येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् । एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥३ ॥
❀ yena rūpaṁ gandhaṁ śabdān sparśāṁś ca maithunān । etenaiva vijānāti kimatra pariśiṣyate । etad vai tat ॥ 3 ॥ ❀ That by which alone the form, color, smell, sound, touch and sense pleasures are clearly experienced and known, what else remains by this Self to be known? This truly is that Self, Consciousness. ❀
verse 2.1.3 yena: by this; rūpaṁ: form, color; gandhaṁ: smell; śabdān: sound; sparśāṁ: touch; ca: and; maithunān: sense pleasures; etena: by this, to this; eva: alone; vijānāti: clearly experienced and known; kim: what; atra: else; pariśiṣyate: remains; etat: this; vai: truly is; tat: that (self)
verse
2.1.4
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४॥ ꕤ svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati । mahāntaṁ
vibhumātmānam matvā dhīro na śocati ॥ 4 ॥ ꕤ That, by which one sees the Reality of objects in both the sleep state and in the waking state,
having realized the oneness with that great, all-pervading, all-powerful Self, Ātman; a wise, authentic person does not grieve anymore. ꕤ
svapnāntaṁ: objects in sleep state; jāgaritāntaṁ: objects in waking state; ca: and; ubhau: both; yena: by which; anupaśyati: sees the Reality; mahāntaṁ: great; vibhum: all-pervading, all-powerful; ātmānam: ātman, self; matvā: having realized (oneness); dhīraḥ: wise, authentic person; na:does not; śocati: grieve anymore
Nearness To Self Makes One Fearless
verse
2.1.5
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५ ॥ ꕤ ya imam madhvadaṁ veda ātmānaṁ jīvam antikāt । īśānaṁ bhūta-bhavyasya । na tato vijugupsate । etad vai tat ॥ 5 ॥ ꕤ
Anyone who knows and experiences the close nearness (or oneness) with this Self or Consciousness – the enjoyer of sweet fruits of work, the enricher of life – as the Lord of the past, present and future, thereafter (knowing the eternal, non-dual self), does not feel violated (and attains fearlessness). This truly is that Self. verse 2.1.5
yaḥ: anyone who; imam: this; madhvadaṁ: enjoyer of sweet fruits of work; veda: knows ; ātmānaṁ: self, consciousness; jīvam: enricher of life; antikāt: close proximity; īśānaṁ: lord; bhūta: of the past; bhavyasya: future (present implied); na: does not; tataḥ: thereafter; vijugupsate: feel violated; etat: this; vai: truly is; tat: that (self)
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत । गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६॥ ꕤ yaḥ pūrvamṁ tapaso jātam adbhyaḥ pūrvam ajāyata । guhāṁ
praviśya tiṣṭhantam yo bhūtebhir vyapaśyata । etad vai tat ॥ 6 ॥
verse 2.1.6
ꕤ One sees that very Cosmic Self, Consciousness truly as It is, who sees the First-born (Hiraṇyagarbha) from the fire [tapas] of Brahman, born before the waters or five-elements; who, having entered the cave of the heart of every being, remains seated within the five-elements (amidst body and senses). This (first-born) truly is That Self.
verse 2.1.6 This verse reveals that the Great Self is the cause of all created objects and subjects. According to the Vedas, Its first manifestation was Hiranyagarbha, the Creative Consciousness, born of the fire of Consciousness. He existed before the evolution of the five elements– earth, water, fire, air and ether; hence He was “born before water.” He is the Self dwelling in the hearts of all creatures.
verse yaḥ: who; pūrvaṁ: before; tapasaḥ: born from; jātam: first-born; adbhyaḥ: than water (and other elements); pūrvam: before; ajāyata: was born; guhām: cave of the heart; praviśya: 2.1.6 entering into; tiṣṭhantam: established within; yaḥ: one who; bhūtebhiḥ: the (five) elements; vyapaśyata: who sees truly as it is; etat: this; vai: truly is; tat: that (self)
या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥७॥ ❀ yā prāṇena sambhavaty-aditir devatāmayī । guhāṁ praviśya
tiṣṭhantīm yā bhūtebhir vyajāyata । etad vai tat ॥ 7 ॥ ❀ One sees that very Self, who sees that Aditi, who manifests itself as the Cosmic life-
energy or prāṇa, and exists as source of all the Devas or Deities, who, having entered into the cave of the heart, remains seated within the inner-space of
every being; as the experiencer and enjoyer of all elements. This (Cosmic life-energy) truly is That Self, Consciousness. ❀
verse 2.1.7 Here, another way of identifying and knowing the Self is given. One should be able to see the Self in the Cosmic life-energy or prāṇa, which is named Aditi. This energy is in all the deities and also in every living being. Aditi, in the Purāṇas is the mother of gods of the natural elements (panca-bhutas) like Indra, wind, fire etc. Aditi is literally the eater, the enjoyer, being the source of elements. verse yā: who; prāṇena: as cosmic life-energy or Hiraṇyagarbha; sambhavati: who takes birth, who manifests; aditiḥ: the experiencer, enjoyer of all objects; devatāmayī: the mother, 2.1.7 or source of all devas, elements; guhāṁ: cave of the heart; praviśya: having entered; tiṣṭhantīm: seated, established in the heart or inner space (of every being); yā: who; bhūtebhiḥ: associated with the five elements; vyajāyata; manifests, takes birth, creates; etat: this; vai: truly is; tat: that (self)
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः । दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥८॥ ❀ araṇyor nihito jātavedā garbha iva subhṛto
garbhiṇībhiḥ । dive diva īḍyo jāgṛvadbhir haviṣmadbhir manuṣyebhir agniḥ । etad vai tat ॥ 8 ॥
❀ The all-seeing, all-knowing Fire, Jātavedā, which is nestled between the two firewood-sticks used to light the sacred sacrificial fire (as also the fire lodged within the hearts of Yogis), is just like the child well-protected in the womb by the pregnant mother. That Fire is to be worshipped day after day by wakeful beings (who are beyond sleep and tiredness) in the heart, as well as by the enriching sacrificers, performing the sacred oblations in the fire sacrifice. This (Fire, Jātavedā) is truly That Self, Consciousness. ❀
verse 2.1.8 Fire is called all–seeing, all-knowing because its light makes everything visible, bringing them to knowledge. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers of Truth, whether they followed the path of meditation or the path of sacred rituals.
verse araṇyoḥ: two firewood stick to kindle fire; nihitaḥ: nestled in, lodged in; jātavedāḥ: all-seeing, all-knowing fire; garbha: womb; iva: like; subhṛtaḥ: well-protected; garbhiṇībhiḥ: 2.1.8 pregnant mother; dive-dive: day after day; īḍyaḥ: to be worshipped; jāgṛvadbhiḥ: by the wakeful beings (in the heart); haviṣmadbhir: who, possessed of ghee, etc, offer sacred oblation (into the fire); manuṣyebhiḥ: by men, or enriching sacrificers; agniḥ: fire; etat: this; vai: truly is; tat: that (self)
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति । तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥९॥ ❀ yataś-codeti śuryo'astam yatra ca gacchati । taṁ devās
sarve'rpitās tadu nātyeti kaścana । etad vai tat ॥9॥
verse 2.1.9 ❀ That, from where the Sun rises, and into which it goes back at setting; upon That all the Devas or Gods (the macrocosmic energies of Fire, Air, Water etc., and microcosmic energies of life-breath, sound, digestion, etc.,) are fixed and dependent. No one is independent of That, nothing ever goes beyond That, indeed. This truly is That Self, Cosmic Consciousness.
Here, Upaniṣad is referring to the First-Manifestation or Original Cosmic Energy of Brahman or Consciousness known as Hiranyagarbha, which is also Prāṇa. Everything arises from It, rests in It and gets dissolved into It, like the sun and all other divine energies. Everything big or small to atomic is dependent eternally on Consciousness.
verse 2.1.9 yataḥ: from where; ca: and; udeti: rises; ● śuryaḥ: the sun; astam: sets; yatra: into which; ca: and; gacchati: goes; ● taṁ: on that; devāḥ: all the gods; sarve: all; arpitāḥ: fixed, dependent; tat: that; u: indeed; na: not; atyeti: goes beyond, transcends; kaścana (kaḥ cana): nobody whatsoever; etat: this; vai: truly is; tat: that (self)
Not Seeing The Oneness is the Cause of Death
verse
2.1.10
यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १०॥ ❀ yadeveha tadamutra yadamutra tadanviha । mṛtyos sa
mṛtyum āpnoti ya iha nāneva paśyati ॥ 10 ॥
verse ❀ What indeed is here in the visible world, that is there in the invisible world also; what is there, is here likewise. He who sees and perceives as if there is a difference 2.1.10 (between visible and invisible) goes from death to death.
❀ What indeed is here in the world (with gross attributes), that very same essense is there in the other world also (in Its causal condition); what is there in the other world (existing as Brahman, Pure Consciousness), is here in this world, likewise. He who sees as though there is a difference and plurality (between this world and the world beyond) goes from death to death.
verse 2.1.10 yat: what; eva: also; iha; here; tat: that; amutra: in the world, in invisible world beyond; yat: what, whatever; amutra: in the other world, in invisible world, after death; tat: that; anu-iha: is here likewise; mṛtyoḥ: after death, from death; saḥ: he; mṛtyum: death; āpnoti: gets; yaḥ: who; iha: here, in this world; nānā: difference, diversity, plurality; iva: as if; paśyati: sees
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥११॥ ꕤ manasaivedam āptavyaṁ neha nānāsti kiñcana । mṛtyoḥ sa mṛtyuṁ gacchati ya iha nāneva paśyati ॥ 11 ॥
ꕤ Through a purified, complete mind alone this Brahman, Consciousness is to be realized as your very Self. There is no difference, seperation or diversity at all that exists in this Consciousness. He who (does not complete with the vision of duality and plurality), and sees the difference here in this world and the world beyond, goes from death to death.
manasā: through mind; eva: alone; idam: this (consciousness); āptavyaṁ: realized; na: no; iha: in this world; nānā: different, separate, diverse; asti: there is; kiñcana: whatever; verse mṛtyoḥ: death after; saḥ: he; mṛtyuṁ: death; gacchati: goes; yaḥ: who; iha: here, in this world; nānā: different, separate, diverse; iva: here; paśyati: sees, perceives 2.1.11 The Upaniṣad continues revealing the nature, description of That Brahman, Consciousness...
Thumb-Sized Eternal Lord of Consciousness – aṅguṣṭha mātraḥ puruṣaḥ – Resides In One’s Self
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२॥
aṅguṣṭha-mātraḥ puruṣo madhya ātmani tiṣṭhati । īśāno bhūta-bhavyasya na tato vijigupsate । etad vai tat ॥ 12 ॥
❀ The Cosmic Being, Puruṣaḥ of the size of a thumb, resides in the middle of the body or the individual soul filling the space within the lotus of the heart. Knowing verse Him as the Eternal Lord, Īśāna of the past, present and the future; thus, one does not feel violated by anything and completes with all fear. This Puruṣaḥ, 2.1.12 the Cosmic Being truly is That Self, Consciousness. ❀
The seat of the Puruṣa is said to be the heart, hence It resides in the middle of the self, ātman. Although It is limitless and all–pervading, yet Its also abides as “the size of a thumb–aṅguṣṭha-mātraḥ puruṣaḥ.”
verse 2.1.12
| aṅguṣṭha: thumb; mātraḥ: sized; | puruṣaḥ: cosmic being; madhya: middle, midst; ātmani: individual soul, | body; tiṣṭhati: seated, established; īśānaḥ: | | lord; bhūta: of the past; bhavyasya: of | the future; na: does not; tataḥ: thus; vijigupsate: feel violated; etat: this; | vai: truly is; tat: that (self) |
verse
2.1.13
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानों भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥१३॥ ❀ aṅguṣṭha-mātraḥ puruṣo jyotir ivādhūmakaḥ īśāno bhūta-
bhavyasya sa evādya sa u śvaḥ । etad vai tat ॥ 13 ॥
❀ That Cosmic Being, Puruṣa, of the size of a thumb, is like a pure light shining with a smokeless flame. He is the Lord of the past, present and the future. He is the presence (in all beings) existing now and he will exist even tomorrow. This Puruṣaḥ truly is That Self, Consciousness.
In this verse, Yama defines the self-effulgent nature of the Soul, whose light is absolutely pure like a flame without smoke. He also answers the enquiry put by Naciketā about – what happens after death – does IT exist “hereafter” – by declaring that Self is ever present. Upaniṣad dismisses the immature cognition of mometary existence or seperation from that Eternal Existence.
verse 2.1.13
aṅguṣṭha: thumb; mātraḥ: sized; pu-ruṣaḥ: cosmic soul; jyotiḥ: light; iva: like; adhūmakaḥ: like a smokeless flame; īśānaḥ: as the lord; bhūta: of the past; bhavyasya: of future; saḥ: he, it; eva: even; ādya: now, original, present; saḥ: it, he; u: and; śvaḥ: future, tomorrow; etat: this; vai: truly is; tat: that (self)
Seeing the Oneness Through Rain Water
verse
2.1.14
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं ● धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥१४ ॥ ❀ yathodakam durge ● vṛṣṭam parvateṣu vidhāvati । evaṁ
dharmān pṛthak paśyaṁs tān ● evānuvidhāvati ॥ 14 ॥
❀ Just as rain water, falling on the inaccessible mountain top, runs down to the lower hilly regions on all sides, dispersing into many scaterred streams; in the same way, verse one who sees and inadequately perceives the Self as separated, broken, divided individuals, runs after them only in various directions (and takes births like them). 2.1.14 Now, Upaniṣad again presents a negation of the immature cognition of seperation or difference from Puruṣa, with a beautiful analogy. And tells us that individual soul and Cosmic Soul are whole, complete, oneness.
The Source of the rain water is pure, whole; though it is perceived as divided, broken and appears as separated from the source rain-water falling. It gains the color, smell etc. on touch with the earth, and as Fact, appears to be divided and different. Yet, as Truth, it is not divided from the rain-water, ever. And as Reality, there is no union or seperation at all. By this, the Upaniṣad warns us that it is a delusion to consider the many human bodies and living beings with many forms, colors, shapes, etc, as separate, divided or broken from the Cosmic Being, Consciousness. Moreover, anyone who is deluded such, is born and falls into death, again and again, till he realizes the wholeness.
verse 2.1.14 verse 2.1.14 yathā: just as; udakam: rain-water; durge: inaccessible places (mountains); vṛṣṭam: dretched with; parvateṣu: in the hilly regions; vidhāvati: runs down, and scatters into streams; evam: in the same way; dharmān: the selves (of many qualities); pṛthak: different, separated, broken; paśyaṁ: seeing, percieiving; tān: all of them; eva: only; anuvidhāvati: one who runs after them
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । एवं मुनेर्विजानत आत्मा भवति गौतम ॥१५ ॥ ꕤ yathodakaṁ śuddhe śuddham-āsiktaṁ tādṛgeva bhavati । evaṁ
muner vijānata ātmā bhavati gautama ॥ 15 ॥
ꕤ O Gautama (Naciketā), just as the pure water poured into the pure water, verily becomes of the same essence of oneness. So also, the Self of an Awakened Sage, who is the knower (of Reality), becomes oneness with Brahman, Consciousness. yathā: just as; udakaṁ: pure water; śuddhe: into the pure; śuddham: pure; āsiktaṁ: poured; tādṛg: of the same quality or oneness; eva: verily; bhavati: becomes; evaṁ: so also; verse muner: awakened sage, being; vijānata: of the one who is knower; ātmā: Consciousness; bhavati: becomes; gautama: o gautama 2.1.15
॥ इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥
॥ iti kāṭhokapaniṣadi dvitīyādhyāye prathamā vallī ॥
Here ends the first part (vallī) of the second chapter (ādhyāya) of Kaṭhopaniṣad