Katha Upanishadpart 2(Upanisdad.4b)
Sacred Chants - Katha Upanishad (Chapter Two, Section One)
https://youtu.be/UOT9pmY2QVs
Part II
Canto I
पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥
पराचः कामाननुयन्ति बाला-
स्ते मृत्योर्यन्ति विततस्य पाशम् ।
अथ धीरा अमृतत्वं विदित्वा
ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २॥
येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४॥
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५॥
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।
गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६॥
या प्राणेन संभवत्यदितिर्देवतामयी ।
गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७॥
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।
दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८॥
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।
तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥ ९॥
यदेवेह तदमुत्र यदमुत्र तदन्विह ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १०॥
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन ।
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११॥
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२॥
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥ १३॥
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।
एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४॥
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।
एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५॥
इति द्वितीयाध्याये प्रथमा वल्ली ॥
Who Gets Atma-Jnana
104. This
Atman cannot be attained by studies of the Vedas, nor by intelligence,
nor by much hearing. He whom the Self chooses, by him the Self can be
attained. To him this Atman reveals its true nature.
105. This
Atman can be attained only by him who is free from desires and who seeks
to know it. The Atman reveals its real form or true nature to him.
106. The Self of him who is desirous of knowing it, reveals its own truth.
107. The Atman is attainable by that aspirant alone who seeks the Atman.
108. The Atman is attained by him alone whom God chooses, i.e, on whom God shows His grace, with whom He is pleased.
109.
But he who has not turned away from bad conduct, whose senses are not
subdued, whose mind is not concentrated, whose mind is not purified, can
never obtain this Atman by mere knowledge.
Metaphysics of Man
110.
There are the two, the Paramatman (the supreme soul) and the Jivatman
(the individual soul). The former is the light and the latter is the
shadow.
111. The Paramatman has no concern with works and their fruits. He is always the silent witness.
112. The opposite shore of Samsara is Moksha or release.
113.
The body is a chariot, the Atman is the Lord of the chariot, the
intellect is the charioteeer; the mind is the reins, the senses are the
horses; their objects are the roads. The Atman, united with the senses
and the mind, is the enjoyer.
114. The pure Atman is actionless (Nishkriya). It is a non-doer (Akarta).
115.
The Atman appears as the agent or enjoyer when it is united with the
mind, the senses and the body, through Avidya or ignorance.
116. The mind acts and enjoys through the senses and the body.
117.
The attributes of the mind, senses, Prana and body are transferred to
the pure Atman and the attributes of the Atman are transferred to the
mind ad the body. This is called mutual superimposition
(Anyonya-Adhyasa).
118. Through the superimposition, the
insentient mind seems to be intelligent, and the impure and insentient
body is mistaken for the pure and sentient Atman
119. The pure
Atman puts on the appearance of the Jiva on account of this
superimposition created by Avidya, and undergoes, apparently the pains
of Samsara, birth and death.
120. The Jiva, in essence, is Satchidananda-svarupa.
121. When Avidya is destroyed through the knowledge of the Self, one becomes identical with Brahman or Paramatman.
Importance of Self-Control
122.
He who has no discrimination and whose mind is always uncontrolled;his
senses are not controllable like the vicious horses by a driver.
123.
If anyone is not endowed with the power of discrimination between the
real and the unreal, if he is not able to discriminate what is to be
done and what is not to be done, if his mind is not controlled properly,
he becomes an incompetent driver of the body-chariot.
124. But
he who has understanding, and whose mind is always controlled,his senses
are under control, like the good horses of a driver.
125. Just
as a competent charioteer controls the horses of a chariot by skilful
manipulation of the reins, so also a competent driver of this
body-chariot keeps the senses under proper restraint, through right
understanding, discrimination and will-power.
126. The senses can be controlled through the control of the mind.
127. Control of the senses is an indirect means to attaining the goal or Moksha.
128.
But he who has no discrimination, whose mind is not under control, and
who is always impure, does not reach that goal, but enters into the
round of births and deaths.
129. But he who has understanding,
who has his mind always under control, and who is pure, reaches that
Goal, whence he is not born again.
130. But he who has a
discerning intelligence as the driver and a well-controlled mind as the
reins reaches the end of his journey, that highest state of Vishnu.
131.
Just as a man can reach his destination, the end of his journey, when
the driver of his chariot is clever and when he drives the chariot
carefully, by controlling the horses by means of the reins, so also the
Jiva can reach its end by the road of Samsara, i.e., can attain the
highest place of Vishnu or the nature of the all-pervading immortal
Brahman, only when the discerning intelligence or discrimination
controls and guides the mind and the senses.
The Inner Order of Priority
132.
Here is given the ascending degree of the subtlety of things. Beyond
the senses are the rudiments of objects, beyond rudiments is the mind,
beyond the mind is the intellect; beyond the intellect is the Cosmic
intellect.
133. Beyond the cosmic intellect is the unmanifested
(Avyaktam). Beyond the unmanifested is the Purusha; beyond the Purusha
there is nothing; that is the end; that is the highest goal.
134.
Superiority is graded in accordance with the subtle nature of things. A
subtle thing is superior to a gross thing. A subtler thing is superior
to a subtle thing.
135. The Atman is the most subtle Vastu (substance). It is superior to all.
136. The cause is subtler and more pervasive than the effect.
137. The five rudiments of matter are superior to the senses, because the senses are formed out of the rudiments of matter.
138.
The mind is superior to the rudiments, because it is subtler and is
formed out of the subtle Tanmatras or Sukshma-Bhutas in their finest
states.
139. The five great elements are the effects of the Tanmatras or Sukshma-Bhutas.
140. The mind is the perceiver (Drik), the objects are the perceived (Drishya).
141. The mind is more internal than the senses. Therefore mind is superior to the objects.
142. The intellect is superior to the mind, because the intellect is subtler, greater and more internal than the mind.
143. The mind passes on the concept to the intellect. The intellect determines, decides and comes to a definite conclusion.
144.
The intellect is the prime minister to the Atman. It acts as the chief
justice of the supreme court. It is very near to the Atman.
145. The mind is only an instrument. It works through the intelligence reflected in it.
146.
Hiranyagarbha is the Mahat-Atman. He is cosmic intelligence. He is
universal life. He is the sum total of all individual souls. He is the
first born of the Avyakta or the unmanifested.
147. The Avyakta or Mulaprakriti is the seed of all the worlds.
148. Just as a tree exists in a potential state in the seed, so also, the world exists in a seed state in the Avyakta.
149. The three Gunas are in a state of equilibrium in the Avyakta.
150. Matter, energy and sound are in an undifferentiated or potential state in the Avyakta.
151. In the state of Pralaya the whole world gets itself involved in the Avyakta.
152.
The Avyakta enters into Para-Brahman as warp and woof. It is the
combined state of the potentialities of all causes and effects.
153. The Purusha is the cause of all causes. He fills all. Hence he is called Purusha.
154. The Atman is the end or the supreme Goal of life or summum bonum. Here is the end of subtlety and greatness.
155. He who attains the Purusha is not born again in this Samsara. He attains Moksha or the final emancipation.
156.
This Atman is hidden in all beings and does not shine forth, but it is
seen by seers through their sharp and subtle intellect.
157. On
account of influence of Avidya or ignorance, man, though in essence he
is Brahman, is not able to grasp the truth: I am Brahman although he is
instructed.
158. But he thinks he is the son of such and such a person, although he is not instructed.
159. Mula-Prakriti, Pradhana, Avyakta, Avyakriti, Maya, are synonymous terms.
The Inward Path of Yoga
160.
The ignorant worldly man mistakes the body for the pure Atman and walks
deluded in this Samsara. How mysterious is Avidya! How deep and
unfathomable is Maya! How marvellous and inscrutable is Moha!
161.
This Atman does not shine for those who have an impure, dense or gross
intellect, but it is seen i.e., felt or realised, by those who have a
pure. sharp and subtle intellect.
162. This intellect is rendered pure and sharp by constant hearing, reflection and meditation on Brahman.
163.
Let the wise one sink his senses into the mind, the mind into the
intelligence, the intellect into the cosmic intellect and the cosmic
intellect into the peaceful Atman.
164. Withdraw speech and the
other organs into the mind through the process of abstraction
(Pratyahara) and self-restraint (Dama).
165. Merge the mind into the intellect, into the cosmic intelligence or Hiranyagarbha.
166.
Merge Hiranyagarbha into peaceful Atman (Santa-Atman) i.e., the pure
unconditioned Para-Brahman, the substratum or support for everything,
which is changeless, which is the inner Self of all and which is the
witness of all the modifications of the intellect. This is the process
of involution. This is the method of Self-realisation through
Laya-Chintana method.
167. Practise introspection and
self-analysis. Control the lower mind by the higher. Stop all the
activities of the senses and focus the consciousness on the mind.
Afterwards withdraw the consciousness from the mind and fix it on the
intellect. Withdraw the consciousness from the intellect and fix it on
the cosmic intelligence. Finally withdraw the consciousness from the
cosmic intelligence and fix it on the Absolute Consciousness or Brahman
or the Absolute.
168. Just as the limbs of the tortoise are withdrawn into its body, so also all the senses are withdrawn into the mind.
169. The intellect is called the Mahat-Atman because it pervades the mind and the senses. It is their internal principle.
170.
Merge the intellect into the Mahat-Atman, i.e., Hiranyagarbha. Make
your intellect as clear and pure in its nature as that of Hiranyagarbha.
171.
Arise, awake; having reached the great teachers, learn, realise the
Atman. Like the sharp edge of a razor is that path difficult to cross
and hard to tread thus the wise say.
172. Having thus merged the
senses, mind and intellect and the Mahat-Atman in the Supreme Self or
Para-Brahman, one enjoys eternal bliss and everlasting peace and attains
Moksha or final emancipation. One gets true knowledge of the Self.
173.
Just as the water in a mirage, the serpent in a rope and the blue
colour of the sky vanish by one's seeing the real nature of the mirage,
the rope and the sky, so also the illusory world of names, forms and
actions, which is produced by false knowledge and which is of the nature
of action, agent and fruits, disappears when one attains knowledge of
the Atman.
174. Arise, O, man, from the quagmire of Samsara, turn
towards the acquisition of spiritual knowledge or knowledge of the
Atman or the Supreme Self. Give up thinking about worldly objects.
175. Awake from the slumber of ignorance. Destroy the sleep of ignorance, the seed of all miseries.
176.
Approach the excellent teachers, Brahma-Nishtha, Brahma-Srotriya Gurus,
who have realised the Atman. Realise this Atman taught by them. Feel I
am He, Soham.
177. He who has known that which is without sound,
without touch, without form, without decay, without taste, eternal,
without smell, without beginning, without end, beyond the intellect, and
unchanging, is freed from the jaws of death.
178. This Atman is
transcendental, i.e., beyond all sense-perceptions. It is beyond matter.
It is pure Spirit. It is absolute consciousness.
179. The Atman
is beyond the reach of mind and speech. It does not possess the
properties of matter, such as sound, touch, taste and smell.
180. The Atman is of the nature of pure bliss and knowledge.
181. This earth is gross. This body is gross. But the Atman is subtler than the subtle.
182.
The attributes of matter such as sound, etc. do not exist in the Atman
or Brahman. Therefore it does not decay. It can neither increase nor
decrease.
183. A thing that decays is ephemeral. Therefore the Atman is eternal.
184. That which has a beginning is an effect. lt is absorbed into its cause. Therefore it is not eternal.
185.
But the Atman has no cause into which it could be absorbed. As it is
the cause of all, it is not an effect. As it is not an effect, it is
eternal.
186. Decaying objects like trees, flowers, body, etc.,
have a beginning and an end but the Atman is beginningless and endless,
as it is eternal.
187. Do not neglect this. This is your foremost duty. This is your primary duty.
188. As the Atman is very subtle, the path of knowledge that leads to it is difficult to travel.
189. The aspirant who treads the razor-path must be very cautious, vigilant, diligent and intelligent.
190. It is quite clear that a Guru is absolutely necessary.
191. The Upanishads are records of the intuitive experiences of the great sages and seers.
192.
The Atman is distinct in nature from the intellect, because it is the
silent witness of all, Knowledge-Absolute and the inner-Soul of all
objects.
193. Only That which is changeless can be said to be eternal.
194.
Having realised the Atman, one is released from the jaws of death. He
is liberated from the bondage of birth and death. He is freed from the
bondage of ignorance, desire and action. The three knots or Granthis,
viz., ignorance, desire and action are rent asunder. He attains
Immortality.
Sacred Chants: Katha Upanishd (Chapter Two - Section Two)
https://youtu.be/VVPkTPDfSv0
Part II
Canto II
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥
हँसः शुचिषद्वसुरान्तरिक्षसद्-
होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥
न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६॥
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥
अग्निर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥
वायुर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च ॥ १०॥
सूर्यो यथा सर्वलोकस्य चक्षुः
न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा
न लिप्यते लोकदुःखेन बाह्यः ॥ ११॥
एको वशी सर्वभूतान्तरात्मा
एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥
नित्योऽनित्यानां चेतनश्चेतनानाम्
एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
तेषां शान्तिः शाश्वती नेतरेषाम् ॥ १३॥
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४॥
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १५॥
इति द्वितीयाध्याये द्वितीया वल्ली ॥
Philosophy of Sense-Hankering
195.
The self-existent (Brahman) created the senses with outgoing
tendencies. Therefore, man beholds the external universe and not the
internal Self (Atman). But some wise man with eyes averted from sensual
objects, with his senses turned away from objects, desirous of
immortality, sees the Atman within.
196. It is not possible to
have light and darkness at the same time and at the same place. Even so
it is not possible to enjoy sensual pleasures and bliss of the soul at
the same time or to revel in sensual objects and behold the inner self
at the same time, or to worship God and mammon simultaneously.
197.
The ignorant run after external objects of desire and fall into the
snares of the wide-spread death. But wise men, knowing the nature of
immortality, do not covet the fleeting unstable objects here.
198.
The two obstacles that stand in the way of attaining Self-realisation
are the natural tendency of the senses to run towards external objects
and the desire for enjoyments of this world and the next.
199. The senses run towards the external objects on account of Vikshepa-Sakti or Rajas.
200. Not only the eyes but all the organs have to be withdrawn from their respective objects.
201. The cause of desire is ignorance. Desire is born of Avidya.
202.
If the Rajas in the senses is squeezed out by increasing the Sattva,
the senses will be absorbed in the mind. They will not run outwards.
203. Man has forgotten his essential divine nature on account of ignorance, and so his mind runs after sensual pleasures.
204.
Ignorant men who have no right understanding and discrimination run
after external objects and so they fall into the meshes of the
wide-spread death.
205. The Atman neither increases nor decreases. It is constant and is immortal.
206. The wise who enjoy the eternal bliss of the Atman do not care for these little sensual pleasures.
207.
The sum total of the pleasures of this world is a mere drop when
compared to the bliss of the Atman. The Atman is the ocean of bliss.
208. Desire for sensual objects is opposed to Self-knowledge. It is opposed to Self-realisation.
209. Will any man attempt to eat black sugar and beer-fruit when sugar-candy and mangoes are abundant?
210.
To the Self by which one knows form, taste, smell, sound, touch and the
pleasures, nothing remains unknown. This verily is That (Brahman).
211. The Atman or Brahman is Knowledge-Absolute. It is Absolute-Consciousness.
212. What is there unknowable to the Atman in this world? Everything is certainly knowable by the Atman.
213.
The mind and the intellect, also are insentient. They borrow their
light or intelligence from the Atman only, just as the moon borrows
light from the sun.
214. The mind, intellect and senses perform their functions through the light of Atman.
215. The Atman is at the back of all sense-perception, mind and intellect.
216.
Just as iron filings move in front of a magnet, so also the mind,
intellect and senses move or do their functions in the presence of the
Atman.
Beyond Fear and Grief
217. This
verily is the Atman which is distinct from virtue and vice, cause and
effect, which is the highest place of Vishnu, and beyond which there is
nothing.
218. The wise man, when he knows that by which he
perceives all objects in dream or in waking is the great omnipresent
Atman, grieves no more.
219. The state of Turiya or superconsciousness transcends the waking, dreaming and deep sleep states.
220. The Atman is the silent witness of the three states. Hence it is called Turiya.
221. Through the intelligence of the Atman alone one is conscious of the dreaming and waking states.
222. He who knows the eternal Atman becomes absolutely fearless.
223. Fear manifests itself only when one is attached to one's body, when one identifies oneself with the physical body.
224. He who identifies himself with the physical body attempts to protect his body.
225. Wherever there is attachment, fear and anger co-exist.
226.
When one knows the Atman which is one without a second and eternal,
through Self-realisation, then, who would wish to protect what and from
whom?
227. The sage beholds the Self alone everywhere.
228. The sage is above body-consciousness. He becomes absolutely fearless.
229. To know the Atman is to realise the Atman.
230. To know the Atman is to become the Atman.
Unity of Brahman, Man and World
231. Brahman appears as the Jiva through Upadhi or a limiting adjunct, viz., Avidya.
232. Brahman appears as Hiranyagarbha through the Upadhi or limiting adjunct of Maya.
233. The sum total or aggregate of Jivas (Samashti) is Hiranyagarbha.
234. The Jiva is a microcosmic aspect of Brahman.
235. When the limiting adjunct drops, Hiranyagarbha and Jiva become identical with the transcendent Brahman.
236. Hiranyagarbha is the first manifestation of Brahman through Tapas or penance or meditation.
237. Brahman called, Hiranyagarbha came into being.
238. Hiranyagarbha is cosmic Prana or cosmic intelligence.
239. All the Devas are fixed in Brahman like the spokes of a wheel in its nave. All the Devas depend on Brahman.
240.
Just as a wave is not essentially different from the ocean, just as a
golden ornament is not essentially different from gold, so also this
manifested world is not essentially different from Brahman.
241.
The difference is in name only. Just as a rope appears as the snake, so
also Brahman appears as this world of names, forms and actions (Nama,
Rupa, Kriya) through Avidya (ignorance) or Maya (illusion).
242.
He who thinks: I am different from Brahman, is again born and dies; but
he who feels; I am verily the all-pervading immortal Satchidananda
Brahman, attains immortality.
243. Brahman is an embodiment of dense, eternal knowledge (Nitya-Vijnanaghana-Svabhava).
244. Brahman is free from the attributes of all Samsara (Sarva-Samsara-Dharma-
245. The supreme Soul is identical with the individual and with all creation.
246. Failure to comprehend and realise the essential unity of being is the cause of rebirth.
Mind-Culture for Self-Knowledge
247. By the mind alone could this Brahman be obtained; there is no difference here at all. He goes from death to death, who sees any difference here.
248. The mind is of two kinds, viz., Suddha-Manas or the pure mind, and Asuddha-Manas or the impure mind which is filled with Vasanas, egoism, greed, etc.
249. Brahman can be attained only by the mind purified by the study of scriptures by the instructions of the preceptor, by the practice of the fourfold means and constant meditation on the inner Self.
250. When one attains Self-realisation, Avidya or ignorance is totally removed.
251. The knower or Sage realises that there is Brahman alone, and nothing else exists, and this world is only the manifestation of Brahman, and is not essentially different from it.
252. But he who sees difference, with eyes dark with ignorance, proceeds from death to death.
253. The person (Purusha) of the size of a thumb, resides in the middle of the body, as the Lord of the past and the future, and henceforward, after knowing Him, the sage fears no more. This, indeed, is That.
254. The Purusha or Atman dwells in one's own heart. One Atman is called Purusha, because it abides in the city (Puri) of the body, or because all is pervaded by it, the whole world is filled by it.
255. The Atman is limitless, but the size of the thumb is given for the faculty of meditation only for the beginners.
256. To begin with, aspirants meditate on the Atman as a Jyoti or light of the size of a thumb, in the cavity of the heart.
257. After knowing the fearless, immortal Atman, one fears no more, and does not wish to protect himself afterwards.
258. Brahman is the perfect Purusha. It is the inner soul which always abides in the heart of every man. It is the ruler of knowledge. It is concealed in the heart and mind. He who knows it becomes immortal.
259. Brahman is like a flame without smoke. It is the Lord of the past and the future. It alone is even today, and will be, verily, tomorrow. This verily, is That.
260. Brahman is eternal, immortal (Kutastha) and constant.
261. Brahman exists in all living beings now, and it will certainly exist tomorrow also.
262. Just as rain water that falls on the top of a mountain quickly runs down and becomes dispersed in the valleys and is lost, so also the ignorant man, who beholds differences in life, who thinks that there are different selves in the different bodies, who thinks that the world is different from Brahman and the individual is distinct from the Supreme Soul and other souls, who sees things as different from the soul, who has not realised the substratum of all, who has not cognised the non-dual Brahman, the one real, eternal, immortal, immutable underlying unity, runs down quickly to darkness, i.e., is caught in the round of births and deaths.
263. Just as pure water poured into pure water becomes of the same quality, so also the individual soul who has been purged of impurities and who has cognised the supreme Self through direct intuitive perception, who has destroyed the perception of differences by knowledge of the Atman, who beholds the unity of Self or oneness of the Atman everywhere, becomes identical with the Supreme Soul.
264. The aspirant should have an unshakable faith in the teachings of the Srutis. If there is no faith there is no prospect of attaining Self-realisation.
The Inner Ruler
265. The city of the unborn (Brahman), whose knowledge is eternal, has eleven gates or openings. Adoring Him, one does not grieve and liberated from all bonds of ignorance, one becomes free. This, verily, is That.
266. The two eyes, two ears, two nostrils and the mouth make up the seven openings. The navel and the two lower openings make up ten. The eleventh is the Brahmarandhra at the crown of the head.
267. Just as a city belongs to a king who is independent of the city and who is not mixed with it, so also the city of the body belongs to a king (Atman) who is independent and not mixed with the body.
268. He who meditates on Brahman and has attained Self-realisation does not grieve. He is liberated from all bonds of ignorance and becomes free from the round of births and deaths!
269. A sage is freed from all desires and ties of Karma produced by ignorance. He becomes absolutely fearless. He does not take a body again. He merges himself in Brahman.0
270. Brahman sends up the Prana and throws the Apana downwards. That adorable one, seated in the centre, all Devas worship.
271. There are five principal kinds of vital energy known as Prana, Apana, Vyana, Udana and Samana. There are five minor Pranas, sub-Pranas or Upa-pranas. The one Mukhya-prana or chief Prana or vital energy assumes the ten forms according to the function done by each Prana (Vritti-bheda).
272. Prana does the work of respiration; Apana the function of excretion; Vyana the function of circulation of blood; Udana the function of voice, deglutition, etc. Samana the work of digestion.
273. Prana is not breath. Prana is vital energy. Breath is only one of the various manifestations of Prana. The function of Prana is connected with breath.
274. The senses and the mind adore their Lord, the Atman, by discharging their allotted duties properly.
275. They propitiate their Lord the Atman, by bringing in the different sensations of forms, colour, sound, smell, taste, touch, just as the subjects please and serve the king by giving him offerings.
276. The senses, mind and Prana are ever active in serving and pleasing the Atman.
277. Atman alone directs the mind, senses and Pranas to do their respective duties.
278. The five organs of knowledge gather experiences from the external world and present them to the Atman. This is their true worship.
279. As soon as the Atman leaves the body, the whole body decays and disintegrates, as in the case of the inhabitants of a city, when the king of the city is driven out of it.
280. Not by Prana, not by Apana does any mortal live, but it is by some other on which these two depend for their life.
281. The real source of life is the Atman. The Prana, Apana, etc. cannot be the source of life. Their work conjointly for the benefit of the Atman only, which is distinct from them.
282. The body is destroyed by the exit of Prana and Apana, and the withdrawal of the consciousness of the Atman within.
283. A house exists for the benefit of the owner who is distinct from the house and who is the director. Even so the Prana and Apana etc., and the senses and the mind, exist for the benefit of the Atman which is distinct from them and which directs them.
284. The Prana and Apana depend on the Atman for their life.
285. They perform their allotted duties in harmony for the benefit of the Atman, their Director.
286. The highest and the principal support of all beings, of Prana, the senses and the mind, is the Atman. It is absolutely independent.
287. Like corn the mortal decays and like corn he is born again.
288. Some Jivas enter the womb in order to have a body; others go into inorganic matter, according to their Karmas and knowledge.
289. The Jiva takes a body according to his Karma performed previously and in accordance with the nature of knowledge acquired by him.
290. He may become Indra or even Hiranyagarbha. He may hold any office in the cosmic hierarchy. He may take his final birth as a man and become a Jivanmukta or a liberated sage.
291. He may become a Muni, a Tapasvin or a Yogi, if he has very good spiritual Samskaras.
292. He may also become a tree or some inorganic matter, according to his Karmas.
293. Brahman is the silent witness of the three states viz. waking state, dreaming state and deep sleep state.
294. The Purusha or Brahman is awake and does not sleep when all, i.e., Prana, senses and the mind are asleep, as He is the witness (Sakshi) of everything.
295. Brahman is ever pure, immortal.
296. It is the cause of all worlds. All the worlds depend on it alone. It is the prop and support for all the worlds. In it all worlds are contained.
297. In deep sleep you rest in Brahman. You actually come in contact with Brahman then, but there is the veil of ignorance. Therefore you are not able to be actually conscious of Brahman.
298. In Samadhi this veil is rent asunder. There is perfect awareness and you are one with the Absolute Consciousness.
299. When the mind and all the senses are at rest during deep sleep, you do experience the true bliss of Brahman.
300. That is the reason why you say, when you come back to waking consciousness; I slept happily, I did not know anything.
301. This memory of bliss goes to prove that Brahman exists, that it is non-dual and it is of the nature of bliss.
(Essence of kathopanishad by Swami Sivananda)
Sacred Chants: Katha Upanishd (Chapter Two - Section Three)
https://youtu.be/Mt1I1bFOR8M
Part II
Canto III
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ १॥
यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।
महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २॥
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३॥
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४॥
यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।
यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके
छायातपयोरिव ब्रह्मलोके ॥ ५॥
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।
पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६॥
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।
सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७॥
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८॥
न संदृशे तिष्ठति रूपमस्य
न चक्षुषा पश्यति कश्चनैनम् ।
हृदा मनीषा मनसाऽभिक्लृप्तो
य एतद्विदुरमृतास्ते भवन्ति ॥ ९॥
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १०॥
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११॥
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।
अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४॥
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५॥
शतं चैका च हृदयस्य नाड्य-
स्तासां मूर्धानमभिनिःसृतैका ।
तयोर्ध्वमायन्नमृतत्वमेति
विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६॥
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा
सदा जनानां हृदये संनिविष्टः ।
तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण ।
तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७॥
मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा
विद्यामेतां योगविधिं च कृत्स्नम् ।
ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु-
रन्योऽप्येवं यो विदध्यात्ममेव ॥ १८॥
सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ १९॥
ॐ शान्तिः शान्तिः शान्तिः ॥
इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ तत् सत् ॥
Omnipresence of Self Clarified
302.
As the one fire, after it has entered the world, though one, takes
different forms according to whatever it burns, so does the eternal
Atman of all living beings, though one, takes a form according to
whatever it enters and is outside all forms.
303. Many argue in
order to exhibit their vast learning or erudition and to get victory
over others. They do not argue in order to arrive at Truth.
304. Honest and sincere discussion with great souls in order to remove doubts and to get light and clarity is highly desirable.
305.
Sincere aspirants may discuss amongst themselves knotty and abstruse
problems. This is very helpful for their growth and right understanding.
306.
The knowledge of the oneness of the Atman, though supported by
authority and even after reiteration, is not firmly grasped by the
aspirants. Therefore the Srutis explain the Truth of the Atman in a
variety of ways, with diverse illustrations, similes and analogies.
307.
The Atman is ever pure and separate from the forms. It is not in the
least affected by the forms, because it is without attributes and
extremely subtle, is pure consciousness or soul or spirit.
308. How can there be any connection between matter and spirit?
309.
The Atman puts on diverse forms through the Upadhis or vehicles or
limiting adjuncts viz., the mind, the senses, the Pranas and the body,
and is at the same time beyond all names and forms.
310. This Atman is a mysterious Vastu or Tattva or Principle or Being.
311.
As the one air, after it has entered the world, though one, takes
different forms according, to whatever it enters, so the internal Atman
of all beings, though one assumes forms according to whatever it enters,
and is outside all forms. It is transcendent, and beyond all names and
forms.
312. As the Sun, the eye of the whole world, is not
contaminated by the defects of the eye of external things, so the one
internal Atman of all beings is not contaminated by the misery of the
world arising from desire and Karma, it being external to everything.
313.
Just as the snake is superimposed on the rope when seen in dim light,
just as silver is superimposed on the mother-of-pearl, so also this
world and body are superimposed on the Atman or Brahman, on account of
Avidya or ignorance.
314. Just as the rope is not affected by the
snake seen in its place, so also the pure transcendent Atman is not in
the least affected by the superimposition.
315. Action, agency
and fruits (Kriya, Karta, Phala) are falsely attributed or superimposed
on Atman, on account of ignorance. These are all false notions only,
like the erroneous notion of snake in the rope.
316. The Atman is non-doer (Akarta) non-enjoyer (Abhokta). It is unattached (Asanga, Nirlipta).
317.
Brahman is one. It is the Ruler, the internal Atman of all living
beings. It is not contaminated by the misery of the world, being
external to it.
318. Brahman is the Lord of all, all-pervading, independent. There is none other equal to or greater than it.
319. It makes itself, though one, being manifest by the differences of impure conditions of name, form etc.
320. The wise who behold it within their Self enjoy eternal bliss.
321.
The worldly-minded persons who are engrossed in external objects, who
are not endowed with discrimination, cannot enjoy this eternal bliss of
the Atman. This Atman is concealed for them by ignorance.
322.
The wise who behold the Self as the eternal among the transcient, as
conscious amongst the conscious, who, though one, grants the desires of
many, as dwelling in their selves, to them belongs eternal peace, not to
others.
323. The Atman is eternal, permanent and unchanging. This world of names and forms is non-eternal, impermanent and changing.
324. Body, mind, senses and Prana are all included in the term world.
325. This world is like a fleeting shadow.
326. The very idea of change implies that there is a basic substratum which is ever unchanging and permanent.
327. Changes or phenomena can take place only in an unchanging being or noumenon.
328.
The screen in the cinema show never changes but the pictures come and
go on the screen. Brahman represents the screen and this universe of
fleeting forms the pictures.
329. Just as hot water borrows its
heat from the fire, so also the intellect borrows its intelligence from
the Atman, the source of everything.
330. He who beholds the
Atman seated in his heart, enjoys eternal peace. Others who are ignorant
are subject to the miseries of Samsara.
331. The sages who are absolutely desireless perceive that indescribable highest bliss as This is That.
332.
The sun does not shine there, nor do the moon and the stars, nor do
lightnings shine and much less this fire. When He shines, everything
shines after Him: by His light all these shine.
333. The Atman is self-luminous. It shines by itself.
334. A self-luminous thing is that which is not in need (Nirapeksha) of any extraneous light for its own shining or effulgence.
335.
If you say that the Atman receives its light from some other light,
then that light should have another light for its illumination. This
will land in Anavasthadosha or regress ad infinitum. So the Atman must
be self-luminous.
The Tree of Samsara
336.
There is that ancient Asvattha tree, whose root is upward and branches
are down. That indeed is pure. That is Brahman and that alone is called
immortal. Upon that all the worlds depend and no one goes beyond that.
This, verily, is That.
337. You can know the nature of Brahman,
the source of the tree of Samsara (Maya-Vriksha) by finding out the
nature of the effect, the tree of Samsara.
338. This world has its root in Brahman. From Brahman only the whole universe proceeds.
339.
Just as the tree is cut down by the axe, so also the tree of Samsara
can be cut down by the axe of non-attachment or the sword of Atma-Jnana
or knowledge of the Self.
340. This tree of Samsara receives its
sap from its source, Para Brahman or the supreme Self, and grows from
the seed of ignorance.
341. Hiranyagarbha or the Karya-Brahman is its sprout. The subtle bodies of all living beings represent its trunk.
342.
This whole universe evolved from Brahman moves in the Prana (the
highest Brahman). That Brahman is a great terror, like an uplifted
thunder-bolt. Those who know this become immortal.
343. Prana
means here Brahman. Brahman is the source of this world. He is the Lord
of creation. Man becomes immortal by attaining knowledge of Brahman.
344.
The statement that the world has come out of nothing is quite absurd.
It has come out of Brahman. It moves or vibrates in Brahman. It rests in
Brahman. It dissolves in Brahman.
345. Brahman is the bed-rock or substratum for this changing world.
346. Brahman is ever changeless and motionless.
347. Motion or vibration can take place only in something that is motionless. That immovable something is Brahman.
348.
Just as servants obey commands at the sight of their master with the
thunderbolt raised in his hand, so also this world obeys the universal
law.
349. Nothing can escape that law which is unrelenting and inexorable. No one can transgress it.
350.
Everything is under its strict control. Creation, preservation and
dissolution are governed by an unalterable divine law which no one can
violate or break. Therefore, Brahman, working as this Law, is called a
great terror like the uplifted thunderbolt.
351. Those who know
this highest Brahman, the witness of all our mental activities or
modifications or Vrittis, who know that Brahman is the cause of the
origin etc. of the universe, and that it guides the world from within,
through definite laws, attain immortality.
352. From fear of Brahman the fire burns, from fear the Sun shines, from fear Indra and Vayu and Death do their duty.
353.
If Brahman does not exist as the controller or Governor or the
Protector of the world, as one with the thunderbolt raised in His hand,
this world will not run smoothly and harmoniously in a perfect orderly
manner, and a well regulated activity of the Jivas or guardians of the
world (Loka-Palas) will not be possible.
Realise The Self Now
354.
If here, in this life, one is able to comprehend Brahman before the
death of the body, he will be liberated from the bondages, of the world.
If one is not able to comprehend it, then, he has to take a body again
in this world, of creation.
355. Therefore a sincere attempt
should be made to realise this immortal, eternal, self-luminous Brahman,
before the falling of the body.
356. Just as one perceives his
own image in a mirror very distinctly, so also Brahman can be seen very
distinctly in one's own intellect.
357. The perception becomes
indistinct in the world of forefathers, they being engrossed in the
enjoyments of the fruits of Karma, just as the perception is indistinct
in dreams.
358. Just as the image of oneself reflected in water
is indistinct, so also the perception of the Atman in the world of
Gandharvas is indistinct.
359. But in Brahmaloka the Atman is realised as distinctly as light from shadow.
360. But it is hard to reach Brahmaloka. Special Karma or worship is needed to attain it.
361. Therefore one should attempt to realise the Atman in the intellect itself while here (in this world).
362.
A wise man, having understood that the senses separately produced are
distinct from the Atman, and also having known their rising and setting,
grieves no more.
363. The senses such as the ears. eyes, etc.
originate separately from their causes, like Akasa, etc., for perceiving
their respective objects.
364. The Atman is pure, stainless,
self-luminous, and independent. The nature of the senses is absolutely
dissimilar to the nature of Brahman.
365. The senses function
during the waking state. This is the rising of the senses. They are
absorbed during deep sleep. This is the setting of the senses.
366. There is neither rising nor setting for the Atman.
367. The Atman has neither a beginning nor an end.
368.
The senses and the mind which are changing can be clearly distinguished
and separated from the Atman which is pure, changeless, eternal,
all-pervading, indivisible, beginningless and endless.
369.
Having understood the senses as distinct from the Atman, and also their
rising and setting, their waking and sleeping, as belonging to them and
not to the Atman, a wise man does not grieve.
370. The knower of the Atman crosses grief and is established in bliss.
The Supreme State
371.
Higher than the senses is the mind, higher than the mind is the
intellect, higher than the intellect is the cosmic intellect. Higher
than that is Avyakta, the unmanifested.
372. Beyond the Avyakta
is the Purusha the all-pervading devoid of linga (indicative sign). He
who knows Him is liberated, and attains immortality.
373. As the
senses are distinct from the Atman, the latter cannot be perceived
externally by the senses, for it is the most internal of all things.
374. The knowledge of this gradation is necessary for attaining immortality or the final emancipation.
375.
During Pralaya the whole world is withdrawn into the Avyakta. Beyond
Avyakta is the all-pervading Purusha, the cause of Akasa etc.
376.
That by which a thing is reached, known or understood is called linga,
such as intellect, mind, etc. He who has not these is alinga.
377.
He who knows Him both from the preceptor and the Sastras, and through
direct intuitive perception in his own intellect, attains immortality or
the final emancipation. He is freed from the knots of the heart, such
as desire, ignorance and action.
378. His form is not to be seen.
No one beholds Him with the eyes. By controlling the mind with the
intellect and by incessant meditation, He is revealed. Those who know
this Brahman become immortal.
379. The Atman cannot be seen by the physical eye, because it is transcendental, i.e., beyond the reach of the senses and mind.
Scriptures and Guru
380. He who knows that dwelling in the ether of the heart, by the pure intellect, becomes immortal.
381.
When the five organs of knowledge are at rest, together with the mind,
and when the intellect ceases functioning, that they call the highest
state.
382. Man acquires the knowledge of the world through the five senses of perception.
383. The senses gather the experiences of this world and present them to the Atman through the mind and the intellect.
384.
When the five organs are withdrawn from the external objects and merged
in the mind, when the mind is centred or fixed in the Atman, when the
intellect characterised by determination is not active or does not
function, that state they call the highest.
385. When the senses
are quietened, when the emotions are controlled, when the intellect
ceases to function, that is the supreme state. This is called Yoga.
386. Yoga is the highest path and goal, because it leads to Moksha or the final emancipation.
387. The firm control of the senses, they regard as Yoga. At that time one should be careful, for Yoga is acquired and lost.
388. The senses are restrained and the mind is fixed in the Atman through steady concentration and meditation.
389. At this time the Yogi becomes careful or watchful. He becomes vigilant, for Yoga comes and goes.
390.
Yoga comes and goes, if the mind is not rendered quite steady, if the
senses are not properly controlled, if dispassion wanes. if there is
slackness or irregularity in meditation.
391. Perfect vigilance is necessary when one has started Yoga practice.
The Two Eyes of A Sadhaka
392. The Atman cannot be reached by speech by mind or the eye.
393. Any amount of argument or metaphysical ratiocination will not help the aspirant to attain Brahman.
394.
Maharshi Vyasa and Sri Sankara dispensed with mere argument and
ratiocination and established their doctrine mainly on Sabda-Pramana
which is quite infallible.
395. Place implicit faith in the words
of the Srutis and the seers who have actually realised the Atman
through direct intuitive perception and who positively assert that the
Atman exists.
396. Sabda-Pramana, the Srutis, Apta-Vakya, or the words of the seers is of utmost importance.
397.
If you wish to attain the Atman, have faith in the words of the Guru
who has actually realised the Self, and follow his instructions.
398. The Atman has to be known from the Guru who knows that the Atman exists.
399.
If the Atman cannot be known by speech, mind or the eye, how is he to
be known? It is known only through the instruction imparted by a Guru,
who knows directly that it exists.
400. It should be known to
exist and, also as it really is. Of these two, to him who knows it to
exist its true nature becomes manifest.
401. To him who meditates
on the pure Brahman, after equipping himself with the four means, the
real nature of Brahman becomes revealed.
Renunciation: The Prerequisite
402. When all the desires that dwell in the heart cease, then the mortal becomes immortal, and here one attains Brahman.
403. The condition for immortality is the renunciation of all desires and attachment.
404. The worldly desires are renounced only when the fetters of false knowledge are cut asunder.
405. Mind is the seat of desire. There is no desire in the Atman; it is ever pure and taintless.
406. Desire is the cause of pain and bondage.
407.
When all desires are destroyed by the attainment of the knowledge of
the Self, one who was mortal before, becomes immortal subsequent to the
attainment of this knowledge. He becomes Brahman even here, while living
in the body. He is freed from the bondage of Karma.
408. When all the knots of the heart are severed here on earth, then the mortal becomes immortal.
409.
Ignorance, desire and action are the three important knots. Egoism,
hatred, lust, jealousy, pride born of ignorance are smaller knots.
410. The beliefs, I am this body, This is my property, I am Brahmana, I am the minister are also knots.
411.
These are destroyed by the rise of the contrary belief in the identity
of the Atman with Brahman, in the form I am certainly Brahman.
Knowledge of Nadis
412.
There are hundred and one nerve-currents (Nadis) of the heart. One of
them, Sushumna, penetrates the crown of the head. Moving upwards by it
one, at the time of death, attains immortality. The other nerves lead to
various other courses.
413. The Jivanmukta who has attained Self
realisation goes nowhere. His Pranas do not go out anywhere. Being
Brahman, he attains Brahman. He attains Kaivalya-Mukti.
414.
Those who have not attained Kaivalya-Mukti, who have not realised the
absolute Brahman but who have realised the lower Brahman or Saguna
Brahman with attributes, go by the Sushumna-Nadi for the solar place and
thence through several other planes to Brahmaloka where they dwell till
the end of the cycles of creation. In Brahmaloka they enjoy
incomparable happiness. When the cycle terminates they merge in Brahman
along with Brahma (Creator). This is known as Krama-Mukti or progressive
emancipation.
415. The other Nadis are of various courses. They,
at the time of one's death, lead to different ways. If the soul passes
through these nerves, it is born again in Samsara. It assumes various
bodies according to its Karma and desire.
416. The Sushumna-Nadi is also known by the name Brahma-Nadi.
417.
The Purusha of the size of the thumb, the inner Self, is always seated
in the heart of all living beings. One should draw Him out of one's own
body with steadiness, as one draws the pith (stalk) from a reed. One
should know Him as pure and immortal.
418. You will have to draw
or take out the essence i.e., the Atman from the five Kosas or sheaths,
patiently and boldly through Vichara or discrimination and meditation.
You will have to separate the Atman from the body.
419.
Nachiketas, having acquired this knowledge imparted by Yama, and also
the whole teaching about Yoga, attained Brahman, having become free from
all impurities and from death. Thus it will be with others also who
thus know the nature of Brahman.
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Katha Upanishad in Simple English Part Three
https://youtu.be/p9kXX2BBVNw
Katha Upanishad in Simple English Part Two
https://youtu.be/1hfL1h1hvZE
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Katha Upanishad in Simple English Part One
https://youtu.be/CF6_YNTN_nQ
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Katha Upanishad audiobook Translated by F. Max MÜLLER
https://youtu.be/i5EVhcUcbo4
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