THE UPANISHADS

THE KATHA UPANISHAD (Contd)

CHAPTER - 6

x¿:  v¢Úl
UÒvIm¥laE{vakSaK    exaE{áÏT:    snatn:
tdEv    S¤@|    tdqb#'    tdEvam¦tm¤ÅytE ,
t¢ÞmÚlaEka: ¢½ta: svEI tÑ¤ naÏyE¢t kàn , et¹W tt¯       .   1 .

UÒvIm¥l:

with roots upwards

AvakSaK:

with branches downwards

ex:

this

AáÏT:

Asvatta tree

snatn:

timeless

tt¯ ev

that verily

S¤@|

the pure

tt¯

that

b#'

Brahman

tt ev

that also

Am¦tm¯

the eternal

uÅytE

is called

t¢Þmn¯

in that

laEka:

worlds

¢½ta:

rest

svI

all

tt u

that verily

n AÏyE¢t

does not go beyond

kàn

any one

ett¯ vW tt¯

This is indeed That

    With   its   root   above   and   branches   below   stands   this   ancient
world-tree.   That   (root)   is   indeed   the   Pure,   that   is   Brahman,
the   Immortal.   All   the   worlds   are   contained   in   It   and   no   one
goes   beyond   It.   This   is   verily   That.
y¢dd|    ¢k·    jgÏsvI|    p#aN    ej¢t    ¢n:s¦tm¯ ,
mhìy|    vj#m¤ït|    y    et¢¹Ñ¤rm¦taÞtE    Bv¢Ót       .   2 .

yt¯ id|

what this

¢k·

any

jgt¯

universe

svI|

all

p#aNE

on Prana

ej¢t

bristles

¢n:s¦tm¯

issuing out

mht¯ my|

great fear

vj#m¯

thunderbolt

uït|

raised

who

ett¯

this

¢vÑ¤:

know

Am¦ta :

deathless

they

Bv¢Ót

become

     The   whole   world,   whatever   there   is,   springs   from   and   moves
in   Prana   (Brahman),   which   is   a   great   terror   like   an   upraised
thunder-bolt.   Those   who   know   This   become   deathless.

ByadÞya¢g"Þtp¢t    ByaäOp¢t    s¥yI: ,
Bya¢dÓd#à    vay¤à    m¦Ïy¤DaIv¢t    p·m:    .   3 .

Byat¯

from fear

AÞy

of Him

A¢g :"

Fire

tp¢t

burns

Byat¯

from fear

tp¢t

shines

s¥yI:

the Sun

Byat¯

out of fear

iÓd#: c

Indra and

vay¤: c

Vayu and

m¦Ïy¤:

Death

Dav¢t

perform their duties

p·m:

the fifth

          The fire burns, the sun shines and Indra , the Wind God and the God of Death - the fifth in tow - perform their tasks, all out of fear for Him.
ih    cEdSkdqbaEdqD¤|    p#aÀSr£rÞy    ¢v*s: ,
tt:    svEIx¤    laEkEx¤    Sr£rÏvay    kÚptE     . 4   .

ih	In this world ( in this life)

cEt¯

ASkt¯

is able

baEÑG|

to realise

p#ak

before

Sr£rÞy

the physical body's

¢v*s:

fall

tt:

then

sgIx¤

of creation

laEkEx¤

in the worlds

Sr£rÏvay

to get a body

kÚptE

qualifies

   If   one   is   not   able   to   realise ( Him ) before   his   body   falls, he
becomes   liable   to   be   embodied   again   in   the   future creations.

yTa{{dSEI    tTa{{Ïm¢n    yTa    Þvp"E    tTa    ¢pt¦laEkE ,
yTa{Ôs¤ pr£v dd¦SE tTa gÓDvIlaEkE CayatpyaE¢rv b#'laEkE      .   5 .

yTa

AadSI

in a mirror

tTa

AaÏm¢n

in the self

yTa

Þvp"E

in a dream

tTa

¢pt¦laEkE

in the world of manes

yTa

similar to

AÔs¤

in the waters

pr£v dSE

seen as if

tTa

gÓDvIlaEkE

in the world of Gandharvas

CayatpyaE¢rv

like light and shade

b#'laEkE

in the world of Brahma

In   one's   own   soul   Brahman   is   realised   clearly,   as   if   seen
in   a   mirror. In the   world   of   the   manes He   is   perceived as   in   a
dream;   in   the   world   of   angels   as   a   reflection   in   water and in   the
world   of   Brahma   as   light   distinct   from   shade.

i¢Ód#yaNa|    p¦TÂBavm¤dyaÞtmyaW    c    yt¯ ,
p¦Tg¤Ïpïmanana|    mÏva    D£raE    n    SaEc¢t      .   6   .

i¢Ód#yaNa|

of the senses

p¦Tk

individual

Bavm¯

existence

udy

rising

AÞtmyaW

and setting

c yt¯

and which

p¦Tk

separate

uÏpïmanana|

origination

mÏva

having known

D£r:

the wise one

n SaEc¢t

does not grieve

          The   wise   one,   having   understood   the   individual   nature   of   the
senses,   their   rising   and   setting   as   of   things   that   come   into   being
separate   from   the   soul,   does   not   grieve.

i¢Ód#yE×y:    pr|    mnaE    mns:    stqÏvm¤tqäOmm¯ ,
sÏvad¢D    mhanaÏma    mhtaE{Ûy³m¤äOmm¯      .   7 .

i¢Ód#yE×y:

than the senses

pr|

beyond

mn:

mind

mns:

than mind

stqÏvm¯

intellect (Buddhi)

utqäOmm¯

superior

sÏvat¯

than intellect

A¢D

beyond

mhanaÏma

the Great Atman

mht:

than the Great Atman

AÛy³m¯

the Unmanifested

uäOmm¯

superior

          Mind is greater than the senses, the discriminating power (Intellect) is Greater than the mind , the Great Brahman is higher than the intellect and the unmanifested is greater than the Atman.

AÛy³aäO¤    pr:    p¤âxaE    ÛyapkaE{¢lÄñ    ev    c ,
y|    åOaÏva    m¤ÅytE    jÓt¤rm¦tÏv|    c    gÅC¢t     .    8   .

AÛy³at¯

than the Unmanifested

t¤

also

pr:

beyond

p¤âx:

the Purusha

Ûyapk:

all-pervading

A¢lÄñ :

without attributes

ev c

and truly

whom

åOaÏva

realising

m¤ÅytE

is liberated

jÓt¤:

creature

Am¦tÏv|

deathlessness

and

gÅC¢t

attains

          The Purusha is beyond the unmanifested , is all-pervading and
attributeless , realising That a creature is liberated and attains to deathlessness.

n    sÓd¦SE    ¢t¿¢t    ãpmÞy    n    cX¤xa    pÜy¢t    kànWnm¯ ,
¶da    mn£xa    mnsa{¢B²¦çOaE    y    et¢¹Ñ¤rm¦taÞtE    Bv¢Ót     .   9 .

not

sÓd¦SE

within the range of sight

¢t¿¢t

comes

ãpm¯

form

AÞy

His

n cX¤xa

not with eyes

pÜy¢t

can see

kàn

any one

enm¯

Him

¶da

in the heart

mn£xa

by intellect

mnsa

by intuition

A¢B²¦çO:

is revealed

who

ett¯

Him

¢vÑ¤:

know

Am¦ta:

immortal

they

Bv¢Ót

become

          None   beholds   Him   with   the   eyes,   for   He   is   without   visible
form. He   is revealed   in   the   heart   through   self-control   and   meditation.
Those   who   know   Him   become   immortal.

yda    p·av¢t¿ÓtE    åOana¢n    mnsa    sh ,
b¤¢dqDà    n    ¢vcE¾tE    tamah^:    prma|    g¢tm¯     .   10   .

yda

when

p·

five

Av¢t¿ÓtE

remain (still)

åOana¢n

the senses

mnsa sh

with the mind

b¤¢dqD: c

intellect also

n ¢vcE¾tE

does not work

tam¯

that

Aah^:

(they) say

prma|

the supreme

g¢tm¯

state

            When   the   five   senses   of   perception   stand   still   along   with
the   mind,   and   when   the   intellect   does   not   move,   that   is   called
the   Supreme   State.

ta|    yaEg¢m¢t    mÓyÓtE    ¢ÞTra¢m¢Ód#yDarNam¯ ,
Ap#mäOÞtda    Bv¢t    yaEgaE    ¢h    p#BvaÔyyaW       .   11 .

ta|

that

yaEgm¯

yoga

i¢t

thus

mÓyÓtE

they consider

¢ÞTram¯

firm

i¢Ód#y DarNam¯

control of the senses

Ap#mäO:

free from mind's vagaries

tda

then

Bv¢t

becomes

yaEg:

yoga

¢h

because

p#BvaÔyyaW

can be acquired and lost

          This   calm   of   the   mind   and   senses   is   what   is   known   as   Yoga. Then   one   becomes   watchful,   for   Yoga   comes   and   goes.

nWv    vaca    n    mnsa    p#açO¤|    SÀyaE    n    cX¤xa ,
AÞt£¢t    b#¤vtaE{ÓyæO    kT|    tÑ¤pl×ytE     .    12   .

n ev

verily not

vaca

by speech

n mnsa

not by mind

p#açO¤|

to attain

SÀy:

is capable of

n cX¤xa

not by eyes

A¢Þt i¢t

is thus

b#¤vt:

from those who say

AÓyæO

besides

kT|

how

tt¯

that

upl×ytE

is comprehended

      The   Atman   cannot   be   attained   by   speech,   by   the   mind   or   by the   eye. How can It   be   realised   otherwise   than   from those who   know   It
as   existing?
AÞt£ÏyEvaEplÖDÛyÞttqÏVBavEn    caEByaE: ,
AÞt£ÏyEvaEplÖDÞy    ttqÏvBav:    p#s£d¢t       .   13   .

A¢Þt

exists

i¢t

thus

only

uplÖDÛy:

to be realised

ttqÏvBavEn

as the reality

and

uByaE:

of the two

A¢Þt

exists

i¢t ev

thus only

uplÖDÞy

of him who has realised

ttqÏvBav:

the true nature

p#s£d¢t

reveals

          He   is   to   be   realised   as   "existing",   and   then   in   His   transcendental nature.
His   innermost   nature   reveals   itself   to   those
who   apprehend   It as   existing.

yda    svEI    p#m¤ÅyÓtE    kama    yE{Þy    ¶¢d    ¢½ta: ,
AT    mÏyaI{m¦taE    BvÏyæO    b#'    smÆ¤tE        .   14   .

yda

when

svEI

all

p#m¤ÅyÓtE

are freed

kama:

desires

which

AÞy

in his

¶¢d

heart

¢½ta:

dwelling

then

mÏyI:

the mortal

Am¦t:

immortal

Bv¢t

becomes

AæO

here

b#'

Brahman

smÆ¤tE

attains

          The mortal gains immortality and in this life becomes Brahman ,
When   all   the   yearnings in his mind are   dissolved.

yda    svEI    p#¢BïÓtE    ¶dyÞyEh    g#ÓTy: ,
AT    mÏyaEI{m¦taE    BvÏyEtavdqÒyn¤Sasnm¯    .   15    .

yda

when

svI

all

p#¢BïÓtE

are rent asunder

¶dyÞy

of the heart

ih	here (in this body)

g#n¯Ty:

knots

then

mÏyI:

the mortal

Am¦t:

immortal

Bv¢t

becomes

i¢t

thus

etavt¯

up to this

¢h

verily

An¤Sasnm¯

the injunction

In this body, when all those knots in the mind are cut , then the mortal
becomes immortal ; thus ruins the instruction.

St|    cWka    c    ¶dyÞy    nafYÞtasa|    m¥DaInm¢B¢n:s¦tWka ,
tyaEÒvImay°m¦tÏvmE¢t    ¢vÝvHqHÓya    uÏ@mNE    Bv¢Ót     .   16 .

St| cWka c a hundred and one

¶dyÞy of the heart

nafY: nerves

tasa| of them

m¥DaInm¯   towards the crown of the head

A¢B ¢n:s¦ta   extended

eka one

tya by that

UÒvIm¯ upward

Aayn¯ having gone

Am¦tÏvm¯ immortality

e¢t attains

¢vÝvk¯ different

AÓy: by others

uÏ@mNE for departing

Bv¢Ót become

         Of the hundred   and   one   are    nerves   of   the   heart;   one   extends towards
the   top   of   the   head.     proceeding   upwards   by   it,   man   attains deathlessness
and the others   lead one to   different   destinations.

AHqg¤¿maæO:    p¤âxaE{ÓtraÏma    sda    jnana|    ¶dyE    s¢°¢v¾:    ,
t|    ÞvaÅCr£raÏp#v¦hEÓm¤¸a¢dvEx£ka|    DWyEIN ,
t|    ¢vïaÅC¤@mm¦t|    t|    ¢vïaÅC¤@mm¦t¢m¢t      .    17   .

AHqg¤¿maæO: of the size of a thumb

p¤â x: the Purusha

AÓtraÏma the inner being

sda always

jnana| of beings

¶dyE in the heart

s¢°¢v¾: dwelling

t| him

ÞvaÅCr£rat¯ from one's own body

p#v¦hEt¯ should separate

m¤¸aEt¯ from the grass

ix£ka| the central stalk

iv like

DWyEIN with perseverance

t| him

¢vïat¯ know

S¤@m¯ pure

Am¦t| immortal

t| ¢vïat¯ know him

S¤@m¯ pure

Am¦tm¯ immortal

i¢t thus

          In the heart of   everybeing dwells,   the inner soul, of the dimension   of   the human thumb , The Purusha, whom through meditation and     persverance   like drawing out of the reed   from the stalk. Realise Him to be pure and immortal , pure and immortal.

m¦Ïy¤p#aE³a| n¢ckEtaE{T    lb¯Òva    ¢vïamEta|    yaEg¢v¢D|    c    k]Ïs"m¯ ,
b#'p#açOaE ¢vrjaE{B¥¢¹m¦Ïy¤rÓyaE{ÔyEv| yaE ¢vdÒyaÏmmEvm¯       . 18 .

m¦Ïy¤p#aE³a| narrated by Death

n¢ckEt : Nachiketas

AT then

lb¯Òva having attained

¢vïam¯ knowledge

eta| this

yaEg¢v¢D| c and the process of yoga

k]Ïs"m¯ fully

b#'p#açO: knower of Brahman

¢vrj: free from impurities

AB¥t¯ became

¢vm¦Ïy¤ free from death (passions, etc.)

AÓy: any other

A¢p ev| also thus

y: who

¢vt¯ knows

AÒyaÏmm¯ the inner self

evm¯ thus

          Instructed by Yama , in the knowledge ,   in this manner, as also in the technique of Yoga Sastra, Nachiketas became sinless and transcended physical death and attained Brahman. Also any other will do so , on realising
the Brahman.

i¢t x¿ :                  - Thus ends the sixth chapter
AaEm¯    sh    navvt¤    ,   sh    naW    B¤n³¤ ,     sh    v£yI|    krvavhW ,
tEj¢ÞvnavD£tmÞt¤    ma    ¢v¢¹xavhW .
Om ! May HE protect us both ! May we both enjoy ( the bliss of Brahman)
jointly ! May we put in our efforts (for that) together! May what we have learnt remain bright in us! May we not quarrel with each other !
               AaEm¯    Sa¢Ót: ,   Sa¢Ót: ,   Sa¢Ót: .
                                  Om   Peace!   Peace!   Peace!
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