Know that the Atman is the rider in the chariot,and the body is the chariot,Know that the Buddhi (intelligence, ability to reason) is the charioteer,and Manas (mind) is the reins. नायं कुतश्चिन्न बभूव कश्चित् । He whom the Self chooses, by him alone is It attained. O Death, that regarding which there is doubt, May we acquire strength. कामानां त्वा कामभाजं करोमि ॥ २४ ॥, etattulyaṁ yadi manyase varaṁ नृषद्वरसदृतसद्व्योमसद् O Dearest, this Ātman cannot be attained by argument; Knowing That which is soundless, To Johnston, the three nights and three boons in the first Valli of Katha Upanishad, for example, are among the text's many layers, with the three connoting the past, the present and the future. औद्दालकिरारुणिर्मत्प्रसृष्टः । Katha Upanishad represents an ancient conversation between an ancient sage Nachikētas and Yama, the lord of kingdom of Death. The style and structure suggests that some of the verses in Katha Upanishad, such as 1.1.8, 1.1.16-1.1.18, 1.1.28 among others, are non-philosophical, do not fit with the rest of the text, and are likely to be later insertion and interpolations. hotā vediṣadatithirduroṇasat | नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् । I believe Nachikētas to be one who longs for wisdom, FIRST ADHYÂYA. इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः । स्वयं च जीव शरदो यावदिच्छसि ॥ २३ ॥, śatāyuṣaḥ putrapautrānvṛṇīṣvā In verse 1.3.13, Katha Upanishad states that Prajna (conscious man) should heed to the ethical precept of self-examination and self-restraint, restraining his speech and mind by the application of his Buddhi (power to reason). यदेवेह तदमुत्र यदमुत्र तदन्विह । When the five organs of perception become still, or if the slain thinks that he is slain, by knowing that great all-pervading Ātman punaḥ punarvaśamāpadyate me || 6 ||. sukhaɱ rātrīḥ śayitā vītamanyuḥ Nachiketa then asks for his third wish, asking Yama in verse 1.1.20, about the doubt that human beings have about "what happens after a person dies? न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥, sūryo yathā sarvalokasya cakṣuḥ mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati || 22 ||. स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥, yonimanye prapadyante śarīratvāya dehinaḥ | The state of perfection, according to the last section of the Upanishad, explains Paul Deussen, consists "not in the attainment of a future or yonder world, but it is already just now and here for one who is Self-realized, who knows his Self (Soul) as Brahman (Cosmic Soul)". does not shine forth; There is one ruler, the Self of all living beings, सदा जनानां हृदये संनिविष्टः । निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥, aśabdamasparśamarūpamavyayaṁ stomamahadurugāyaṁ pratiṣṭhāṁ dṛṣṭvā which thou hast chosen as thy second boon. with eyes turned away (from the external) sees the Ātman within. It is among the most widely studied Upanishads. wonderful is he who can receive when taught by an able teacher. अपि सर्वं जीवितमल्पमेव dhātuprasādānmahimānamātmanaḥ || 20 ||. They who know this become immortal. तेषां शान्तिः शाश्वती नेतरेषाम् ॥ १३ ॥, nityo'nityānāṁ cetanaścetanānām One of them penetrates the centre of the head. He will be free from wrath when he sees thee thou hast renounced the pleasant and all pleasing forms. for this reason man sees the external, but not the inner Ātman (Self). पुनः पुनर्वशमापद्यते मे ॥ ६ ॥, na sāmparāyaḥ pratibhāti bālaṁ Shankara agrees with this interpretation. Like Taittiriya Upanishad of Yajurveda, each section of the Katha Upanishad is called a Valli (वल्ली), which literally means a medicinal vine-like climbing plant that grows independently yet is attached to a main tree. who likewise knows the nature of the Self. prāpya varānnibodhata | FIRST VALLÎ. gains everlasting reward, he gains everlasting reward. Here Ends the first section of the first part of the Katha Upanishad. स्तासां मूर्धानमभिनिःसृतैका । He (that Self) to whom the Brāhmaṇas and Kshatriyas are but food The first section has 29 verses, the second section 25 verses, and the third presents 17. The detailed teachings of Katha Upanishad have been variously interpreted, as Dvaita (dualistic) and as Advaita (non-dualistic). |anaśnan brahmannatithirnamasyaḥ | whom many cannot comprehend even after hearing: This knowledge I desire, being instructed by thee. अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । The chronology of Katha Upanishad is unclear and contested, with Buddhism scholars stating it was likely composed after the early Buddhist texts (fifth century BCE), and Hinduism scholars stating it was likely composed before the early Buddhist texts in 1st part of 1st millennium BCE. itareṇa tu jīvanti yasminnetāvupāśritau || 5 ||. With perseverance man should draw Him out from his body nicāyya tanmṛtyumukhāt pramucyate || 15 ||. beginningless, endless and immutable; (Katha Upanishad, 15th Mantra, Canto 5) There (in the tman) the sun does not illumine, nor the moon and the stars; nor do this lightings illumine (there); and much less this (domestic) fire. In final verses of the second Valli, the Katha Upanishad asserts that Atman-knowledge, or Self-realization, is not attained by instruction, not arguments nor reasoning from scriptures. The good is one thing and the pleasant another. इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । seated (there) on the highest summit. One should know Him as pure and deathless, as pure and deathless. He will sleep in peace at night. The Katha Upanishad has two chapters, each with three sections (valli), thus a total of six sections. Anyone who runs after sensory-impressions, gets lost among them just like water flows randomly after rainfall on mountains, state verses 2.4.14 and 2.4.15 of the Katha Upanishad; and those who know their Soul and act according to its Dharma remain pure like pure water remains pure when poured into pure water. hṛdā manīṣā manasā'bhiklṛpto तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati || 4 ||. By Its light, all this (manifested universe) is lighted. When the offerings were being distributed, There are two He should be realized as “He is” anyatra bhūtācca bhavyācca taṁ svāccharīrātpravṛhenmuñjādiveṣīkāṁ dhairyeṇa | chāyātapayoriva brahmaloke || 5 ||. बहून्पशून् हस्तिहिरण्यमश्वान् । The Katha-Upanishad is probably the most widely known of all the Upanishads. May He (the Supreme Being) protect us both. Naciketa Vidya — Meditation with the Naciketa fire .. Katha Upanishad, I.ii 27. Through my will AudāIaki Aruṇī (thy father) will know thee, eko bahūnāṁ yo vidadhāti kāmān | in departing, to different worlds. It is not easy to know; subtle indeed is this subject. न हन्यते हन्यमाने शरीरे ॥ १८ ॥, na jāyate mriyate vā vipaścin I know well that fire which leads to the realm of heaven. sarvān kāmāɱśchandataḥ prārthayasva | etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 3 ||. न नरेणावरेण प्रोक्त एष He had a son named Nachiketa. अविद्या या च विद्येति ज्ञाता । na lipyate lokaduḥkhena bāhyaḥ || 11 ||. He who does not possess discrimination, through keen and subtle understanding. from fear of Him the sun shines. O Gautama (Nachikētas), न मेधया न बहुना श्रुतेन । Like fire a Brāhmaṇa guest enters into houses. and a controlled mind for the reins, Yama arrives and is apologetic for this dishonor to the guest, so he offers Nachiketa three wishes. प्र ते ब्रवीमि तदु मे निबोध ranyo'pyevaṁ yo vidadhyātmameva || 18 ||. Different is the good and different is the dear,they both, having different aims, fetter you men;He, who chooses for himself the good, comes to wellbeing,he, who chooses the dear, loses the goal. यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके nānyo varastulya etasya kaścit || 22 ||. This Ancient One is unborn, eternal, everlasting. चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । tayordhvamāyannamṛtatvameti etat trayāṇāṁ prathamaṁ varaṁ vṛṇe || 10 ||. त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११ ॥, yathā purastād bhavitā pratīta brahmajajñaṁ devamīḍyaṁ viditvā I shall give thee unto Death. Hinduism scholars such as Stephen Phillips note the disagreement between modern scholars. tapāɱsi sarvāṇi ca yadvadanti | whose senses are uncontrolled, who is not tranquil, Sun rests in it, gods rest in it, all nature rests in it, it is everywhere, it is in everything. When the (promised) presents were being given (to the priests), faith entered into the heart of Nakiketas, who was still a boy, and he thought: 3. of attaining endless worlds and their support. taṁ vidyācchukramamṛtaṁ taṁ vidyācchukramamṛtamiti || 17 ||. fears no more. iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī || महतः परमव्यक्तमव्यक्तात्पुरुषः परः । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७ ॥, etadālambanaɱ śreṣṭhametadālambanaṁ param | tayoḥ śreya ādadānasya sādhu and Death, the fifth, speed forth. is the all- pervading and imperceptible Being {Puruṣa). Nachiketa, the boy and a central character in the Katha Upanishad legend, similarly, has closely related words with roots and meanings relevant to the text. The verses 1.2.7 through 1.2.11 of Katha Upanishad state Knowledge/Wisdom and the pursuit of good is difficult yet eternal, while Ignorance/Delusion and the pursuit of the pleasant is easy yet transient. गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६ ॥, yaḥ pūrvaṁ tapaso jātamadbhyaḥ pūrvamajāyata | tathā'rasaṁ nityamagandhavacca yat | Revered guest! prabrūhi tvaɱ śraddadhānāya mahyam | May he know and welcome me when I am sent back by thee. and being above grief, (they) rejoice in heaven. ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२ ॥, aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati | Aitareya, 6. na tatra tvaṁ na jarayā bibheti | Shall we possess wealth when we see thee (Death)? whose mind is not at rest, The Katha Upanishad, an early Indian text that was one of the first to call its teachings yoga, presented many concepts that were later incorporated by the sages who developed yoga practice, including the authors of the Yoga Sutras and the Bhagavad Gita. अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ॥, yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | The sun does not shine there, nor the moon, nor the stars; Know, O Nachikētas, that this is the means to the other shore which is beyond fear. 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