Kathopanishad : ( 04/03/2013. )

Chapter-2. Section-5. Mantram- 1 to 18.         1     This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That.        2     Whatever there is—the whole universe—vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal.        3     From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run.        4     If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds.        5     As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahm

Chapter-2. Section-4. Mantram-1 to 15.          1     There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That     2     He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great.      3     He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle.     4     When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That?      5     No mortal ever lives by prana, which goes up, nor by apana, which goes

  Chapter-1 Section-3. Mantram-1 to 17.   1     Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice.    2     We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.    3     Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins.    4     The senses, they say, are the horses; the objects, the roads. The wise call the atman—united with the body, the senses and the mind—the enjoyer.    5     If the buddhi, being related to a mind that is always distracte

Chapter-1. Section-3. Mantram-10 to 13. 10 Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non— eternal. Yet I have performed the Nachiketa sacrifice with the help of non—eternal things and attained this position which is only relatively eternal.  11 The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal—all this you have seen; and being wise, you have with firm resolve discarded everything.  12 The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body—he, indeed, leaves joy and sorrow far behind.  13 The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all  physical objects and h

Chapter-1. Section-3. Mantram-1 to 9. ( The relation  between two souls and the means by which the individual may yoke himself to the Supreme and realize his identity with the Eternal are explained through the parable of the chariot.) 1     Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice.   2     We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.  3     Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins.   4     The senses, they say, are

Chapter-1. Section-2. Mantram-21 to 25. 21     Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not?   22 The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all— pervading, does not grieve.   23     This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form.   24     He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality.   25     Who, then, knows where He is—He to whom Brahmins and kshattriyas are mere food and death itself a condiment?  Summary: How then realise Self? : IS it by- Intellectuality, Scholarship, Education, Study, all th

Chapter-1. Section-2. Mantram-14 to 20. Topics of talks: a). 1. virtue and vice, 2. Right and wrong, 3. cause and effect.  b) what is beyond the following? 1. dharma and adharma, 2. karma and akarma, 3. past and  future. ----------------------------------------------------------------------------------------- 14     Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be—tell me That.   15     Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om. 16 This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires.   17     This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma. 18 The knowing Sel

Chapter-1 Section-2. Mantram-12 and 13. 12     The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body—he, indeed, leaves joy and sorrow far behind. "The wise sage, renounces joy and sorrows by means of meditation on the inner Self,  recognises the Ancient ( "Puranam"), who is difficult to be seen, is hidden in the cave of the heart, dwells in the obyss, is lodged in the intelligence and seated amidst miserable surroundings indeed. " 13     The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all   physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa.  Having heard and well gasped this ( the Self), the mor

Chapter-1. Section-2. Mantram-7 to 11. 7     Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.  8     Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument. 9     This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you!  10     Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non— eternal. Yet I have performe

Chapter-1. Section-2. -----------------------------------------------------------------------------------------------------/ 1     Yama 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 end.  2     Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice.  3     O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink.  4     Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you away.  5     Fools

Chapter-1. Section-1. Mantram-27, 28, 29. 27     Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked.  28     Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song?  29     Tell me, O Death, of that Great Hereafter about which a man has his doubts. Mantram-20 to 29 : With the third boon he wants to know the meaning of the "Great passing beyond." Lord Death tests Naciketas. The seeker insists to know and rejects all other substitute gifts. ---------------------------------------------------------------------------/