Katha Upanishad,Part.1(Upanisdad.4a)
Sacred Chants - Katha Upanishad (Shaantipaath)
https://youtu.be/p7XeZX96fME
ॐ
॥ कठोपनिषत् ॥
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om.
May That protect us both (teacher and pupil). May That cause us both to
enjoy the bliss (of Mukti). May we both exert to find out the true
meaning of the scriptures. May our learning be brilliant. May we never
quarrel with each other!
Om Peace! Peace!! Peace!!
Sacred Chants - Katha Upanishd (Chapter One - Section One)
Part I
Canto I
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।
तस्य ह नचिकेता नाम पुत्र आस ॥ १॥
तँ ह कुमारँ सन्तं दक्षिणासु
नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २॥
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३॥
स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४॥
बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥
अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥
आशाप्रतीक्षे संगतँ सूनृतां
चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो
यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥
तिस्रो रात्रीर्यदवात्सीर्गृहे मे-
ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।
नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु
तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९॥
शान्तसंकल्पः सुमना यथा स्याद्
वीतमन्युर्गौतमो माऽभि मृत्यो ।
त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत
एतत् त्रयाणां प्रथमं वरं वृणे ॥ १०॥
यथा पुरस्ताद् भविता प्रतीत
औद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युः
त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥
स्वर्गे लोके न भयं किंचनास्ति
न तत्र त्वं न जरया बिभेति ।
उभे तीर्त्वाऽशनायापिपासे
शोकातिगो मोदते स्वर्गलोके ॥ १२॥
स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो
प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त
एतद् द्वितीयेन वृणे वरेण ॥ १३॥
प्र ते ब्रवीमि तदु मे निबोध
स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथो प्रतिष्ठां
विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥
लोकादिमग्निं तमुवाच तस्मै
या इष्टका यावतीर्वा यथा वा ।
स चापि तत्प्रत्यवदद्यथोक्तं
अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥
तमब्रवीत् प्रीयमाणो महात्मा
वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भविताऽयमग्निः
सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं
त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा
निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७॥
त्रिणाचिकेतस्त्रयमेतद्विदित्वा
य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान् पुरतः प्रणोद्य
शोकातिगो मोदते स्वर्गलोके ॥ १८॥
एष तेऽग्निर्नचिकेतः स्वर्ग्यो
यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्ष्यन्ति जनासः
तृतीयं वरं नचिकेतो वृणीष्व ॥ १९॥
येयं प्रेते विचिकित्सा मनुष्ये-
ऽस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं
वराणामेष वरस्तृतीयः ॥ २०॥
देवैरत्रापि विचिकित्सितं पुरा
न हि सुविज्ञेयमणुरेष धर्मः ।
अन्यं वरं नचिकेतो वृणीष्व
मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥
देवैरत्रापि विचिकित्सितं किल
त्वं च मृत्यो यन्न सुज्ञेयमात्थ ।
वक्ता चास्य त्वादृगन्यो न लभ्यो
नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥
शतायुषः पुत्रपौत्रान्वृणीष्वा
बहून्पशून् हस्तिहिरण्यमश्वान् ।
भूमेर्महदायतनं वृणीष्व
स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥
एतत्तुल्यं यदि मन्यसे वरं
वृणीष्व वित्तं चिरजीविकां च ।
महाभूमौ नचिकेतस्त्वमेधि
कामानां त्वा कामभाजं करोमि ॥ २४॥
ये ये कामा दुर्लभा मर्त्यलोके
सर्वान् कामाँश्छन्दतः प्रार्थयस्व ।
इमा रामाः सरथाः सतूर्या
न हीदृशा लम्भनीया मनुष्यैः ।
आभिर्मत्प्रत्ताभिः परिचारयस्व
नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥
श्वोभावा मर्त्यस्य यदन्तकैतत्
सर्वेंद्रियाणां जरयंति तेजः ।
अपि सर्वं जीवितमल्पमेव
तवैव वाहास्तव नृत्यगीते ॥ २६॥
न वित्तेन तर्पणीयो मनुष्यो
लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।
जीविष्यामो यावदीशिष्यसि त्वं
वरस्तु मे वरणीयः स एव ॥ २७॥
अजीर्यताममृतानामुपेत्य
जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अभिध्यायन् वर्णरतिप्रमोदान्
अतिदीर्घे जीविते को रमेत ॥ २८॥
यस्मिन्निदं विचिकित्सन्ति मृत्यो
यत्साम्पराये महति ब्रूहि नस्तत् ।
योऽयं वरो गूढमनुप्रविष्टो
नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥
॥ इति प्रथमाध्याये प्रथमा वल्ली ॥
1. Revelation or direct intuition (Aparoksha-anubhuti) is the source of the knowledge of the Atman or the Supreme Self.
2. This Atman is difficult to be known. It is very subtle. It cannot be obtained by arguing.
3. A Self-realised Guru is necessary to lead the aspirants in the spiritual path.
The Pleasant vs. The Good
4.
One is good while another is pleasant. Blessed is he who, between them,
chooses the good alone (Sreyas); but who chooses what is pleasant
(Preyas) loses the true end.
5. Sreyas is the good, the Supreme Self, the knowledge of which leads to Moksha or the final emancipation.
6. Preyas is that which is pleasant. It is sensual pleasure.
7.
The individual soul is essentially identical with Brahman. Through
illusion or ignorance he imagines that he is bound, is doing actions and
is attempting to get deliverance or emancipation.
8. He who
treads the path of truth, who accepts the good, attains immortality and
eternal bliss; but he who chooses the pleasant, i.e. sensual pleasures,
loses the goal of life, undergoes various sorts of miseries, sorrows and
troubles, and is caught in the wheel of births and deaths.
9. Sreyo-Marga is the path of knowledge. Preyo-Marga is the path of ignorance or the path of pleasure.
10. You will have to abandon sensual pleasures ruthlessly if you wish to attain the everlasting bliss of the soul or Atman.
11.
The good and the pleasant take hold of man. The wise man examines and
distinguishes them. The wise man prefers the good, but the ignorant man
chooses the pleasant for the sake of the body.
12. The path of knowledge and the path of pleasure are thrown open to a man. He can choose any path he likes.
13.
Just as the swan separates the milk from a mixture of milk and water
and drinks, milk alone, so also the wise man separates the good in life,
and follows the good alone.
14. Wise men know that the
Sreyo-Marga leads to the attainment of immortality, freedom and eternal
bliss, and the Preyo-Marga to transitory sensual enjoyments and bondage.
Therefore they prefer the good to the pleasant.
15. But the
foolish or the ignorant who have no intelligence to discriminate between
the good and the pleasant, who have no idea of the goal, the means of
attaining it and its fruits, choose the pleasant through greed for
fattening and preserving the body and for the sake of enjoying
pleasures.
16. The two paths are certainly opposing and wide
apart. They lead to different results. They are opposite like light and
darkness.
17. Avidya or ignorance is the path of the pleasant. It leads to misery, grief and bondage.
18. Vidya or knowledge is the path of the good. It is beneficial. It confers freedom and final emancipation.
Marks of Delusion
19.
The ignorant who live in the middle of darkness but fancy themselves as
wise and learned go round and round, deluded, in many crooked ways,
like the blind led by the blind.
20. Those men who live in
Samsara are in the midst of ignorance or thick darkness. They have
neither right understanding nor discrimination.
21. They are held
and bound by a thousand and one ties of expectations. They are
entangled in a thousand and one meshes formed of attachment for
children, wife, wealth, property, house, etc.
22. They are ignorant, but regard themselves as intelligent and well-versed in the Sastras.
23. They do not attain salvation. They are caught again and again in the wheel of births and deaths.
24. They undergo the pains and miseries of Samsara, such as birth, old age, disease, sorrow, pain and death.
25. Just as the blind led by the blind on rough and uneven roads suffer, even so the ignorant undergo suffering.
26.
The way to the Hereafter is not apparent to the ignorant one who is
foolish, deluded by the delusion of wealth. This is the world, he
thinks, there is no other. Thus he falls again and again into the net of
death.
27. Wealth is the most powerful of intoxicants in the
world. It generates pride and vanity. It produces turbidity in the mind
and clouds the understanding. It veils the intellect.
28. The
necessary means for attaining liberation are not apparent to the
careless man who is ever thinking of his sons, wife and wealth and who
is enveloped by the darkness caused by wealth.
29. Sensual
pleasure is the goal of the worldly man. Money is his God and goal. Eat,
drink and be merry,this is his supreme philosophy.
30. Many are
not even able to hear of the Atman. Many, even, when they hear of the
Atman, do not comprehend it, because their minds are not purified.
(Essence of kathopanisad By Swami Sivananda,)
Sacred Chants - Katha Upanishd (Chapter One - Section Two)
https://youtu.be/TBIfS4-Mz6I
Part I
Canto II
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु
भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥
श्रेयश्च प्रेयश्च मनुष्यमेतः
तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥
स त्वं प्रियान्प्रियरूपांश्च कामान्
अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैतां सृङ्कां वित्तमयीमवाप्तो
यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितंमन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ५॥
न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमापद्यते मे ॥ ६॥
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥
न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥
नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि
त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९॥
जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १०॥
कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११॥
तं दुर्दर्शं गूढमनुप्रविष्टं
गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति ॥ १२॥
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥
अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद ॥ १४॥
सर्वे वेदा यत्पदमामनन्ति
तपाꣳसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदꣳ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५॥
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७॥
न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ १८॥
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९॥
अणोरणीयान्महतो महीया-
नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः ॥ २०॥
आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१॥
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२॥
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यः
तस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३॥
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४॥
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५॥
इति प्रथमाध्याये द्वितीया वल्ली ॥
The Glory of Brahma-Vidya
31.
Wonderful is the man who is able to expound the Self. Wonderful is he
who comprehends the Self, when taught by an able teacher
32. Brahma-Vidya is the most wonderful science. This is the science of sciences.
33.
What is that supreme spiritual science which being known all other
worldly sciences become known. It is Para-Vidya or Brahman-Vidya, by
which the Immortal Atman is known.
34. Wonderful must be the teacher who teaches Brahma-Vidya. Wonderful must be the disciple also.
35. Brahma-Jnanis and qualified aspirants are very, very rare in this world.
36. He who is equipped with the four means is fit to tread the path of Jnana-Yoga.
37. Of thousands who have heard this Atman, who seek God, some one alone becomes the knower of the Atman.
38. This Atman cannot be easily known when taught by an inferior person who is not a knower.
39.
This Atman cannot be realised by arguing or by reasoning, because it is
transcendent, beyond the reach of reason and intellect.
40. The
intellect is a finite instrument that is conditioned in time, space and
causation. We cannot come to a final and definite conclusion by merely
arguing.
41. A man of inferior intellect will be defeated by a man of superior intellect.
42. Arguing is mere jugglery of words. It is intellectual gymnastics and lingual warfare.
43. He who spends his life in mere arguing is caught in the thick jungle of darkness and ignorance.
44. Give up arguing and become silent, introspective and meditative.
45. This Atman is realisable through silent meditation only.
46.
Brahma-Jnana or knowledge of the Self cannot be obtained by mere
reasoning or argument. One has to feel and realise the Brahmic
consciousness through spiritual experience or direct intuitive
perception.
47. It is easy to understand and realise Brahman when
taught by a teacher who beholds no difference, who has attained
Self-realisation.
48. The Eternal is not obtained by things which are not eternal.
49.
The Eternal or the supreme treasure of the Atman which is constant,
cannot be attained by the inconstant, i.e., by Karma which is
impermanent in its nature.
50. The state of Hiranyagarbha, also, is nothing when compared to the eternal life in Para-Brahman.
51. This Atman is very subtle and immanent. It is hidden in the cave of the heart. So it is very difficult to know this Atman.
52.
The wise man withdraws the mind from external objects, realises this
Atman by means of meditation on the inner self and renounces both joy
and grief.
53. This Atman is beyond pleasure and pain, joy and grief. It is an embodiment of bliss. It is Satchidananda-Svarupa.
54. Pleasure and pain, joy and sorrow are modifications of the mind only.
(Essence of kathopanisad by Swami Sivananda.)
Sacred Chants: Katha Upanishd (Chapter One - Section Three)
https://youtu.be/5SOzxm2UjJQ
Part I
Canto III
ऋतं पिबन्तौ सुकृतस्य लोके
गुहां प्रविष्टौ परमे परार्धे ।
छायातपौ ब्रह्मविदो वदन्ति
पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १॥
यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् ।
अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २॥
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३॥
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४॥
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५॥
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६॥
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।
न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७॥
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८॥
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९॥
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १०॥
महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११॥
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२॥
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३॥
उत्तिष्ठत जाग्रत
प्राप्य वरान्निबोधत ।
क्षुरस्य धारा निशिता दुरत्यया
दुर्गं पथस्तत्कवयो वदन्ति ॥ १४॥
अशब्दमस्पर्शमरूपमव्ययं
तथाऽरसं नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं
निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५॥
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६॥
य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।
प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।
तदानन्त्याय कल्पत इति ॥ १७॥
इति प्रथमाध्याये तृतीया वल्ली ॥
Upanishadic Sadhana55. The wise sage, by means of meditation on the Atman, realises the Ancient who is difficult to be seen, who is unfathomable, who is hidden in the cave of the heart, who dwells in the abyss, who is lodged in the intelligence, and renounces joy and sorrow, pleasure and pain.
56. The aspirant hears all about this Atman from his able and competent preceptor and comprehends its true nature.
57. He then separates the Atman from the body and mind through discrimination between the real and the unreal, meditates on the Atman and realises it through direct intuitive perception.
58. This world is upheld by Dharma or righteousness. Brahman is the very centre of all Dharmas.
59. Why does a man lead a life of righteousness? Because he wants to attain Brahman or the Self wherein alone he can rejoice really.
60. The Svarupa or essence of Brahman is bliss.
61. Sensual pleasure is a mere fleeting sensation caused by the friction or excitement of nerves. There is reaction here.
62. The Brahmic state is all-full, homogeneous, everlasting. It is an absolute unchanging state.
63. Brahman is other than virtue and vice, other than cause and effect, other than past and future.
64. Virtue and vice, past and future are mental creations only.
65. Time is a mode of the mind. Time also is a mental creation.
66. In Isvara or the Lord, there is simultaneous perception. Everything is present only. Everything is now only.
67. Brahman is eternity. It is beyond time.
68. The goal which all the Vedas speak of which all penances proclaim, and wishing for which the aspirants lead the life of Brahmacharya, that goal is OM.
69. The practice of penance and Brahmacharya, leads to the realisation of Brahman.
Pranava
70. OM is also known by the names Pranava, Ekakshara, Omkara.
71. OM is a Pratika or symbol or substitute for Brahman. It is Sabda-Brahman.
72. OM is the basis of all sounds. It is the first manifestation of Brahman.
73. OM is the most appropriate sound or symbol of Brahman. It consists of three letters, A, U, M.
74. Sound, word or name is inseparably connected with thought or idea.
75. OM is verily Brahman. OM is verily the highest. He who knows the word OM obtains, verily. whatever he desires.
76. OM is Brahman itself. OM and Brahman are inseparably associated. OM should be meditated upon as Brahman itself.
77. OM is a symbol for both Saguna and Nirguna Brahman.
78. If one meditates on OM with Saguna-Bhava, one will attain the Saguna or the manifested Brahman.
79. If one meditates on OM with Nirguna-Bhava, one will attain the Nirguna Brahman.
80. The manifested Brahman should be reached. The unmanifested should be known.
81. OM is the best prop or support. It is the best means to attain the manifested or Saguna Brahman and the highest or Nirguna Brahman.
82. He who meditates on Brahman becomes identical with Brahman and becomes fit to be worshipped like Brahman.
83. The knower of Brahman becomes Brahman.
84. OM is the highest support. He who knows this support is worshipped in this world as Brahman. He is worshipped like Brahman.
The Nature of The Supreme Self
85. The Atman is birthless and deathless. It did not spring from anything. It is eternal, everlasting and ancient. It is not slain, though the body is slain
86. Brahman is not produced like a pot out of clay. It is causeless. It is free from all modifications which are incidental to things which are formed.
87. Brahman is undecaying and unchanging. Brahman never decays as it is everlasting.
88. Changes and developments do not take place in Brahman as it is unchanging and everlasting. Therefore it is ancient (Purana).
89. Just as the ether in the pot is not affected even though the pot is broken, so also this Atman is not destroyed or affected though the body is slain.
90. This Atman is extremely subtle. It cannot be slain by the sword.
91. Ignorant people think that the body is the Atman, and identify the soul with the body.
92. If the slayer thinks: I slay, mistaking the body for the soul; if the slain thinks: I am slain, then both of them do not know the Atman. Both of them are ignorant. The soul does not slay, nor is it slain.
93. The Atman, subtler than the subtle, greater than the great, is seated in the heart of each living being. He who is free from desire, with his mind and the senses composed, beholds the majesty of the Self, and becomes free from pain and sorrow.
94. The soul of an ant is the same as the soul of an elephant. There is only one Common Consciousness in all beings.
95. The basis or support for all objects of this world is the Atman.
96. The whole world is superimposed on the Atman, Just as the snake is superimposed on the rope.
97. This world has no independent existence apart from the Atman or Brahman.
98. Sitting, the Atman goes far; lying it goes everywhere, because it is all-pervading and infinite.
99. The Atman rejoices and does not rejoice. It enjoys the world in its relative aspect, but it is the silent witness in its absolute nature, and so it does not rejoice.
100. Able aspirants who are endowed with a subtle, sharp and pure intellect, with learning and the four means, can know the Atman.
101. The wise sage who knows the Atman as bodiless, seated firmly in this perishable body, great and all-pervading, does never grieve.
102. The Atman is bodiless within the bodies; it is unchanging among changing things.
103. The sages who have attained Self-realisation, i.e., who have known the Atman through direct intuitive perception (Aparokshanubhuti), do not grieve.
(Essence of kathopanisad BY Swami Sivananda)a
KATHA UPANISHAD IN SIMPLE HINDI PART ONE
https://youtu.be/_qSchdy5j_w
KATHA UPANISHAD IN SIMPLE HINDI PART TWO
https://youtu.be/XdH-GOnCVI0
Katha Upanishad in Simple English Part One
https://youtu.be/CF6_YNTN_nQ
Katha Upanishad in Simple English Part Two
https://youtu.be/1hfL1h1hvZE
Kathopanishad Chant -
https://youtu.be/VkfJ9qpUQus
FOR
The Kathopanishad: A Wondrous E pic of the Spirit
No comments:
Post a Comment