Katha Upanishad

Kaṭha Upaniṣad Naciketā’s dialogue with Death Subhash Kak Chapman University 2023 Subhash Kak Kaṭha Upaniṣad Naciketā’s dialogue with Death ©Subhash Kak, 2023 CONTENTS Page Foreword 3 Invocation 5 First Adhyāya Vallī 1 Vallī 2 Vallī 3 6 23 36 Second Adhyāya Vallī 1 Vallī 2 Vallī 3 44 50 57 2 Kaṭha Upaniṣad Foreword I was very young when I first read the Kaṭha Upaniṣad and it absolutely electrified me. It is not only a book of great philosophical insight; it is also an aesthetically brilliant literary masterpiece. The setting is dramatic where a boy, Naciketā, disappointed in his father for giving away useless and old animals as gifts at a religious sacrifice, mockingly asks repeatedly as to who he (Naciketā) will be given to. The father ignores him first but at last in anger says that he is being given to Death. The son not wishing to make his father a liar sets out on his appointment with Death. The two meet and the dialogue between them touches upon the deepest mysteries of life and reality. Note the word for death, Yama, means “the dual”. Death is the twin to life, and without one, the other cannot be. There is not just one beginning and a grand exit, but countless small entrances and departures in every action and scheme. To live, one must die everyday, and not make a sound or sigh. This Upaniṣad has many echoes from the Bhagavad Gītā, including the idea of the individual as a chariot where the senses are the horses; the intellect, the charioteer; and the mind, the reins. Like the other Upaniṣads, it treads that middle ground between the two oppositions related to the body and consciousness. We sometimes feel one, sometimes the other, and this creates confusion and tension. There is another duality related to light and the contents of the mind revealed by it. So what are we? The light, or the contents of the mind? In reality, it is also a search for the “I”, the ego, which sits on top of the intellect and is normally hidden from the mind. In closing, the Upaniṣad informs that Yoga is one way to begin investigating the multi-dimensional landscape of the inner world. It instructs us to identify with the light rather than the objects on which 3 Subhash Kak is shines. Doing so shows us that consciousness binds all beings, which is a great foundation for ethics and morality. But it is not a teaching about running away from the world; it is about self-knowledge that gives us clarity on action and resolve. The Kaṭha Upaniṣad (also known as Kāṭhaka) is from the Kaṭha Saṃhitā of the Black Yajurveda. Stillwater June 8, 2023 4 Kaṭha Upaniṣad Invocation अथ कठोपनिषद् सह िाववतु सह िौ भुिक्तु सहवीर्यं करवावहै तेजस्व िावधीतम ु मा नवन षावहै शास्व िः शास्व िः शास्व िः oṃ atha kaṭhopaniṣad oṃ saha nāvavatu, saha nau bhunaktu, sahavīryaṃ karavāvahai tejasvi nāvadhītamastu, mā vidviṣāvahai oṃ śāntiḥ śāntiḥ śāntiḥ Om. May it protect us both. May it nourish us both. May we generate energy together. May our attainements be brilliant. May there be no dislike among us. Om. Peace. Peace. Peace. Note: The protector is the knowledge of reality (brahma-jñānam) being taught in the Upaniṣad. The thrice mention of peace concerns the three aspects of reality: existence, consciousness, and transformation (sat, cit, and ānanda). 5 Subhash Kak FIRST ADHYĀYA VALLĪ 1 1.1.1 उशि् ह वै वाजश्रवसिः सवववेदसं ददौ त ह िनिकेता िाम पुत्र आस oṃ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau tasya ha naciketā nāma putra āsa ||1.1.1|| 1.1.1 Vājaśravā, desirous of (heavenly) rewards, gave away all possessions [at the Viśvajit sacrifice]. He had a son named Naciketā. 1.1.2 तँ ह कुमारँ स ं दनिणासु िीर्यमािासु श्र ानववेश सोऽम त tam̐ ha kumāram̐ santaṃ dakṣiṇāsu nīyamānāsu śraddhāviveśa so’manyata ||1.1.2|| 1.1.2 When the final gifts [dakṣiṇā] were being distributed, faith came upon Naciketā, though he was still a boy. He thought… 6 Kaṭha Upaniṣad 1.1.3 पीतोदका ज৊तृणा दु ৊दोहा निररस्व र्यािः अि ा िाम ते लोका ाि् स गৢनत ता ददत् pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ anandā nāma te lokāstān sa gacchati tā dadat ||1.1.3|| 1.1.2 [He thought]: These cows have drunk water, eaten grass and given milk (for the last time), and their senses have lost vigor. He who gives these undoubtedly goes to joyless realms. Note: Giving old, decrepit cows as gift for the sake of appearances can only have bad consequences. 1.1.4 स होवाि नपतरं तत क ै मां दा न तीर्यं तृतीर्यं तँ होवाि मृ वे सीनत ा ददामीनत sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti ||1.1.4|| 1.1.4 He said: “Father, to whom will you give me?” He said this a second and a third time. Then his father replied: “I give you unto Death.” 7 Subhash Kak 1.1.5 बहूिामेनम प्रथमो बहूिामेनम म मिः नकँ स्व म कतव ं र्य र्याऽ करर नत bahūnāmemi prathamo bahūnāmemi madhyamaḥ kim̐ svidyamasya kartavyaṃ yanmayā’dya kariṣyati ||1.1.5|| 1.1.5 [Naciketā thought:] Among many I am the first, among many I am middling. What purpose of Yama will (my father) serve today by thus giving me (to Death)? Note: Naciketā is saying he is never the worst in any group, and wonders why his father is so mean and thoughtless. 1.1.6 अिुप स र्यथा पूवे प्रनतप नमव म विः प০ते स तथाऽपरे नमवाजार्यते पुििः anupaśya yathā pūrve pratipaśya tathā’pare sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ ||1.1.6|| 1.1.6 Naciketā said: Look back and see how it was with those who came before us and others. Like a (cereal) plant a mortal ripens and like a plant he is born again. 8 Kaṭha Upaniṣad 1.1.7 वै ािरिः प्रनवश नतनथर्ब्ाव णो गृहाि् त ैताँ शास्व ं कुववस्व हर वैव तोदकम् vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān tasyaitām̐ śāntiṃ kurvanti hara vaivasvatodakam ||1.1.7|| 1.1.7 Like fire, a brahmin guest enters a house; the householder pacifies him by giving him water, O Vaivasvata. Note: Vaivasvata is a son of Vivasvan (Sun). Just as the unattended fire will burn the house down, so does the bad karma set forth by ignoring a spiritual person. 1.1.8 आशाप्रतीिे संगतँ सूिृतां िे ापूते पुत्रपशूँ सवाव ि् एतद् वृङ्क्क्ते पुरुष ा मेधसो र्य ाि सनत र्ब्ा णो गृहे āśāpratīkṣe saṃgatam̐ sūnṛtāṃ ceṣṭāpūrte putrapaśūm̐śca sarvān etadvṛṅkte puruṣasyālpamedhaso yasyānaśnanvasati brāhmaṇo gṛhe ||1.1.8|| 1.1.8 A brahmin who has not been given a meal in a house impedes the foolish householder’s hopes and expectations and company, the merit of pleasing speech, and merit of good deeds and cattle and children as well. Note: Hospitality is the highest virtue. 9 Subhash Kak 1.1.9 नतस्रो रात्रीर्यव दवा ीगृवहे मेऽि ि् र्ब् िम ेऽ त नतनथिवम ु र्ब् ि् स्व िः मेऽ ु ा नत त्री रा ृणी tisro rātrīryadavātsīrgṛhe me‘naśnan brahmannatithirnamasyaḥ namaste’stu brahman svasti me’stu tasmātprati trīnvarānvṛṇīṣva ||1.1.9|| 1.1.9 [Death said:] O Brahmin, you, a venerable guest, have dwelt in my house three nights without a meal; therefore, choose now three boons, one for each night. O Brahmin, I bow to you, and may all be well with me. Note: Yama hopes these boons will balance out the penalty for the transgression. 10 Kaṭha Upaniṣad 1.1.10 शा संक िः सुमिा र्यथा ाद् वीतम ुगौतमो माऽनभ मृ ो सृ ं माऽनभवदे तीत एतत् त्रर्याणां प्रथमं वरं वृणे śāntasaṃkalpaḥ sumanā yathā syād vītamanyurgautamo mā’bhi mṛtyo tvatprasṛṣṭaṃ mā’bhivadetpratīta etat trayāṇāṃ prathamaṃ varaṃ vṛṇe ||1.1.10|| 1.1.10 [Naciketā said:] O Death, May Gautama, my father, be calm, cheerful and free from anger toward me. May he recognise and welcome me when I shall have been sent home by you. This I choose as the first of the three boons. Note: Gautama is another name of his father, Vājaśravā, and yet another is Auddālaki Ᾱruṇi, as in the next verse. 1.1.11 र्यथा पुर ाद् भनवता प्रतीत औ ालनकरारुनणमव सृ िः सुखँ रात्रीिः शनर्यता वीतम ुिः ां द नशवा ृ ुमुखात् प्रमुक्तम् yathā purastād bhavitā pratīta auddālakirāruṇirmatprasṛṣṭaḥ sukham̐ rātrīḥ śayitā vītamanyuḥ tvāṃ dadṛśivānmṛtyumukhāt pramuktam ||1.1.11|| 1.1.11 [Death said:] By my command, your father, Auddālaki Ᾱruṇi, will recognise you and be towards you as before. Having seen you freed from the jaws of death, he shall sleep peacefully at night and bear no anger against you. 11 Subhash Kak 1.1.12 गे लोके ि भर्यं नकंििास्व ि तत्र ं ि जरर्या नबभेनत उभे ती ाव ऽशिार्यानपपासे शोकानतगो मोदते गवलोके svarge loke na bhayaṃ kiṃcanāsti na tatra tvaṃ na jarayā bibheti ubhe tīrtvā’śanāyāpipāse śokātigo modate svargaloke ||1.1.12|| 1.1.12 [Naciketā said:] There is no fear whatsoever in the heavens. (Since) you are not there, no one is afraid of old age. Leaving behind hunger and thirst and beyond the reach of sorrow, all rejoice in heaven. 1.1.13 स मन্ँ ৓वम ेनष मृ ो प्रर्ब्ूनह ँ श्र धािार्य म म् गवलोका अमृत ं भज एतद् न तीर्येि वृणे वरे ण sa tvamagnim̐ svargyamadhyeṣi mṛtyo prabrūhi tvam̐ śraddadhānāya mahyam svargalokā amṛtatvaṃ bhajanta etad dvitīyena vṛṇe vareṇa ||1.1.13|| 1.1.13 You know, O Death, the fire (sacrifice) that leads to heaven. Explain it to me, for I am full of faith. (By that) heaven-seekers attain immortality. This I choose as the second boon. 12 Kaṭha Upaniṣad 1.1.14 प्र ते र्ब्वीनम तदु मे निबोध ৓वमन্ं िनिकेतिः प्रजािि् अि लोकास्व मथो प्रनत ां नवस्व मेतं निनहतं गुहार्याम् pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām ||1.1.14|| 1.1.14 [Death said:] I know well the fire (sacrifice), O Naciketā, that leads to heaven and I will teach it to you. Learn from me, and know this [secret] as a means of attaining eternal heaven, the support of the universe, which dwells in the hearts of the wise. 1.1.15 लोकानदमन্ं तमुवाि त ै र्या इ का र्यावतीवाव र्यथा वा स िानप त अथा वद थोक्तं मृ ुिः पुिरे वाह तु िः lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā sa cāpi tatpratyavadadyathoktaṃ athāsya mṛtyuḥ punarevāha tuṣṭaḥ ||1.1.15|| 1.1.15 [Yama] told him about the fire that is the source of the worlds and what bricks were to be gathered and how many [for the altar]. [Naciketā] repeated all this as had been told. Then Death, being pleased with him, spoke again. 13 Subhash Kak 1.1.16 तमर्ब्वीत् प्रीर्यमाणो महा ा वरं तवेहा ददानम भूर्यिः तवैव िा ा भनवताऽर्यमन্िः सृ৛ां िेमामिेकरूपां गृहाण tamabravīt prīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ tavaiva nāmnā bhavitā’yamagniḥ sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa ||1.1.16|| 1.1.16 The Mahātmā [Death] being well pleased, said to him [Naciketā]: I will now give you another boon: this fire shall be named after you. Take also from me this many-colored garland. 1.1.17 नत्रणानिकेतस्व नभरे सस्व ं नत्रकमवकृ रनत ज मृ ू र्ब् ज৯ं दे वमी਍ं नवनद ा नििा ेमाँ शास्व म मेनत triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemām̐ śāntimatyantameti ||1.1.17|| 1.1.17 One who has performed thrice this Nāciketa sacrifice, has been instructed by the three [father, mother, and the preceptor] and has performed three duties, overcomes birth and death, and having known this fire born of Brahman, and realised that worshipful and luminous [Agni], he attains supreme peace. 14 Kaṭha Upaniṣad 1.1.18 नत्रणानिकेत र्यमेतन नद ा र्य एवं नव ाँ न िुते िानिकेतम् स मृ ुपाशाि् पुरतिः प्रणो शोकानतगो मोदते गवलोके triṇāciketastrayametadviditvā ya evaṃ vidvām̐ścinute nāciketam sa mṛtyupāśān purataḥ praṇodya śokātigo modate svargaloke ||1.1.18|| 1.1.18 He who, having known the three, thrice performs the Nāciketa sacrifice, throws off, even here, the chains of death, overcomes grief and rejoices in heaven. 1.1.19 एष तेऽन্िवनिकेतिः ৓ो र्यमवृणीथा न तीर्येि वरे ण एतमन্ं तवैव प्रवশस्व जिासिः तृतीर्यं वरं िनिकेतो वृणी eṣa te’gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa etamagniṃ tavaiva pravakṣyanti janāsaḥ tṛtīyaṃ varaṃ naciketo vṛṇīṣva ||1.1.19|| 1.1.19 This, O Naciketā, is your Fire-sacrifice, which leads to heaven, which you have chosen as your second boon. People will call this fire by your name. Now, O Naciketā, choose the third boon. 15 Subhash Kak 1.1.20 र्येर्यं प्रे ते नवनिनक ा मिु े ऽ एतन ी ेके िार्यम ीनत िैके ामिुनश र्याऽहं वराणामेष वर ृतीर्यिः yeyaṃ prete vicikitsā manuṣye‘stītyeke nāyamastīti caike etadvidyāmanuśiṣṭastvayā’haṃ varāṇāmeṣa varastṛtīyaḥ ||1.1.20|| 1.1.20 [Naciketā said:] There is this doubt when a man is dead that some say that he exists, others (say) that he does not. This I should like to know, to be taught by you. This is the third of my boons. 1.1.21 दे वैरत्रानप नवनिनकस्व तं पुरा ि नह सुनव৯ेर्यमणुरेष धमविः अ ं वरं िनिकेतो वृणी मा मोपरो ीरनत मा सृजैिम् devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam ||1.1.21|| 1.1.21 [Death said:] On this subject even the gods formerly had doubts. It is not easy to understand; the nature of Ātman is subtle. Choose therefore, O Naciketā, some other boon. Do not press me, release me from it. 16 Kaṭha Upaniṣad 1.1.22 दे वैरत्रानप नवनिनकस्व तं नकल ं ि मृ ो र्य सु৯ेर्यमा वक्ता िा िा ो वर ा ग ोिल ु एत ो कन त् devairatrāpi vicikitsitaṃ kila tvaṃ ca mṛtyo yanna sujñeyamāttha vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit ||1.1.22|| 1.1.22 [Naciketā said:] O Death, even the gods have doubts about it, and you have declared it is not easy to understand. But another teacher like you cannot be found, and there is no other boon comparable to this. 1.1.23 शतार्युषिः पुत्रपौत्रा ृणी ा बहू शूि् हस्व नहरਘम ाि् भूमेमवहदार्यतिं वृणी र्यं ि जीव शरदो र्यावनदৢनस śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūn hastihiraṇyamaśvān bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi ||1.1.23|| 1.1.23 [Death said:] Choose sons and grandsons who shall live a hundred years, many animals, elephants, gold, and horses. Choose a vast domain on earth; live here as many years as you desire. 17 Subhash Kak 1.1.24 एत ु ं र्यनद म से वरं वृणी नव ं निरजीनवकां ि महाभूमौ िनिकेत कामािां मेनध ा कामभाजं करोनम etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi ||1.1.24|| 1.1.24 If you seek any other boon equal to this, choose it. Choose wealth and a long life. O Naciketā, be (king) of the wide earth. I will make you the enjoyer of all desires. 18 Kaṭha Upaniṣad 1.1.25 र्ये र्ये कामा दु लवभा म वलोके सवाव ि् कामाँ तिः प्राथवर्य इमा रामािः सरथािः सतूर्याव ि ही शा ल आनभमव िीर्या मिु ैिः ानभिः पररिारर्य िनिकेतो मरणं माऽिुप्रािीिः ye ye kāmā durlabhā martyaloke sarvān kāmām̐śchandataḥ prārthayasva imā rāmāḥ sarathāḥ satūryā na hīdṛśā lambhanīyā manuṣyaiḥ ābhirmatprattābhiḥ paricārayasva naciketo maraṇaṃ mā’nuprākṣīḥ ||1.1.25|| 1.1.25 Whatever desires are difficult to fulfill in this mortal world, choose them as you wish. These fair maidens, with their chariots and musical instruments, unobtainable by men, I grant to you, they shall wait upon you. But, O Naciketā, do not ask me about death. 19 Subhash Kak 1.1.26 ोभावा म व र्यद कैतत् सवेंनिर्याणां जरर्यंनत तेजिः अनप सवं जीनवतम तवैव वाहा मेव व िृ गीते śvobhāvā martyasya yadantakaitat sarveṃdriyāṇāṃ jarayaṃti tejaḥ api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte ||1.1.26|| 1.1.26 [Naciketā said:] All these endure only till tomorrow, O Death. They exhaust the vigor of the senses, and even the longest life is short. Keep the horses, dances and songs for yourself. 1.1.27 ि नव ेि तपवणीर्यो मिु ो ल ामहे नव मिाक्ष्म िे ा जीनव ामो र्यावदीनश नस वर ं ु मे वरणीर्यिः स एव na vittena tarpaṇīyo manuṣyo lapsyāmahe vittamadrākṣma cettvā jīviṣyāmo yāvadīśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva ||1.1.27|| 1.1.27 Wealth can never satisfy a man. Moreover, since I have seen you, I shall certainly obtain wealth, and I shall live as long as you command. That boon alone is to be chosen for me. 20 Kaṭha Upaniṣad 1.1.28 अजीर्यवताममृतािामुपे जीर्यव विः क्वधिः थिः प्रजािि् अनभ ार्यि् वणवरनतप्रमोदाि् अनतदीर्घे जीनवते को रमेत ajīryatāmamṛtānāmupetya jīryanmartyaḥ kvadhaḥsthaḥ prajānan abhidhyāyan varṇaratipramodān atidīrghe jīvite ko rameta ||1.1.28|| 1.1.28 Having reached the imperishable, immortal ones, how can a mortal with the knowledge of being perishable exult in a long life, even considering the enjoyments of dancing and singing? 21 Subhash Kak 1.1.29 र्यस्व न दं नवनिनक स्व मृ ो र्य ा रार्ये महनत र्ब्ूनह ि त् र्योऽर्यं वरो गूढमिुप्रनव ो िा ं त ा निकेता वृणीते इनत काठकोपनिषनद प्रथमा ार्ये प्रथमा व ी yasminnidaṃ vicikitsanti mṛtyo yatsāmparāye mahati brūhi nastat yo’yaṃ varo gūḍhamanupraviṣṭo nānyaṃ tasmānnaciketā vṛṇīte ||1.1.29|| iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī 1.1.29 Tell me, O Death, of the great hereafter regarding which there is doubt. Naciketā shall not choose any other boon than that about the mystery. This completes Kāṭhaka Upaniṣad’s first chapter’s first vallī 22 Kaṭha Upaniṣad VALLĪ 2 1.2.1 अ ৢरेर्योऽ दु तैव प्रेर्ये उभे िािाथे पुरुषँ नसिीतिः तर्योिः श्रेर्य आददाि भवनत हीर्यतेऽथाव साधु उ प्रेर्यो वृणीते anyacchreyo’nyadutaiva preyaste ubhe nānārthe puruṣam̐ sinītaḥ tayoḥ śreya ādadānasya sādhu bhavati hīyate’rthādya u preyo vṛṇīte ||1.2.1|| 1.2.1 [Death said:] The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the goal. Note: These two (śreyas or good, and preyas or pleasant) may also be seen to bind the puruṣa within the individual. 1.2.2 श्रेर्य प्रेर्य मिु मेतिः तौ स री नवनविस्वक्त धीरिः श्रेर्यो नह धीरोऽनभ प्रेर्यसो वृणीते प्रेर्यो म ो र्योगिेमाद् वृणीते śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ śreyo hi dhīro’bhi preyaso vṛṇīte preyo mando yogakṣemādvṛṇīte ||1.2.2|| 1.2.2 Both the good and the pleasant approach man: the wise examines them well and discriminates. The wise prefers the good to the pleasant, but the fool chooses the pleasant out of attachment and avarice. 23 Subhash Kak 1.2.3 स ं नप्रर्यास्व र्यरूपां कामाि् अनभ ार्य निकेतोऽ स्रािीिः िैतां सृ৛ां नव मर्यीमवा ो र्य ां म৪स्व बहवो मिु ािः sa tvaṃ priyānpriyarūpāṃśca kāmān abhidhyāyannaciketo’tyasrākṣīḥ naitāṃ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ ||1.2.3|| 1.2.3 So, you Naciketā, after pondering well have renounced the pleasant and the desirable, you have renounced them all. You have not taken the path of wealth into which many men sink. 1.2.4 दू रमेते नवपरीते नवषूिी अनव ा र्या ि नव ेनत ৯ाता नव ाभीस्व िं िनिकेतसं म े ि ा कामा बहवोऽलोलुप dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo’lolupanta ||1.2.4|| 1.2.4 Wide apart and leading to different ends are these two: avidyā (outer knowledge) and what is known as vidyā (inner knowledge). I regard you, O Naciketā, to be seeking vidyā; for even many desirable object could not shake you. 24 Kaṭha Upaniṣad 1.2.5 अनव ार्याम रे वतवमािािः र्यं धीरािः पस्वਔतं म मािािः द माणािः पररर्यस्व मूढा अ ेिैव िीर्यमािा र्यथा ािः avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ||1.2.5|| 1.2.5 Fools, who think they are wise scholars and dwell in ignorance, go round and round, staggering to and fro, like the blind led by the blind. 1.2.6 ि सा रार्यिः प्रनतभानत बालं प्रमा ं नव मोहे ि मूढम् अर्यं लोको िास्व पर इनत मािी पुििः पुिववशमाप ते मे na sāmparāyaḥ pratibhāti bālaṃ pramādyantaṃ vittamohena mūḍham ayaṃ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ||1.2.6|| 1.2.6 The hereafter never reveals itself to a child, a person devoid of discrimination, heedless and perplexed by the delusion of wealth. “This world alone exists,” he thinks, “and there is no other.” Again and again he comes into my [Death’s] clutches. 25 Subhash Kak 1.2.7 श्रवणार्यानप बहुनभर्यो ि ल िः शृਙ ोऽनप बहवो र्यं ि नवद् र्युिः आ र्यो वक्ता कुशलोऽ ल ा आ र्यो ৯ाता कुशलािुनश िः śravaṇāyāpi bahubhiryo na labhyaḥ śṛṇvanto’pi bahavo yaṃ na vidyuḥ āścaryo vaktā kuśalo’sya labdhā āścaryo jñātā kuśalānuśiṣṭaḥ ||1.2.7|| 1.2.7 Many never even hear of it; many having heard of it, do not comprehend. Wonderful is its teacher, and clever is the pupil. Wonderful is he who comprehends it [when] taught by an able preceptor. 1.2.8 ि िरे णावरे ण प्रोक्त एष सुनव৯ेर्यो बहुधा नि माििः अि प्रोक्ते गनतरत्र िास्व अणीर्याि् तर्क्वमणुप्रमाणात् na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ ananyaprokte gatiratra nāsti aṇīyān hyatarkyamaṇupramāṇāt ||1.2.8|| 1.2.8 This (Ᾱtman) can never be well understood if taught by an inferior person, eve if much contemplated over. Unless taught by another [knowledgeable one] there is no way to it. Subtler than the subtlest, it is beyond arguments. 26 Kaṭha Upaniṣad 1.2.9 िैषा तकेण मनतरापिेर्या प्रोक्ता ेिैव सु৯ािार्य प्रे र्यां मापिः स धृनतबवतानस ा ङ्क्िो भूर्या निकेतिः प्र ा naiṣā tarkeṇa matirāpaneyā proktānyenaiva sujñānāya preṣṭha yāṃ tvamāpaḥ satyadhṛtirbatāsi tvādṛṅno bhūyānnaciketaḥ praṣṭā ||1.2.9|| 1.2.9 O dearest, this knowledge cannot be attained by reasoning and it not easy of comprehension for the inquirer when taught by another. Naciketā, you are one of true resolve. May there be an inquirer like you. 1.2.10 जािा ि हं शेवनधरर नि ं ध्रुवैिः प्रा ते नह ध्रुवं तत् ततो मर्या िानिकेतन तोऽन্िः अनि ैिव ैिः प्रा वािस्व नि म् jānāmyahaṃ śevadhirityanityaṃ na hyadhruvaiḥ prāpyate hi dhruvaṃ tat . tato mayā nāciketaścito’gniḥ anityairdravyaiḥ prāptavānasmi nityam ||1.2.10|| 1.2.10 [Death said:] I know that all treasure is ephemeral. Neither can one obtain the permanent from the impermanent. Yet I have performed the Nāciketa fire [sacrifice] with non-eternal things and attained what is eternal. 27 Subhash Kak 1.2.11 काम ास्व ं जगतिः प्रनत ां क्रतोराि मभर्य पारम् ोममहदु रुगार्यं प्रनत ां ਆा धृ ा धीरो िनिकेतोऽ स्रािीिः kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāram stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo’tyasrākṣīḥ ||1.2.11|| 1.2.11 Having see the fulfilment of desires, honor in the world, the rewards of sacrifices, crossing over to beyond fear, great wealth, exalted resort, and the foundation of life, you as a wise person have rejected all with firm resolve. 1.2.12 तं दु दवशं गूढमिुप्रनव ं गुहानहतं ग रे ं पुराणम् अ ा र्योगानधगमेि दे वं म ा धीरो हषवशोकौ जहानत taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti ||1.2.12|| 1.2.12 That, who is difficult to see, subtle, immanent, established in the cave of the heart, residing in the body, the ancient, effulgent one is (apprehended) by yoga on the inner self. Knowing this, the wise, relinquish joy and sorrow. 28 Kaṭha Upaniṣad 1.2.13 एतৢु ा स ररगृ म विः प्रवृ ध वमणुमेतमा स मोदते मोदिीर्यँ नह ल ा नववृतँ स िनिकेतसं म े etacchrutvā samparigṛhya martyaḥ pravṛhya dharmyamaṇumetamāpya sa modate modanīyam̐ hi labdhvā vivṛtam̐ sadma naciketasaṃ manye ||1.2.13|| 1.2.13 Having heard this, the mortal who comprehends through subtle discrimination that it is inseparable from dharma, attains it. He rejoices, having obtained the enjoyable. I think this house is open for Naciketā. 1.2.14 अ त्र धमाव द त्राधमाव द त्रा ाਚृताकृतात् अ त्र भूताৡ भ र्य ाৡ नस त द anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt anyatra bhūtācca bhavyācca yattatpaśyasi tadvada ||1.2.14|| 1.2.14 [Naciketā said:] That which you see as different from dharma and adharma, different from cause and effect, and different from what has been and what is to be, tell me That. 29 Subhash Kak 1.2.15 सवे वेदा र्य दमामिस्व तपाँ नस सवाव नण ि र्य दस्व र्यनदৢ ो र्ब् िर्यं िरस्व त े पदँ सं ग्रहे ण र्ब्वी ोनम ेतत् sarve vedā yatpadamāmananti tapāgͫsi sarvāṇi ca yadvadanti yadicchanto brahmacaryaṃ caranti tatte padagͫ saṃgraheṇa bravīmyomityetat ||1.2.15|| 1.2.15 [Death said:] The goal which all the Vedas declare, which all austerities proclaim, and desiring which they lead the path of Brahman, I tell you briefly. It is Om. 1.2.16 एत ेवािरं र्ब् एत ेवािरं परम् एत ेवािरं ৯ा ा र्यो र्यनदৢनत त तत् etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat ||1.2.16|| 1.2.16 This syllable is indeed Brahman; this syllable is the highest. By knowing this syllable, one obtains all desires. 30 Kaṭha Upaniṣad 1.2.17 एतदाल िँ श्रे मेतदाल िं परम् एतदाल िं ৯ा ा र्ब् लोके महीर्यते etadālambanam̐ śreṣṭhametadālambanaṃ param etadālambanaṃ jñātvā brahmaloke mahīyate ||1.2.17|| 1.2.17 This is the best support, this is the highest support. Knowing this support, one is esteemed in the Brahmaloka [the world of Brahman]. 1.2.18 ि जार्यते निर्यते वा नवपन ि् िार्यं कुतन बभूव कन त् अजो नि िः शा तोऽर्यं पुराणो ि ह ते ह मािे शरीरे na jāyate mriyate vā vipaścin nāyaṃ kutaścinna babhūva kaścit ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre ||1.2.18|| 1.2.18 The knowing self is not born, nor does it die. It has not come from anything, neither does anything come from it. This unborn, eternal, everlasting and ancient, is not destroyed when the body is destroyed. 31 Subhash Kak 1.2.19 ह ा िे ते ह ुँ हत े उभौ तौ ि नवजािीतो िार्यँ हस्व ते हतम् ि ह ते hantā cenmanyate hantum̐ hataścenmanyate hatam ubhau tau na vijānīto nāyam̐ hanti na hanyate ||1.2.19|| 1.2.19 If the killer thinks he kills and if the killed thinks he is killed, neither of them knows it. The self kills not, nor is it killed. Note: Bhagavad Gītā 2.19-20 1.2.20 अणोरणीर्या हतो महीर्यािा ाऽ तमक्रतुिः प ज ोनिवनहतो गुहार्याम् नत वीतशोको धातुप्रसादा नहमािमा ििः aṇoraṇīyānmahato mahīyānātmā’sya jantornihito guhāyām tamakratuḥ paśyati vītaśoko dhātuprasādānmahimānamātmanaḥ ||1.2.20|| 1.2.20 The Ātman, smaller than the smallest, greater than the greatest, dwells in the heart of all creatures. The desireless, free from grief, apprehends the glory of the Ātman through the tranquillity of the senses and the mind. 32 Kaṭha Upaniṣad 1.2.21 आसीिो दू रं व्रजनत शर्यािो र्यानत सववतिः क ं मदामदं दे वं मद ो ৯ातुमहव नत āsīno dūraṃ vrajati śayāno yāti sarvataḥ kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati ||1.2.21|| 1.2.21 Though sitting still, it travels far; though lying down, it goes everywhere. Who besides me can know that luminous being who rejoices and rejoices not? 1.2.22 अशरीरँ शरीरे िव थे वस्व थतम् महा ं नवभुमा ािं म ा धीरो ि शोिनत aśarīram̐ śarīreṣvanavastheṣvavasthitam mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ||1.2.22|| 1.2.22 The wise person does not grieve, knowing the bodiless, all-pervading supreme Ātman dwells in impermanent bodies. 33 Subhash Kak 1.2.23 िार्यमा ा प्रवििेि ल ो ि मेधर्या ि बहुिा श्रुतेि र्यमेवैष वृणुते तेि ल त िः ैष आ ा नववृणुते तिूँ ाम् nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena . yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute tanūgͫ svām ||1.2.23|| 1.2.23 This Ātman cannot be attained by the study of the Vedas, nor by intellect, or by hearing. It is attained by him alone whom it chooses. To such one the Ātman reveals its own form. 1.2.24 िानवरतो दु ररता ाशा ो िासमानहतिः िाशा मािसो वाऽनप प्र৯ािेिैिमा ुर्यात् nāvirato duścaritānnāśānto nāsamāhitaḥ nāśāntamānaso vā’pi prajñānenainamāpnuyāt ||1.2.24|| 1.2.24 One who has not turned away from wickedness, is not tranquil and subdued and whose mind is not at peace, cannot attain the Ᾱtman. It cannot ever be attained through (outer) knowledge. Note: Outer knowledge is concerned only with the material world, and the Ātman is not a product of it. 34 Kaṭha Upaniṣad 1.2.25 र्य र्ब् मृ ुर्यव ि ित्रं ि उभे भवत ओदििः ोपसेििं क इ ा वेद र्यत्र सिः इनत काठकोपनिषनद प्रथमा ार्ये न तीर्या व ी yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ ||1.2.25|| iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī 1.2.25 Who [Ka: Prajāpati], then, knows where he is? He to whom brahmins and kṣatriyas are mere food, and Death but a condiment. Note: Ka is both “who” and the creator, Prajāpati. One way to know what death is to know what birth is. This completes Kāṭhaka Upaniṣad’s first chapter’s second vallī 35 Subhash Kak VALLĪ 3 1.3.1 ऋतं नपब ौ सुकृत लोके गुहां प्रनव ौ परमे पराधे छार्यातपौ र्ब् नवदो वदस्व प৽ा্र्यो र्ये ि नत्रणानिकेतािः ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ ||1.3.1|| 1.3.1 There are two in the world who dwell in the intellect of the cavity of the heart, enjoying the fruits of their good deeds. The knowers of Brahman describe them as light and shade, as do those householders who maintain five fires, and have thrice performed the Nāciketa sacrifice. Note: These two are the Ātman and the jīva, which are light and shade, respectively. The mind is illuminated by this light. 1.3.2 र्यिः सेतुरीजािािामिरं र्ब् र्यत् परम् अभर्यं नततीषवतां पारं िानिकेतँ शकेमनह yaḥ seturījānānāmakṣaraṃ brahma yat param abhayaṃ titīrṣatāṃ pāraṃ nāciketam̐ śakemahi ||1.3.2|| 1.3.2 The performing of the Nāciketa is the bridge for the sacrificers; and the supreme, imperishable Brahman is sought by those who wish to cross over to where there is no fear and there is freedom. 36 Kaṭha Upaniṣad 1.3.3 आ ािँ रनथतं नवस्व शरीरँ रथमेव तु बुस्व ं तु सारनथं नवस्व मििः प्रग्रहमेव ि ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca ||1.3.3|| 1.3.3 Know the Ātman to be the master of the chariot; the body, the chariot; the intellect, the charioteer; and the mind, the reins. Note: Bhagavad Gītā 6.34 for this and the next verses. 1.3.4 इस्व र्यानण हर्यािाहुनववषर्याँ ेषु गोिराि् आ ेस्व र्यमिोर्युक्तं भोक्ते ाहुमविीनषणिः indriyāṇi hayānāhurviṣayām̐ steṣu gocarān ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ ||1.3.4|| 1.3.4 The senses, they say, are the horses; the sense-objects, their paths. The wise call the Ātman, united with the body, the senses and the mind, the enjoyer. 37 Subhash Kak 1.3.5 र्य नव৯ािवा भव र्युक्तेि मिसा सदा त ेस्व र्याਘव ानि दु ा ा इव सारथेिः yastvavijñānavānbhavatyayuktena manasā sadā tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ ||1.3.5|| 1.3.5 One whose mind is always distracted, and lacks understanding, then the senses become uncontrollable, like the vicious horses of a charioteer. 1.3.6 र्य ु नव৯ािवा भवनत र्युक्तेि मिसा सदा त ेस्व र्यानण व ानि सद ा इव सारथेिः yastu vijñānavānbhavati yuktena manasā sadā tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ ||1.3.6|| 1.3.6 But he whose mind is always restrained, possesses discrimination, then the senses are controllable, like the good horses of a charioteer. 38 Kaṭha Upaniṣad 1.3.7 र्य नव৯ािवा भव मि िः सदाऽशुनििः ि स त दमा ोनत संसारं िानधगৢनत yastvavijñānavānbhavatyamanaskaḥ sadā’śuciḥ na sa tatpadamāpnoti saṃsāraṃ cādhigacchati ||1.3.7|| 1.3.7 One devoid of proper understanding, thoughtless and impure, never attains that goal, but enters and remains in saṃsāra (in karmic chain, without freedom). 1.3.8 र्य ु नव৯ािवा भवनत समि स तु त दमा ोनत र्य िः सदा शुनििः ाद् भू र्यो ि जार्यते yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ sa tu tatpadamāpnoti yasmādbhūyo na jāyate ||1.3.8|| 1.3.8 But one who is intelligent, thoughtful, and pure, attains that state from which one is not born again. Note: “Not born again” imples freedom from the karmic chain. 39 Subhash Kak 1.3.9 नव৯ािसारनथर्यव ु मििः प्रग्रहवा रिः सोऽ ििः पारमा ोनत तन ोिः परमं पदम् vijñānasārathiryastu manaḥ pragrahavānnaraḥ so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam ||1.3.9|| 1.3.9 A man who has intellect as his charioteer and who holds the reins of the mind firmly, reaches the end of the journey, which is the supreme place of Viṣṇu. 1.3.10 इस्व र्ये मिस िः परा थाव अथे परं मििः ु परा बुस्व बुव े रा ा महा रिः indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ manasastu parā buddhirbuddherātmā mahānparaḥ ||1.3.10|| 1.3.10 Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect is the Great Ātman. 1.3.11 महतिः परम क्तम क्ता ुरुषिः परिः पुरुषा परं नकंनि ा का ा सा परा गनतिः mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ ||1.3.11|| 1.3.11 Beyond [the Ātman] is the Unmanifest, beyond the Unmanifest the Puruṣa. Beyond the Puruṣa there is nothing: this is the end, the Supreme Goal. 40 Kaṭha Upaniṣad 1.3.12 एष सवेषु भूतेषु गूढोऽऽ ा ि प्रकाशते ते ৔र्या बु ा सूक्ष्मर्या सूक्ष्मदनशवनभिः eṣa sarveṣu bhūteṣu gūḍho”tmā na prakāśate dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ 1.3.12|| 1.3.12 This Ātman hidden in all beings is not revealed, but is seen by profound seers through their one-pointed and subtle intellect. 1.3.13 र्यৢे ाয়िसी प्रा৯ ৢे ৫ाि आ नि ৯ािमा नि महनत निर्यৢे ৢे ৢा आ नि yacchedvāṅmanasī prājñastadyacchejjñāna ātmani jñānamātmani mahati niyacchettadyacchecchānta ātmani ||1.3.13|| 1.3.13 The wise person should merge the speech in the mind, the mind in the intellect; he should merge the intellect in the great self [Hiraṇyagarbha] and that is the self of peace. Note: Hiraṇyagarbha is the creative self that is seen in dreams or other outof-box imagination, which is not constrained by the conditions of the physical reality. 41 Subhash Kak 1.3.14 उन त जाग्रत प्रा वरान बोधत िुर धारा निनशता दु र र्या दु गं पथ ਚवर्यो वदस्व uttiṣṭhata jāgrata prāpya varānnibodhata kṣurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti ||1.3.14|| 1.3.14 Arise, awake. approach the great and learn. The wise say: like the sharp edge of a razor, narrow is that path, hard to tread and difficult to cross. 1.3.15 अश म शवमरूपम र्यं तथाऽरसं नि मग वৡ र्यत् अिा ि ं महतिः परं ध्रुवं नििा त ृ ुमुखात् प्रमु০ते aśabdam asparśam arūpamavyayaṃ tathā’rasaṃ nityamagandhavacca yat anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhāt pramucyate ||1.3.15|| 1.3.15 Having realised that [Ātman], which is soundless, contactless, formless, imperishable, without taste, eternal, without smell, without beginning or end, beyond the Mahat, immutable, one is released from the jaws of death. Note: Mahat is universe’s intelligence 42 Kaṭha Upaniṣad 1.3.16 िानिकेतमुपाূािं मृ ुप्रोक्तँ सिातिम् उक्त्वा श्रु ा ि मेधावी र्ब् लोके महीर्यते nāciketamupākhyānaṃ mṛtyuproktam̐ sanātanam uktvā śrutvā ca medhāvī brahmaloke mahīyate ||1.3.16|| 1.3.16 The intelligent person who has heard and related the eternal story of Naciketā, told by Death, is cherished in the world of Brahman. 1.3.17 र्य इमं परमं गु ं श्रावर्येद् र्ब् संसनद प्रर्यतिः श्रा काले वा तदाि तदाि ार्य क ार्य क ते त इनत इनत काठकोपनिषनद प्रथमा ार्ये तृतीर्या व ी ya imaṃ paramaṃ guhyaṃ śrāvayed brahmasaṃsadi prayataḥ śrāddhakāle vā tadānantyāya kalpate tadānantyāya kalpata iti ||1.3.17|| iti kāṭhakopaniṣadi prathamādhyāye tṛtīyā vallī 1.3.17 And one who recites this mysterious (story) in an assembly of Brahmins or at a śrāddha ceremony obtains unlimited rewards. This completes Kāṭhaka Upaniṣad’s first chapter’s third vallī 43 Subhash Kak SECOND ADHYĀYA VALLĪ 1 2.1.1 परान৽ खानि तृणत् ा राङ्क्प कन र्य ू - नत िा रा ि् ीरिः प्र गा ािमैि- दावृ ििुरमृत नमৢि् parāñci khāni vyatṛṇat svayambhūstasmātparāṅpaśyati nāntarātman kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan ||2.1.1|| 2.1.1 [Death said:] The self-existent has made the sense-organs (so) limited that they only go outward, and so a man perceives only the external and not the inner self. But a wise person, desirous of immortality, turns his eyes in and sees the inner self. 2.1.2 पराििः कामाििुर्यस्व े मृ ोर्यवस्व नवतत बालापाशम् अथ धीरा अमृत ं नवनद ा ध्रुवमध्रुवेस्व ह ि प्राथवर्य े parācaḥ kāmānanuyanti bālāste mṛtyoryanti vitatasya pāśam atha dhīrā amṛtatvaṃ viditvā dhruvamadhruveṣviha na prārthayante ||2.1.2|| 2.1.2 The youth pursue outer pleasures and fall into the snare of extensive death. The wise in the midst of the ephemeral, and having known immortality, do not desire in this world. 44 Kaṭha Upaniṣad 2.1.3 र्येि रूपं रसं ग ं श ाि् शाव ँ मैथुिाि् एतेिैव नवजािानत नकमत्र पररनश ते एत ै तत् yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāgͫśca maithunān etenaiva vijānāti kimatra pariśiṣyate | etadvai tat ||2.1.3|| 2.1.3 That is by which one knows form, taste, smell, sounds, touches and carnal pleasures. What else remains? This, verily, is That. 2.1.4 ा ं जागररता ं िोभौ र्येिािुप नत महा ं नवभुमा ािं म ा धीरो ि शोिनत svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ||2.1.4|| 2.1.4 That is by which one perceives the objects in dream or in waking state. Having realized that vast, all-pervading Ātman, the wise do not grieve. 2.1.5 र्य इमं म दं वेद आ ािं जीवमस्व कात् ईशािं भूतभ ि ततो नवजुगु ते एत ै तत् ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat ||2.1.5|| 2.1.5 He who knows this Ātman, ever near, the enjoyer of honey, the Lord of the past and the future, does not fear. This, verily, is That. 45 Subhash Kak 2.1.6 र्यिः पूवं तपसो जातम गुहां प्रनव नत िः पू ववमजार्यत ं र्यो भूतेनभ वप त एत ै तत् yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata. etadvai tat ||2.1.6|| 2.1.6 That who was born first of knowledge, born even prior to the waters and with the elements, dwells having entered in the cave of the heart, sees. This, verily, is That. 2.1.7 र्या प्राणेि संभव नदनतदे वतामर्यी गुहां प्रनव नत ीं र्या भूतेनभ वजार्यत एत ै तत् yā prāṇena saṃbhavatyaditirdevatāmayī guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata. etadvai tat ||2.1.7|| 2.1.7 That who manifests the goddess Aditi in the form of prāṇas, and who was created with the elements, dwells having entered the cave of the heart, knows. This, verily, is That. 46 Kaṭha Upaniṣad 2.1.8 अरਘोनिवनहतो जातवेदा गभव इव सुभृतो गनभवणीनभिः नदवे नदवे ई਍ो जागृवस्व हव नव स्व मविु ेनभरन্िः एत ै तत् araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ. etadvai tat ||2.1.8|| 2.1.8 Agni, hidden in the fire-sticks and well protected like the foetus in the womb by the mother, is worshipped day after day by awakened men and by the offerers of sacrifices. This, verily, is That. 2.1.9 र्यत ोदे नत सूर्योऽ ं र्यत्र ि गৢनत तं दे वािः सवेऽनपवता दु िा ेनत क ि एत ै तत् yataścodeti sūryo’staṃ yatra ca gacchati taṃ devāḥ sarve’rpitāstadu nātyeti kaścana. etadvai tat ||2.1.9|| 2.1.9 Whence the sun rises and where it goes to set, that into whom are all the gods dedicated, and whom none can go beyond. This, verily, is That. 2.1.10 र्यदे वेह तदमुत्र र्यदमुत्र तदस्व ह मृ ोिः स मृ ुमा ोनत र्य इह िािेव प नत yadeveha tadamutra yadamutra tadanviha mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati ||2.1.10|| 2.1.10 What is here, the same is there, and what is there, the same is here. He goes from death to death if he sees any difference here. 47 Subhash Kak 2.1.11 मिसैवेदमा ं िेह िािाऽस्व नकंिि मृ ोिः स मृ ुं गৢनत र्य इह िािेव प नत manasaivedamāptavyaṃ neha nānā’sti kiṃcana mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati ||2.1.11|| 2.1.11 By the mind alone is this to be realized, and then there is no multiplicity. He goes from death to death who sees multiplicity here. This, verily, is That. 2.1.12 अङ्क्गु मात्रिः पुरुषो म ईशािं भूतभ आ नि नत नत ि ततो नवजुगु ते एत ै तत् aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati īśānaṃ bhūtabhavyasya na tato vijugupsate. etadvai tat ||2.1.12|| 2.1.12 The thumb-sized Puruṣa dwells within the body. He is the Lord of the past and the future. Therefore, one does not fear any more. This, verily, is That. 2.1.13 अङ्क्गु मात्रिः पुरुषो ৸ोनतररवाधूमकिः ईशािो भूतभ स एवा स उ िः एत ै तत् aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ īśāno bhūtabhavyasya sa evādya sa u śvaḥ. etadvai tat ||2.1.13|| 2.1.13 The thumb-sized Puruṣa is like a flame without smoke. The Lord of the past and the future, he is the same today and tomorrow. This, verily, is That. 48 Kaṭha Upaniṣad 2.1.14 र्यथोदकं दु गे वृ ं पववतेषु नवधावनत एवं धमाव ि् पृथक् प ं ािे वािुनवधावनत yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati ||2.1.14|| 2.1.14 As the rain falling on a high mountain runs down in all directions, even so he who sees the laws as different verily runs after them. 2.1.15 र्यथोदकं शु े शु मानसक्तं ता गेव भवनत एवं मुिेनववजाित आ ा भवनत गौतम इनत काठकोपनिषनद न तीर्या ार्ये प्रथमा व ी yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati evaṃ munervijānata ātmā bhavati gautama ||2.1.15|| iti kāṭhakopaniṣadi dvitīyādhyāye prathamā vallī 2.1.15 O Gautama, as pure water poured into the pure becomes one with it, so also does the self of the sage who knows. This completes Kāṭhaka Upaniṣad’s second chapter’s first vallī 49 Subhash Kak VALLĪ 2 2.2.1 पुरमेकादश ारमज ावक्रिेतसिः अिु ार्य ि शोिनत नवमुक्त नवमु০ते एत ै तत् puramekādaśa dvāramajasyāvakracetasaḥ anuṣṭhāya na śocati vimuktaśca vimucyate. etadvai tat ||2,2,1|| 2.2.1 The city of the unborn Ātman with unfaltering intelligence has eleven gates. Having meditated on it, one grieves no more, and liberated (from gnorance) becomes free. This, verily, is That. 2.2.2 हँ सिः शुनिष सुरा ररिसद् होता वेनदषदनतनथदुव रोणसत् िृष रस तस ोमसद् अ ा गोजा ऋतजा अनिजा ऋतं बृहत् ham̐saḥ śuciṣadvasurāntarikṣasadhotā vediṣadatithirduroṇasat nṛṣadvarasadṛtasadvyomasad abjā gojā ṛtajā adrijā ṛtaṃ bṛhat ||2.2.2|| 2.2.2 He is the swan [sun] dwelling in the heavens, the air in the sky, the fire on the altar, the guest [soma] dwelling in the jar. He is in men, in the gods, in truth, in the sky. He is born in the waters, on earth, in the sacrifice, on the mountains. He is the True and the Great. 50 Kaṭha Upaniṣad 2.2.3 ऊ ं प्राणमु र्य पािं प्र ग नत म े वामिमासीिं नव े दे वा उपासते ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati madhye vāmanamāsīnaṃ viśve devā upāsate ||2.2.3|| 2.2.3 (He) sends the prāṇa upward and throws the apāna downward. All the devas worship that little one seated in the middle. 2.2.4 अ नवस्रंसमाि दे हान मु০माि शरीर थ दे नहििः नकमत्र पररनश ते एत ै तत् asya visraṃsamānasya śarīrasthasya dehinaḥ dehādvimucyamānasya kimatra pariśiṣyate. etadvai tat ||2.2.4|| 2.2.4 What else remains of the owner of the body, of him who dwells in it, when separated and freed from the body? This, verily, is That? 2.2.5 ि प्राणेि िापािेि म ो जीवनत क ि इतरे ण तु जीवस्व र्यस्व ेतावुपानश्रतौ na prāṇena nāpānena martyo jīvati kaścana itareṇa tu jīvanti yasminnetāvupāśritau ||2.2.5|| 2.2.5 Mortals do not live by prāṇa, nor by apāna; they live by something else, on which these two depend. 51 Subhash Kak 2.2.6 ह त इदं प्रवশानम गु ं र्ब् र्यथा ि मरणं प्रा सिातिम् आ ा भवनत गौतम hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam yathā ca maraṇaṃ prāpya ātmā bhavati gautama ||2.2.6|| 2.2.6 O Gautama, now I shall tell you about this mysterious and eternal Brahman and also about what happens to the Ātman after meeting death. 2.2.7 र्योनिम े प्रप े शरीर ार्य दे नहििः थाणुम ेऽिुसंर्यस्व र्यथाकमव र्यथाश्रुतम् yonimanye prapadyante śarīratvāya dehinaḥ sthāṇumanye’nusaṃyanti yathākarma yathāśrutam ||2.2.7|| 2.2.7 Some jīvas enter the womb to have a body, others go the plants according to their works and according to knowledge. 52 Kaṭha Upaniṣad 2.2.8 र्य एष सु ेषु जागनतव कामं कामं पुरुषो निनमवमाणिः तदे व शुक्रं त तस्व ँ तदे वामृतमु০ते ोकािः नश्रतािः सवे तदु िा ेनत क ि एत ै तत् ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ tadeva śukraṃ tadbrahma tadevāmṛtamucyate tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana. etadvai tat ||2.2.8|| 2.2.8 He, this Puruṣa, remains awake while we are asleep, shaping objects of desire. He is luminous, that Brahman who alone is called the immortal. In him rest all the worlds and none can transcend him. This, verily, is That. 2.2.9 अन্र्यवथैको भुविं प्रनव ो रूपं रूपं प्रनतरूपो बभूव एक था सववभूता रा ा रूपं रूपं प्रनतरूपो बनह agniryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca ||2.2.9|| 2.2.9 As one fire, having entered the world takes different forms of the shapes (it burns), so also the same Ātman, dwelling in all beings, appears in different forms it enters, and also exists outside (the forms). 53 Subhash Kak 2.2.10 वार्युर्यवथैको भुविं प्रनव ो रूपं रूपं प्रनतरूपो बभूव एक था सववभूता रा ा रूपं रूपं प्रनतरूपो बनह vāyuryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca ||2.2.10|| 2.2.10 As the one air, having entered the world becomes different forms of the shapes (it enters), so also the same Ātman, dwelling in all beings, appears in different forms it enters, and also exists outside (the forms). 2.2.11 सूर्यो र्यथा सववलोक ििुिः ि नल ते िािुषैबाव दोषैिः एक था सववभूता रा ा ि नल ते लोकदु िः खेि बा िः sūryo yathā sarvalokasya cakṣuḥ na lipyate cākṣuṣairbāhyadoṣaiḥ ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ ||2.2.11|| 2.2.11 As the sun, the eye to the whole world, is not affected by the blemishes of the eyes or of the externals, so also the one Ātman, residing in all beings, is not affected by the misery of the world, being outside of it. Note: This is the mystery created by the Ᾱtman for it is both within and outside. 54 Kaṭha Upaniṣad 2.2.12 एको वशी सववभूता रा ा एकं रूपं बहुधा र्यिः करोनत तमा थं र्येऽिुप स्व धीरािः तेषां सुखं शा तं िेतरे षाम् eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti tamātmasthaṃ ye’nupaśyanti dhīrāḥ teṣāṃ sukhaṃ śāśvataṃ netareṣām ||2.2.12|| 2.2.12 (That) one ruler, the inmost self of all beings, makes his one form into many. Eternal happiness belongs to the wise, who perceive him within themselves, and not to others. 2.2.13 नि ोऽनि ािां िेति ेतिािाम् एको बहूिां र्यो नवदधानत कामाि् तमा थं र्येऽिुप स्व धीरािः तेषां शास्व िः शा ती िेतरे षाम् nityo’nityānāṃ cetanaścetanānām eko bahūnāṃ yo vidadhāti kāmān tamātmasthaṃ ye’nupaśyanti dhīrāḥ teṣāṃ śāntiḥ śāśvatī netareṣām ||2.2.13|| 2.2.13 He is the invariant within change, the conscious among the insensate, the one who fulfils the desires of many. Eternal happiness belongs to the wise, who perceive him within themselves, and not to others. 55 Subhash Kak 2.2.14 तदे तनदनत म ेऽनिदे ं परमं सुखम् कथं िु तन जािीर्यां नकमु भानत नवभानत वा tadetaditi manyante’nirdeśyaṃ paramaṃ sukham kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā ||2.2.14|| 2.2.14 (The sages) perceive that indescribable supreme joy as “This is That.” How shall I know it? Is it luminous [by itself], or does it shine (in other light)? 2.2.15 ि तत्र सूर्यो भानत ि ि तारकं िेमा नवद् र्युतो भास्व कुतोऽर्यमन্िः तमेव भा मिुभानत सवं त भासा सववनमदं नवभानत इनत काठकोपनिषनद न तीर्या ार्ये न तीर्या व ी na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto’yamagniḥ tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti ||2.2.15|| iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī 2.2.15 The sun does not shine there, nor the moon and the stars, nor these lightnings, much less this fire. That shining, everything shines after him; by his light all this is lit. This completes Kāṭhaka Upaniṣad’s second chapter’s second vallī 56 Kaṭha Upaniṣad VALLĪ 3 2.3.1 ऊ वमूलोऽवाक्शाख एषोऽ तदे व शुक्रं त तस्व ँ िः सिातििः तदे वामृतमु০ते ोकािः नश्रतािः सवे तदु िा ेनत क ि एत ै तत् ūrdhvamūlo’vākśākha eṣo’śvatthaḥ sanātanaḥ tadeva śukraṃ tadbrahma tadevāmṛtamucyate tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana. etadvai tat ||2.3.1|| 2.3.1 This is that eternal Aśvattha Tree with root above and branches below. That brightness is Brahman and that alone is immortal. In That all worlds rest and none can transcend it. This, verily, is That. Note: Bhagavad Gītā 15.1. 2.3.2 र्यनददं नकं ि जगत् सवं प्राण एजनत नििः सृतम् मह र्यं वज्रमु तं र्य एतन दु रमृता े भवस्व yadidaṃ kiṃ ca jagat sarvaṃ prāṇa ejati niḥsṛtam mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti ||2.3.2|| 2.3.2 Whatever there is, the entire manifested universe, vibrates within that Prāṇa [Brahman]. That Brahman is a great terror, like a poised thunderbolt; those who know this become immortal. 57 Subhash Kak 2.3.3 भर्याद भर्यानद ान্ पनत भर्या पनत सूर्यविः वार्यु मृ ुधाव वनत प৽मिः bhayādasyāgnistapati bhayāttapati sūryaḥ bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ ||2.3.3|| 2.3.3 By its terror, the fire burns; and by its terror the sun shines; by its terror, Indra, Vāyu, and Death, the fifth, run. Note: “Terror” represents immutable law. 2.3.4 इह िेदशक ोद् धुं प्रािरीर नवस्रसिः ततिः सगेषु लोकेषु शरीर ार्य क ते iha cedaśakadboddhuṃ prākṣarīrasya visrasaḥ tataḥ sargeṣu lokeṣu śarīratvāya kalpate ||2.3.4|| 2.3.4 If a person is unable to realize Brahman here before the fall of the body, then one must be embodied again in the created worlds. 58 Kaṭha Upaniṣad 2.3.5 र्यथाऽऽदशे तथाऽऽ नि र्यथा े तथा नपतृलोके र्यथाऽ ु परीव द शे तथा ग ववलोके छार्यातपर्योररव र्ब् लोके yathā”darśe tathā”tmani yathā svapne tathā pitṛloke . yathā’psu parīva dadṛśe tathā gandharvaloke chāyātapayoriva brahmaloke ||2.3.5|| 2.3.5 As in a mirror, so in the Ātman; as in a dream, so in the world of the fathers; as in water, as in the world of the gandharvas; as in light and shade; so in the World of Brahman. 2.3.6 इस्व र्याणां पृथ৐ावमुदर्या पृथगु मर्यौ ि र्यत् मािािां म ा धीरो ि शोिनत indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat pṛthagutpadyamānānāṃ matvā dhīro na śocati ||2.3.6|| 2.3.6 Knowing that the senses have separate origin and they are distinct from the Ātman and so is their rising and setting, the wise man grieves not. 59 Subhash Kak 2.3.7 इस्व र्ये िः परं मिो मिसिः स मु मम् स ादनध महािा ा महतोऽ क्तमु मम् indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam sattvādadhi mahānātmā mahato’vyaktamuttamam ||2.3.7|| 2.3.7 Beyond the senses is the mind, beyond the mind is the intellect, beyond the intellect is the Great Ātman, higher than the Great Ātman is the unmanifest. 2.3.8 अ क्ता ु परिः पुरुषो ापकोऽनलঢ় एव ि र्यं ৯ा ा मु০ते ज ुरमृत ं ि गৢनत avyaktāttu paraḥ puruṣo vyāpako’liṅga eva ca yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati ||2.3.8|| 2.3.8 Beyond the unmanifest is the Puruṣa, all-pervading and devoind of attributes, and knowing whom the individual is liberated and attains immortality. 60 Kaṭha Upaniṣad 2.3.9 ि सं शे नत नत रूपम ि ििुषा प नत क िैिम् हृदा मिीषा मिसाऽनभक्लृ ो र्य एतन दु रमृता े भवस्व na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam hṛdā manīṣā manasā’bhiklṛpto ya etadviduramṛtāste bhavanti ||2.3.9|| 2.3.9 His form is not an object of vision; none can see him with the eye. He is revealed by intelligence and heart and by constant meditation. Those who know this become immortal. 2.3.10 र्यदा प৽ावनत बुस्व े ৯ािानि मिसा सह ि नविे ते तामाहुिः परमां गनतम् yadā pañcāvatiṣṭhante jñānāni manasā saha buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim ||2.3.10|| 2..3.10 When the five (senses) stand still with the mind and the intellect does not move, that is said to be the supreme state. Note: Since this state is transcendent, it is beyond the reach of the intellect. 61 Subhash Kak 2.3.11 तां र्योगनमनत म अप्रम े स्व थरानमस्व र्यधारणाम् दा भवनत र्योगो नह प्रभवा र्यौ tāṃ yogamiti manyante sthirāmindriyadhāraṇām apramattastadā bhavati yogo hi prabhavāpyayau ||2.3.11|| 2.3.11 This, the firm control of the senses, is known as yoga. One must then be vigilant, for yoga can be both acquired and lost. 2.3.12 िैव वािा ि मिसा प्रा ुं शर्क्ो ि ििुषा अ ीनत र्ब्ुवतोऽ त्र कथं तदु पल ते naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā astīti bruvato’nyatra kathaṃ tadupalabhyate ||2.3.12|| 2.3.12 [This Ātman] cannot be attained by speech, by the mind, or by the eye. How can it be realised in any other way than by the affirmation from those who say: “He is”? 2.3.13 अ ी ेवोपल भावेि िोभर्योिः अ ी ेवोपल त भाविः प्रसीदनत astītyevopalabdha vyastattvabhāvena cobhayoḥ astītyevopalabdhasya tattvabhāvaḥ prasīdati ||2.3.13|| 2.3.13 Of the two [materiality and consciousness], analysis of the tattvas (abstractions related to the experienced self) reveals the true reality. To him who has realized the tattvas true nature is revealed. 62 Kaṭha Upaniṣad 2.3.14 र्यदा सवे प्रमु০ े कामा र्ये ऽ अथ म ोऽमृतो भव त्र र्ब् हृनद नश्रतािः सम ुते yadā sarve pramucyante kāmā ye’sya hṛdi śritāḥ atha martyo’mṛto bhavatyatra brahma samaśnute ||2.3.14|| 2.3.14 When all the desires that are in the heart fall away, then the mortal becomes immortal and here attains Brahman. 2.3.15 र्यदा सवे प्रनभ े हृदर्य अथ म ोऽमृतो भव ेताव ेह ग्र र्यिः िुशासिम् yadā sarve prabhidyante hṛdayasyeha granthayaḥ atha martyo’mṛto bhavatyetāvaddhyanuśāsanam ||2.3.15|| 2.3.15 When all the knots of the heart are severed, then the mortal becomes immortal. This much alone is the instruction. 63 Subhash Kak 2.3.16 शतं िैका ि हृदर्य िा਍- ासां मूधाव िमनभनििः सृतैका तर्यो वमार्य मृत मेनत नव ङ्क्ङ्क ा उਜमणे भवस्व śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti ||2.3.16|| 2.3.16 There are one hundred and one nāḍīs [nerves] of the heart, one of which goes to the crown of the head. Going upward by it, man attains immortality, and others lead differently. 2.3.17 अङ्क्गु मात्रिः पुरुषोऽ रा ा सदा जिािां हृदर्ये संनिनव िः तं ाৢरीरा वृहे ु਀ानदवेषीकां धैर्येण तं नव ाৢु क्रममृतं तं नव ाৢु क्रममृतनमनत aṅguṣṭhamātraḥ puruṣo’ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti ||2,3,17|| 2.3.17 The thumb-sized Puruṣa, the inner self, always dwells in the hearts of beings. One should (see him) separate from the body, as the stalk from a blade of grass. Know him to be the bright and the immortal, yes, the bright and the immortal. 64 Kaṭha Upaniṣad 2.3.18 मृ ुप्रोक्तां िनिकेतोऽथ ल नव ामेतां र्योगनवनधं ि कृ ा म् र्ब् प्रा ो नवरजोऽभून मृ ु र ोऽ ेवं र्यो नवद ा मेव mṛtyuproktāṃ naciketo’tha labdhvā vidyāmetāṃ yogavidhiṃ ca kṛtsnam brahmaprāpto virajo’bhūdvimṛtyuranyo’pyevaṃ yo vidadhyātmameva ||2.3.18|| 2.3.18 Naciketā, so instructed by Death in this knowledge and the entire process of yoga, became free from impurities and mortality and attained Brahman. So it will be also with any other who knows the inner self thus. 65 Subhash Kak 2.3.19 सह िाववतु सह िौ भुिक्तु सहवीर्यं करवावहै तेजस्व िावधीतम ु मा नवन षावहै शास्व िः शास्व िः शास्व िः इनत काठकोपनिषनद न तीर्या ार्ये तृतीर्या व ी saha nāvavatu, saha nau bhunaktu, saha vīryaṃ karavāvahai tejasvināvadhītamastu mā vidviṣāvahai ||2.3.19|| oṃ śāntiḥ śāntiḥ śāntiḥ iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī Om. May it protect us both. May it nourish us both. May we generate energy together. May our attainements be brilliant. May there be no dislike among us. Om. Peace! Peace! Peace! This completes Kāṭhaka Upaniṣad’s second chapter’s third vallī 66