Katha Upanishad

The Katha Upanishad

By Ancient Unknown

Though by some originate after early Buddhist texts, around the 5th century BCE.

https://en.wikipedia.org/wiki/Katha_Upanishad

KATHA UPANISHAD

From The Upanishads: Breath of the Eternal

Interpretation by Swami Prabhavananda, Frederick Manchester

Last annotated on June 6, 2017

Note: THE secret of immortality is to be found in purification of the heart, in meditation, in realization of the identity of the Self within and Brahman without. For immortality is simply union with God. Read more at location 189

KATHA UPANISHAD

**** (Note: Akin to Isaac volunteering death to a wayward Abraham) Vajasrabasa, hoping for divine favor, performed a rite which required that he should give away all his possessions. He was careful, however, to sacrifice only his cattle, and of these only such as were useless-the old, the barren, the blind, and the lame. Observing this niggardliness, Nachiketa, his young son, whose heart had received the truth taught in the scriptures, thought to himself: "Surely a worshiper who dares bring such worthless gifts is doomed to utter darkness!" Thus reflecting, he came to his father, and cried: "Father, I too belong to thee: to whom givest thou me?" His father did not answer; but when Nachiketa asked the question again and yet again, he replied impatiently: "Thee I give to Death!" Then Nachiketa thought to himself: "Of my father's many sons and disciples I am indeed the best, or at least of the middle rank, not the worst; but of what good am I to the King of Death?" Yet being determined to keep his father's word he said: "Father, do not repent thy vow! Consider how it has been with those that have gone before, and how it will be with those that now live. Like corn, a man ripens and falls to the ground: like corn, he springs up again in his season." Having thus spoken, the boy journeyed to the house of Death. Read more at location 192

"0 Death," replied Nachiketa, "so let it be. And as the first of these boons I ask that my father be not anxious about me, that his anger be appeased, and that when thou sendest me back to him, he recognize me and welcome me." By my will," declared Death, Read more at location 206

Then said Nachiketa: "In heaven there is no fear at all. Thou, 0 Death, art not there, nor in that place does the thought of growing old make one tremble. There, free from hunger and from thirst, and far from the reach of sorrow, all rejoice and are glad. Thou knowest, 0 King, the fire sacrifice that leads to heaven. Teach me that sacrifice, for I am full of faith. This is my second wish." Read more at location 208

Nachiketa considered within himself, and said: "When a man dies, there is this doubt: Some say, he is; others say, he is not. Taught by thee, I would know the truth. This is my third wish." "Nay," replied Death, "even the gods were once puzzled by this mystery. Subtle indeed is the truth regarding it, not easy to understand. Choose thou some other boon, 0 Nachiketa." But Nachiketa would not be denied. Read more at location 213

(Note: Akin to temptation of Jesus and Buddha) trying Nachiketa again, the god replied : "Ask for sons and grandsons who shall live a hundred years. Ask for cattle, elephants, horses, gold. Choose for thyself a mighty kingdom. Or if thou canst imagine aught better, ask for that-not for sweet pleasures only but for the power, beyond all thought, to taste their sweetness. Yea, verily, the supreme enjoyer will I make thee of every good thing. Celestial maidens, beautiful to behold, such indeed as were not meant for mortals-even these, together with their bright chariots and their musical instruments, will I give unto thee, to serve thee. But for the secret of death, 0 Nachiketa, do not ask!" But Nachiketa stood fast, and said: "These things endure only till the morrow, 0 Destroyer of Life, and the pleasures they give wear out the senses. Keep thou therefore horses and chariots, keep dance and song, for thyself! Read more at location 217

King of Death:

The wise prefer the good to the pleasant; the foolish, driven by fleshly desires, prefer the pleasant to the good. Read more at location 228

Living in the abyss of ignorance yet wise in their own conceit, deluded fools go round and round, the blind led by the blind. To the thoughtless youth, deceived by the vanity of earthly possessions, the path that leads to the eternal abode is not revealed. This world alone is real; there is no hereafter-thinking thus, he falls again and again, birth after birth, Read more at location 231

**** (Note: akin to Jesus, Heraclitus, Lao Tzu) To many it is not given to hear of the Self. Many, though they hear of it, do not understand it. Wonderful is he who speaks of it. Intelligent is he who learns of it. Blessed is he who, taught by a good teacher, is able to understand it. Read more at location 233

Subtler than the subtlest is this Self, and beyond all logic. Taught by a teacher who knows the Self and Brahman as one, a man leaves vain theory behind and attains to truth. Read more at location 236

The ancient, effulgent being, the indwelling Spirit, subtle, deep-hidden in the lotus of the heart, is hard tc know. But the wise man, following the path of meditation, knows him, and is freed alike from pleasure and from pain. Read more at location 242

It is-OM. This syllable is Brahman. This syllable is indeed supreme. He who knows it obtains his desire. Read more at location 248

**** (Note: same as Bhagavad Gita) The Self, whose symbol is OM, is the omniscient Lord. He is not born. He does not die. He is neither cause nor effect. This Ancient One is un- borr., eternal, imperishable; though the body be destroyed, he is not killed. If the slayer think that he slays, if the slain think that he is slain, neither of them knows the truth. The Self slays not, nor is he slain. Read more at location 250

**** Formless is he, though inhabiting form. In the midst of the fleeting he abides forever. All-pervading and supreme is the Self. The wise man, knowing him in his true nature, transcends all grief. The Self is not known through study of the scriptures, nor through subtlety of the intellect, nor through much learning. But by him who longs for him is he known.' Verily unto him does the Self reveal his true being. Read more at location 254

Both the individual self and the Universal Self have entered the cave of the heart, the abode of the Most High, but the knowers of Brahman and the householders who perform the fire sacrifices see a difference between them as between sunshine and shadow. Read more at location 259

**** Know that the Self is the rider, and the body the chariot: that the intellect is the charioteer, and the mind the reins. The senses, say the wise, are the horses; the roads they travel are the mazes of desire. The wise call the Self the enjoyer when he is united with the body, the senses, and the mind. When a man lacks discrimination and his mind is uncontrolled, his senses are unmanageable, like the restive horses of a charioteer. But when a man has discrimination and his mind is controlled, his senses, like the well-broken horses of a charioteer, lightly obey the rein. Read more at location 261

*************** The senses derive from physical objects, physical objects from mind, mind from intellect, intellect from ego, ego from the unmanifested seed, and the unmanifested seed from Brahman-the Uncaused Cause. Read more at location 268

This Brahman, this Self, deep-hidden in all beings, is not revealed to all; but to the seers, pure in heart, concentrated in mind-to them is he revealed. The senses of the wise man obey his mind, his mind obeys his intellect, his intellect obeys his ego, and his ego obeys the Self. Read more at location 269

(Note: Like Jesus, narrow the path) Awake! Approach the feet of the Master and know THAT. Like the sharp edge of a razor, the sages say, is the path. Narrow it is, and difficult to tread ! Soundless, formless, intangible, undying, tasteless, odorless, eternal, without beginning, without end, immutable, beyond nature, is the Self. Knowing him as such, one is freed from death. Read more at location 271

**** The Self-Existent made the senses turn outward. Accordingly, man looks toward what is without, and sees not what is within. Rare is he who, longing for immortality, shuts his eyes to what is without and beholds the Self. Read more at location 275

He through whom man sees, tastes, smells, hears, feels, and enjoys, is the omniscient Lord. He, verily, is the immortal Self. Knowing him, one knows all things. Read more at location 278

He who knows that the individual soul, en foyer of the fruits of action, is the Self-ever present within, lord of time, past and future-casts out all fear. For this Self is the immortal Self. He who sees the First-Born-born of the mind of Brahma, born before the creation of waters-and sees him inhabiting the lotus of the heart, living among physical elements, sees Brahman indeed. For this First-Born is the immortal Self." Read more at location 280

******* (Note: Hermes, mysteries, Jungian) What is within us is also without. What is without is also within. He who sees difference between what is within and what is without goes evermore from death to death. Read more at location 286

********** Brahman alone is – nothing else is. He who sees the manifold universe, and not the one reality, goes evermore from death to death. That being, of the size of a thumb, dwells deep within the heart.' He is the lord of time, past and future. Having attained him, one fears no more. He, verily, is the immortal Self. That being, of the size of a thumb, is like a flame without smoke. He is the lord of time, past and future, the same today and tomorrow. He, verily, is the immorta' Self. Read more at location 288

that city is the immortal Self. The immortal Self is the sun shining in the sky, he is the breeze blowing in space, he is the fire burning on the altar, he is the guest dwelling in the house; he is in all men, he is in the gods, he is in the ether, he is wherever there is truth; he is the fish that is born in water, he is the plant that grows in the soil, he is the river that gushes from the mountain-he, the changeless reality, the illimitable! He, the adorable one, seated in the heart, is the power that gives breath. Unto him all the senses do homage. Read more at location 294

(Note: Akin to Jesus) Man does not live by breath alone, but by him in whom is the power of breath. Read more at location 299

**** (Note: cool metaphor) As fire, though one, takes the shape of every object which it consumes, so the Self, though one, takes the shape of every object in which it dwells. Read more at location 303

****** As the sun, revealer of all objects to the seer, is not harmed by the sinful eye, nor by the impurities of the objects it gazes on, so the one Self, dwelling in all, is not touched by the evils of the world. For he transcends all. Read more at location 305

To him who sees the Self revealed in his own heart belongs eternal peace-to none else, to none else! Read more at location 308

The whole universe came forth from Brahman, moves in Brahman. Mighty and awful is he, like to a thunderbolt crashing loud through the heavens. For those who attain him death has no terror. Read more at location 313

If a man fails to attain Brahman before he casts off his body, he must again put on a body in the world of created things. Read more at location 315

The senses have separate origin in their several objects. They may be active, as in the waking state, or they may be inactive, as in sleep. He who knows them to be distinct from the changeless Self grieves no more. Above the senses is the mind. Above the mind is the intellect. Above the intellect is the ego. Above the ego is the unmanifested seed, the Primal Cause. And verily beyond the unmanifested seed is Brahman, the all-pervading spirit, the unconditioned, knowing whom one attains to freedom and achieves immortality. None beholds him with the eyes, for he is without visible form. Yet in the heart is he revealed, Read more at location 318

There are two selves, the apparent self and the real Self. Of these it is the real Self, and he alone, who must be felt as truly existing. Read more at location 325

The mortal in whose heart desire is dead becomes immortal. The mortal in whose heart the knots of ignorance are untied becomes immortal. Read more at location 326

From The Upanishads (Halcyon Classics)

(Katha Upanishad)

by Swami Paramananda

Last annotated on September 2, 2013

Introduction

In each of the four great Vedas—known as Rik, Yajur, Sama and Atharva—there Read more at location 24

in each Veda is another portion called the Upanishad, which deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision. For this reason the Upanishads are known as the Vedanta, that is, the end or final goal of wisdom (Veda, wisdom; anta, end). The name Upanishad has been variously interpreted. Many claim that it is a compound Sanskrit word Upa-ni-shad, signifying "sitting at the feet or in the presence of a teacher"; while according to other authorities it means "to shatter" or "to destroy" the fetters of ignorance. Read more at location 26

The form which the teaching naturally assumed was that of dialogue, a form later adopted by Plato and other Greek philosophers. As nothing was written and all instruction was transmitted orally, Read more at location 35

No date for the origin of the Upanishads can be fixed, because the written text does not limit their antiquity. The word Sruti makes that clear to us. The teaching probably existed ages before it was set down in any written form. The text itself bears evidence of this, because not infrequently in a dialogue between teacher and disciple the teacher quotes from earlier Scriptures now unknown to us. Read more at location 39

Some scholars place the Vedic period as far back as 4000 or 5000 B.C.; others from 2000 to 1400 B.C. But even the most conservative admit that it antedates, by several centuries at least, the Buddhistic period which begins in the sixth century B.C. Read more at location 43

Their teachings are summed up in two Maha-Vakyam or "great sayings":—Tat twam asi (That thou art) and Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies at the very root of all Vedic thought, and it is this dominant ideal of the unity of all life and the oneness of Truth which makes the study of the Upanishads especially beneficial at the present moment. Read more at location 47

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KEY:

text = Upanishad text

ital = translator (Swami Parmananda) notes

Katha-Upanishad

The Katha-Upanishad is probably the most widely known of all the Upanishads. Read more at location 179

The text presents a dialogue between an aspiring disciple, Nachiketas, and the Ruler of Death regarding the great Hereafter. Read more at location 187

Katha-Upanishad

In India the idea of sacrifice has always been to give freely for the joy of giving, without asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains the least thought of name, fame or individual benefit. Read more at location 193

VI Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn). All things perish, Truth alone remains. Read more at location 213

(Note: fire=sacrifice) XIV Yama replied: I know well that fire which leads to the realm of heaven. I shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their support. It is hidden in the heart of all beings. Read more at location 231

XVII He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace. Read more at location 235

Fire is regarded as "the foundation of all the worlds," because it is the revealer of creation. If there were no fire or light, no manifested form would be visible. We read in the Semitic Scriptures, "In the beginning the Lord said, 'Let there be light."' Therefore, that which stands in the external universe as one of the purest symbols of the Divine, also dwells in subtle form in the heart of every living being as the vital energy, the life-force or cause of existence. Read more at location 241

XX Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon. Read more at location 248

XXVI Nachiketas said: O Death, these are fleeting; they weaken the vigour of all the senses in man. Even the longest life is short. Keep thou thy chariots, dance and music.

XXVII Man cannot be satisfied by wealth. Shall we possess wealth when we see thee (Death)? Shall we continue to live as long as thou rulest? Therefore that boon alone is to be chosen by me. Read more at location 261

Part Second

II The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.

III O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish. Read more at location 268

With this second part, the Ruler of Death begins his instructions regarding the great Hereafter. There are two paths,—one leading Godward, the other leading to worldly pleasure. He who follows one inevitably goes away from the other; because, like light and darkness they conflict. Read more at location 272

(Note: Like Jesus said, "blessed is he who understands...") VII He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher. Read more at location 289

(Note: Gnosis) Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge unless he has realization. What is meant by realization? It means knowledge based on direct perception. Read more at location 290

the conveying of spiritual teaching does not depend upon words only. It is the life, the illumination, which counts. Such God-enlightened men, however, cannot easily be found; Read more at location 295

This secret regarding the Hereafter cannot be known through reasoning or mere intellectual gymnastics. It is to be attained only in a state of consciousness which transcends the boundary line of reason. Read more at location 304

**** XII The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and sorrow. Read more at location 313

The Scriptures give three stages in all spiritual attainment. The aspirant must first hear about the Truth from an enlightened teacher; next he must reflect upon what he has heard; then by constant practice of discrimination and meditation he realizes it; and with realization comes the fulfilment of every desire, because it unites him with the source of all. Having beheld this, a man learns that all sense pleasures are but fragmentary reflections of that one supreme joy, which can be found in the true Self alone. Read more at location 317

XV Yama replied: That goal which all the Vedas glorify, which all austerities proclaim, desiring which (people) practice Brahmacharya (a life of continence and service), that goal I tell thee briefly—it is Aum. Read more at location 322

What name can man give to God? How can the Infinite be bound by any finite word? All that language can express must be finite, since it is itself finite. Yet it is very difficult for mortals to think or speak of anything without calling it by a definite name. Knowing this, the Sages gave to the Supreme the name A-U-M which stands as the root of all language. The first letter "A" is the mother-sound, being the natural sound uttered by every creature when the throat is opened, and no sound can be made without opening the throat. The last letter "M," spoken by closing the lips, terminates all articulation. As one carries the sound from the throat to the lips, it passes through the sound "U." These three sounds therefore cover the whole field of possible articulate sound. Their combination is called the Akshara or the imperishable word, the Sound-Brahman or the Word God, because it is the most universal name which can be given to the Supreme. Read more at location 324

**** XVI This Word is indeed Brahman. This Word is indeed the Supreme. He who knows this Word obtains whatever he desires. Read more at location 332

XVIII

**** This Self is never born, nor does It die. It did not spring from anything, nor did anything spring from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain. Read more at location 336

The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman. Read more at location 338

Although this Atman dwells in the heart of every living being, yet It is not perceived by ordinary mortals because of Its subtlety. It cannot be perceived by the senses; a finer spiritual sight is required. The heart must be pure and freed from every unworthy selfish desire; the thought must be indrawn from all external objects; mind and body must be under control; when the whole being thus becomes calm and serene, then it is possible to perceive that effulgent Atman. It is subtler than the subtle, because It is the invisible essence of every thing; Read more at location 340

XXIII

This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self reveals Its true nature. Read more at location 352

(Note: very Biblical sounding) We may imagine that by much study we can find out God; but merely hearing about a thing and gaining an intellectual comprehension of it does not mean attaining true knowledge of it. Knowledge only comes through direct perception, and direct perception of God is possible for those alone who are pure in heart and spiritually awakened. Although He is alike to all beings and His mercy is on all, yet the impure and worldy-minded do not get the blessing, because they do not know how to open their hearts to it. He who longs for God, him the Lord chooses; because to him alone can He reveal His true nature. Read more at location 353

XXIV

He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge. Read more at location 358

Part Third

III

Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins. IV The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer. Read more at location 377

He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable, like the vicious horses of a driver.

But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver. Read more at location 387

VII He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death).

VIII But he who possesses right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again.

IX The man who has a discriminative intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (the All-pervading and Unchangeable One). Read more at location 392

X Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.

XI Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal. Read more at location 399

If It dwells in all living beings, why do we not see It? Because the ordinary man's vision is too dull and distracted. It is visible to those alone whose intellect has been purified by constant thought on the Supreme, and whose sight therefore has become refined and sharpened. This keenness of vision comes only when all our forces have been made one-pointed through steadfast practice of concentration and meditation. Read more at location 407

XIII A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self). Read more at location 410

XV Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death. Read more at location 419

It has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes from death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point where he can reveal to him the secret of death. The boy had thought that there was a place where he could stay and become immortal. But Yama shows him that immortality is a state of consciousness and is not gained so long as man clings to name and form, or to perishable objects. What dies? Form. Therefore the formful man dies; but not that which dwells within. Read more at location 422

Part Fourth

I The Self-existent created the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within. Read more at location 431

(Note: interesting ties to neurology and the dominant role of the unconscious) Now he shows the reason why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self. Read more at location 433

III That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know).

IV That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more. Read more at location 440

In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness—sleeping, dreaming or waking—is possible only because the Self exists. There can be no knowledge or perception independent of the Self. Read more at location 443

This verse indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahma, the Personal God or Creator, born of the fire of wisdom. 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. Read more at location 448

IX From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No one goes beyond That. This verily is That.

X What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death.

XI By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death. Read more at location 457

(Note: speculation: energy is invisible, matter is visible. energy is indestructable, matter is destructible. perhaps essence is energy, and matter is illusion.) In the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind. Read more at location 461

XV O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme). Read more at location 474

Part Fifth

I The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That. Read more at location 475

This human body is called a city with eleven gates, where the eternal unborn Spirit dwells. These gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower apertures, and the imperceptible opening at the top of the head. The Self or Atman holds the position of ruler in this city; and being above the modifications of birth, death and all human imperfections, It is not affected by the changes of the physical organism. Read more at location 476

(Note: like Biblical idea 'even rocks and trees cry out' (all have souls)) VI O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death.

VII Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge. Read more at location 487

X As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside. Read more at location 493

XII There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self, to them belongs eternal bliss, not to others. XIII Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desires of many: the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others. Read more at location 501

Part Sixth

I This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That. Read more at location 506

(Note: Same idea as Christian God) This verse indicates the origin of the tree of creation (the Samsara-Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm—these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him. Read more at location 508

(Note: puts emphasis on earthly awareness, not heaven) When by means of a purified understanding one beholds God within, the image is distinct as in a polished mirror; but one cannot have clear vision of the Supreme by attaining to the various realms known as heavens, where one reaps the fruit of his good deeds. It is only by developing one's highest consciousness here in this life that perfect God-vision can be attained. Read more at location 522

VI Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more. Read more at location 525

**** VII Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested.

VIII Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality. Read more at location 528

IX His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind. They who know this become immortal. Read more at location 532

**** (meditative) X When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. Read more at location 534

The teacher now shows Nachiketas the process by which the transcendental vision can be attained. he out-going senses,—seeing, hearing, smelling, touching, tasting; the restless mind and the intellect: all must be indrawn and quieted. The state of equilibrium thus attained is called the highest state, because all the forces of one's being become united and focused; and this inevitably leads to supersensuous vision. Read more at location 535

XI This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes. Read more at location 538

Yoga literally means to join or to unite the lower self with the Higher Self, the object with the subject, the worshipper with God. In order to gain this union, however, one must first disunite oneself from all that scatters the physical, mental and intellectual forces; so the outgoing perceptions must be detached from the external world and indrawn. When this is accomplished through constant practice of concentration and meditation, the union takes place of its own accord. Read more at location 539

XIV When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

XV When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching. Read more at location 547

XVII The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from a blade of grass. One should know Him as pure and deathless, as pure and deathless. Read more at location 554

As has been explained in Part Fourth, verse XII, the inner Self, although unlimited, is described as "the size of a thumb" because of its abiding-place in the heart, often likened to a lotus-bud which is similar to a thumb in size and shape. Read more at location 556

XVIII Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self. Read more at location 558

The Upanishads, Part II (SBE15) (Sacred Books of the East)

by Max Müller

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Last annotated on December 30, 2015

I. THE KATHA-UPANISHAD.

THE Katha-upanishad is probably more widely known than any other Upanishad. Read more at location 196

The text of the Katha-upanishad is in some MSS. ascribed to the Yagur-veda. In the Chambers MS. of the commentary also it is said to belong to that Veda 2, and in the Muktikopanishad it stands first among the Upanishads of the Black Yagur-veda. According to Colebrooke (Miscellaneous Essays, 1, 96, note) it is referred to the Sâma-veda also. Generally, however, it is counted as one of the Âtharvana Upanishads. Read more at location 204

Various attempts have been made to distinguish the more modern from the more ancient portions of our Upanishad 2. No doubt there are peculiarities of metre, grammar, language, and thought which indicate the more primitive or the more modern character of certain verses. There are repetitions which offend us, and there are several passages which are clearly taken over from other Upanishads, where they seem to have had their original place. Read more at location 232

With regard to faulty or irregular readings, we can never know whether they are due to the original composers, the compilers, the repeaters, or lastly the writers of the Upanishads. It is easy to say that adresya (Mund. Up. I, 1, 6) ought to be adrisya; but who would venture to correct that form? Whenever that verse is quoted, it is quoted with adresya, not adrisya. The commentators themselves tell us sometimes that certain forms are either Vedic or due to carelessness (pramâdapâtha); but that very fact shows that such a form, for instance, as samîyâta (Khând. Up. I, 12, 3) rests on an old authority. No doubt, if we have the original text of an author, and can prove that his text was corrupted by later compilers [p. xxv] or copyists or printers, we have a right to remove those later alterations, whether they be improvements or corruptions. But where, as in our case, we can never hope to gain access to original documents, and where we can only hope, by pointing out what is clearly more modem than the rest or, it may be, faulty, to gain an approximate conception of what the original composer may have had in his mind, before handing his composition over to the safe keeping of oral tradition, it is almost a duty to discourage, as much as lies in our power, the work of reconstructing an old text by so-called conjectural emendations or critical omissions. Read more at location 248

KATHA-UPANISHAD.

FIRST ADHYÂYA.

FIRST VALLÎ

VÂGASRAVASA, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nakiketas. Read more at location 709

4. He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: 'Dear father, to whom wilt thou give me?' [p. 2] He said it a second and a third time. Then the father replied (angrily): 'I shall give thee 1 unto Death.' (The father, having once said so, though in haste, had to be true to his word and to sacrifice his son.) 5. The son said: 'I go as the first, at the head of many (who have still to die); I go in the midst of many (who are now dying). What will be the work of Yama (the ruler of the departed) which to-day he has to do unto me 2? [p. 3] 6. 'Look back how it was with those who came before, look forward how it will be with those who come hereafter. A mortal ripens like corn, like corn he springs up again 1.' Read more at location 714

12. Nakiketas said: 'In the heaven-world there is no fear; thou art not there, O Death, and no one is afraid on account of old age. Leaving behind both hunger and thirst, and out of the reach of sorrow, all rejoice in the world of heaven.' 13. 'Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. Those who live in the heaven-world reach immortality,--this I ask as my second boon.' Read more at location 733

26. Nakiketas said: 'These things last till tomorrow, O Death, for they wear out this vigour of all the senses. Even the whole of life is short. Keep thou thy horses, keep dance and song for thyself.' 27. 'No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, [p. 7] as long as thou rulest? Only that boon (which I have chosen) is to be chosen by me.' 28. 'What mortal, slowly decaying here below, and knowing, after having approached them, the freedom from decay enjoyed by the immortals, would delight in a long life, after he has pondered on the pleasures which arise from beauty and love 1?' 29. 'No, that on which there is this doubt, O Death, tell us what there is in that great Hereafter. Nakiketas does not choose another boon but that which enters into the hidden world.' Read more at location 759

SECOND VALLÎ

**** 1. Death said: 'The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses his end.' 2. 'The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.' Read more at location 766

Thou hast not gone into the road 1 that leadeth to wealth, in which many men perish.' 4. 'Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Nakiketas to be one who desires knowledge, for even many pleasures did not tear thee away 2.' 5. 'Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind 3.' Read more at location 769

7. 'He (the Self) of whom many are not even able [p. 9] to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher 1.' 8. 'That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon 2; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small 3.' 9. 'That doctrine is not to be obtained 4 by argument, but when it is declared by another, then, O dearest, it is easy to understand. Read more at location 775

******** 12. 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind 2.' 13. 'A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, Read more at location 789

********* (Note: like Jesus, seek find, attain) Nakiketas said: 'That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that.' 15. Yama said: 'That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om 3.' 16. 'That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.' Read more at location 792

****** (Note: consciousness underlying experience) 18. 'The knowing (Self) is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed. 19. 'If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.' 20. 'The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.' Read more at location 797

(Note: Like Jesus, the Father chooses, everlasting life) 22. 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.' 23. 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.' 24. 'But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge! Read more at location 804

THIRD VALLÎ

3. 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins 3.' 4. 'The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.' 5. 'He who has no understanding and whose mind [p. 13] (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.' 6. 'But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.' Read more at location 815

(Note: Like logos of Jesus, difficult to perceive) 12. 'That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.' 13. 'A wise man should keep down speech and mind 1; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.' Read more at location 825

(Note: Eternal life, like Jesus logos?) 15. 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.' Read more at location 830

SECOND ADHYÂYA.

FOURTH VALLÎ.

3. 'That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).' 4. 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.' 5. 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.' Read more at location 838

(Note: Pantheism) 10. 'What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.' 11. 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.' Read more at location 848

(Note: Humonculous, dualistic description) 12. 'The person (purusha), of the size of a thumb 3, stands in the middle of the Self (body?), as lord of the past and the future, and henceforward fears no more. This is that.' 13. 'That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.' Read more at location 851

FIFTH VALLÎ.

4. 'When that incorporated (Brahman), who dwells in the body, is torn away and freed from the body, what remains then? This is that.' Read more at location 863

(Note: Reincarnation, one self (atman) as many) 6. 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.' 7. 'Some enter the womb in order to have a body, as organic beings, others go into inorganic matter, according to their work and according to their knowledge 1.' 8. 'He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that 2.' 9. 'As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the one Self within all things becomes different, according to whatever it enters, and exists also without 3.' Read more at location 865

**** (Note: analogies to Jesus light?) 12. 'There is one ruler, the Self within all things, who makes the one form manifold. The wise who perceive him within their Self, to them belongs eternal happiness, not to others 5.' 13. 'There is one eternal thinker, thinking non-eternal [p. 20] thoughts, who, though one, fulfils the desires of many. The wise who perceive him within their Self, to them belongs eternal peace, not to others 1.' 14. 'They perceive that highest indescribable pleasure, saying, This is that. How then can I understand it? Has it its own light, or does it reflect light?' 15. 'The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted 2.' Read more at location 875

SIXTH VALLÎ.

6. 'Having understood that the senses are distinct 2 (from the Âtman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Âtman), a wise man grieves no more.' Read more at location 893

9. 'His form is not to be seen, no one beholds him with the eye. He is imagined by the heart, by wisdom, by the mind. Those who know this, are immortal 4.' 10. 'When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state.' Read more at location 898

11. 'This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes 5.' Read more at location 900

(Note: Akin to I am?) 12. 'He (the Self) cannot be reached by speech, by mind, or by the eye. How can it be apprehended except by him who says: "He is?"' 13. 'By the words "He is," is he to be apprehended, and by (admitting) the reality of both (the invisible Brahman and the visible world, as coming from Brahman). When he has been apprehended by the words "He is," then his reality reveals itself' 14. 'When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.' 15. 'When all the ties 1 of the heart are severed here on earth, then the mortal becomes immortal--here ends the teaching 2.' Read more at location 902