Advaita Vedanta: Katha Upanishad

I.i

NACHIKETA SAID: THERE is doubt about a man when he is dead: Some say he exists; others that he does not. This I should like to know, taught by you. This is the third of my boons.  (I.i.20)

Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon.  (I.i.21)

Nachiketa said; O Death, even the gods have their doubts about this subject; and you have declared it to be not easy to understand. But another teacher like you can not be found, and surely no other boon is comparable to this.  (I.i.22)

Yama said: Choose sons and grandsons who shall live a hundred years; choose elephants, horses, herds of cattle, and gold. Choose a vast domain on earth; live here as many years as you desire.  (I.i.23)

If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king O Nachiketa, of the wide earth. I will make you the enjoyer of all desires.  (I.i.24)

Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments-men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death.  (I.i.25)

Nachiketa said: But O' Death, these endure only till tomorrow. Furthermore, the exhaust the vigor of all these sense-organs. Even the longest life is short indeed. Keep your horses, dances, and songs for yourself.  (I.i.26)

Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule, Therefore no boon will be accepted by me but the one that I have asked.  (I.i.27)

Who among the decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long, after he had pondered on the pleasures arising from beauty and song?  (I.i.28)

Tell me, O Death, of that Great Hereafter about which man has his doubts. Nachiketa will surely not choose any other boon but the one so wrapped in mystery.  (I.i.29)

I. ii

The Good is one thing; the pleasant, another. Both of these, serving different needs, bind a man (Even the striving after Liberation indicates a state of bondage). It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end. (I.ii.1)

Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice. (I.ii.2)

Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge... (I.ii.4)

Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round (after death assuming different bodies, good and evil, all resulting from their ignorance), by various torturous paths, like the blind led by the blind. (I.ii.5)

The Hereafter (Knowledge of the soul's existence, after the destruction of the body), never reveals itself to a person devoid of discrimination, heedless, and perplexed by the delusion of wealth. "This world alone exists," he thinks, "and there is no other." again and again he comes under my [Yama, King of Death] sway. (I.ii.6)

The wise one who, by means of concentration on the Self, realizes that ancient, effulgent One, who is hard to be seen, unmanifest, hidden, and who dwells in the buddhi (intellect) and rests in the body (though Atman is all-pervading Pure Consciousness, it's presence is directly felt in the body, in the heart)--he, indeed, leaves joy and sorrow far behind. (I.ii.12)

The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma (the inner foundation of all beings, without which they can nether exist nor further evolve), from all physical objects and has realized the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman... (I.ii.13)

The goal which all Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is Om. (I.ii.15)

This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable attains all that he desires. Katha Upanishad (I.ii.16)

The knowing Self (knower of Atman) is not born; It does not die. It has not sprung from anything; nothing has sprung from it. Birthless, eternal, everlasting, and ancient, It is not killed when the body is killed. (I.ii.18)

If the killer thinks he kills, and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed. (I.ii.19)

Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self --through the tranquility of the senses and the mind-- and becomes free from grief. (I.ii.20)

NOTE: The unique greatness of the Self consists in the fact that It undergoes neither expansion nor contraction by It's association with objects imposed upon it through illusion. It does not become holy or sinful through actions, but evil action creates a barrier and hinders a man from beholding the vision of the effulgent Self, whereas good action destroys the barrier. One can not feel the grace of God without desirelessness, inner calmness, and purity.

Though sitting still, It travels far; though lying down; it goes everywhere... (I.ii.21)

The wise man, having realized Atman as dwelling within impermanent bodies but Itself is bodiless, vast, and all-pervading, does not grieve. Katha Upanishad (I.ii.22)

He who has not first turned away from wickedness, who is not tranquil and subdued, whose mind is not at peace, cannot attain Atman. It is realized only through the Knowledge of Reality. (I.ii.24)

I. iii

Two (jivatma or individual soul, and the Paramatma or Supreme Self), there are who dwell within the body, in the buddhi, the supreme akasa of the heart, enjoying the sure rewards of their own actions (In actuality it is the individual soul who reaps the fruit of actions. The Supreme Self is the detached Witness of the activities of the individual soul). Knowers of Brahman describe them as light and shade... Katha Upanishad (I.iii.1)

Know the atman [lowercase a indicates the embodied self] to be the master of the chariot; the body, the chariot; the buddhi, the charioteer, and the mind, the reins. Katha Upanishad (I.iii.3)

The Senses, they say, are the horses; the objects, the roads. The wise call the atman --united with the body, the senses, and the mind-- the enjoyer. (I.iii.4)

If the buddhi, being related to a mind that is always distracted, loses its discrimination, then the senses become uncontrolled, like the vicious horses of a charioteer. (I.iii.5)

But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control like the good horses of a charioteer. (I.iii.6)

If the buddhi, being related to a distracted mind, loses its discrimination and therefore remains impure, then the embodied soul never attains the goal, but enters into the round of births. (I.iii.7)

If the buddhi, being related to a mind that is restrained, possesses discrimination and therefore remains pure, then the em bodied soul attains that goal from which he is not born again. (I.iii.8)

A man who has discrimination for his charioteer, and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu (Brahman, which is the all-pervading Consciousness). (I.iii.9)

Beyond (subtler, greater, and more inward than) the senses are the objects (subtle rudimentary elements which produce the senses); beyond the objects is the mind (the doubter); beyond the mind, the intellect (buddhi); beyond the intellect, the Great Atman (Hiranyagarbha, the first manifestation of Brahman); beyond the Great Atman, the Unmanifest (the cause of all causes and effects perceived in the material universe); beyond the Unmanifest, Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal. (I.iii.10-11)

That Self hidden in all beings does not shine forth; but It is seen by the subtle seers through their one-pointed and subtle intellects. (I.iii.12)

The wise man should merge his speech in his mind, and his mind in his intellect. He should merge his intellect in the Cosmic Mind, and the Cosmic Mind in the Tranquil Self. (I.iii.13)

NOTE: Tranquil Self is in reference to the practice of yoga. The activities of the senses should be stopped, then the mind should be drawn into the buddhi (intellect, or discriminative faculty). Next the aspirant should sink the buddhi into the Cosmic Mind (Hiranyagarbha, free from all notions of discrete individuality). Last, the Cosmic Mind should be merged into the Absolute, which is calm because of an utter absence of  any distinction or difference either with regard to others or within Itself. The method of absorption into Brahman is the reverse of the process of manifestation.

Having realized Atman, which is soundless, intangible, formless, undecaying, and likewise tasteless, eternal, and odorless; having realized That which is without beginning and end, beyond the Great, and unchanging--one is freed from the jaws of death. (I.iii.15)

II. i

Children pursue outer pleasures and fall into the net of widespread death; but calm souls, having known what is unshakable Immortality, do not covet any uncertain thing in this world. (II.i.2)

It is through Atman that one knows form, taste, smell, sounds, touches, and carnal pleasures. Is there anything that remains unknown to Atman? This, verily is That. (II.i.3)

It is through Atman that one perceives all objects in sleep or in the waking state (Atman is the Witness of activities in the waking and dream states and of their absence in dreamless sleep). Having realized the vast, all-pervading Atman, the calm soul does not grieve. (II.i.4)

He who knows the individual soul, the experiencer of the fruits of action, as Atman, always near, and the Lord of the past and future, will not conceal himself from others (The desire for concealment is the outcome of fear, which results from the perception of duality). This, verily, is That. (II.i.5)

He verily knows Brahman who knows the First-Born (Hiranyagarbha), the offspring of austerity (intense thinking or brooding from Saguna Brahman), created prior to the waters (the five elements), and dwelling, with the elements, in the cave of the heart. This, verily, is That. (II.i.6)

He verily Knows Brahman who knows Aditi, the soul of all deities, who was born in the form of Prana (referring to Hiranyagarbha), who was created with the elements, and who entering the heart, abides therein. This, verily, is That. (II.i.7)

Whence [Prana] the sun rises and whither it goes to set, in whom all the devas are contained, and whom none can ever pass beyond--This, verily, is That. (II.i.9)

What is here (phenomenal beings subject to laws of space, time, and causation) the same is there; what is there (Brahman), the same is here. He goes from death to death who sees any difference here. (II.i.10)

By the mind alone is Brahman to be realized; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That. (II.i.11)

The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the past and future. After knowing him, one does not conceal oneself any more. This, verily, is That. (II.i.12)

The Purusha, the size of a thumb, is like a flame without smoke. He is the Lord of past and the future, He is the same today and tomorrow. This, verily, is That. (II.i.13)

As rainwater falling on the mountain peak runs down the rocks in all directions, even so he who sees attributes as different from Brahman verily runs after them in all directions. (II.i.14)

As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows. (II.i.15)

II. ii

There is a city with eleven gates (two eyes, two ears, two nostrils, mouth, navel, the two lower organs, and the aperture at the top of the head through which the life-breath of a yogin goes out at the time of death) belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated [from the bonds of ignorance], he becomes free. This, verily, is That. (II.ii.1)

He is the sun dwelling in the bright heavens. He is the air dwelling in the mid-region. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great. (II.ii.2)

He it is who sends prana upward and who leads apana downward. All the devas (sense-organs) worship that adorable One seated in the middle (in the heart). (II.ii.3)

When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That. (II.ii.4)

No mortal ever lives by prana, which goes up, nor by apana which goes down. Men live by something different on which these two depend. (II.ii.5)

Well then, Gautama, I shall tell you about this profound and eternal Brahman, and also about what happens to the atman after meeting death. (II.ii.6)

Some jivas enter the womb for the purpose of [new] embodiment, and some enter into stationary objects--according to their work and according to their knowledge (One can assume any body in the relative universe from that of a god to that of a plant).  (II.ii.7)

He, the Purusha, who remains awake while the sense-organs are asleep, shaping one lovely form after another  (materials of dream objects are the impression of the waking state, which are revealed by the light of the Self), is indeed the Pure; He is Brahman, and He alone is called the Immortal. All worlds are contained in Him, and no one can pass beyond. This, verily, is That. (II.ii.8)

As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without (Atman remains non-dual and stainless because It is transcendental). (II.ii.9)

As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being beyond it. (II.ii.11)

There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves--not to others. (II.ii.12)

There is One who is the eternal Reality among non-eternal objects, the one [truly] conscious Entity among conscious objects (as a piece of hot iron derives its power of burning from fire, so do deities and other living beings derive their intelligence and consciousness from the Supreme Self), and who, though non-dual, fulfils the desire of many. Eternal peace belongs to the wise, who perceive Him in themselves--not to others. -s (II.ii.13)

Whatever there is --the whole universe-- vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. (II.iii.2)

If a man is able to realize Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. (II.iii.4)

As in a mirror, so in the buddhi (as a clear reflection in a clean mirror, so is Brahman seen clearly in an intellect purified by self-control and contemplation); as in a dream, so in the World of the Fathers (Pitriloka); as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. (II.iii.5)

Having understood that the senses have their seperate origin and that they are distinct from Atman, and also that their rising and setting (activity and non-activity) belong to them alone, a wise man grieves no more. (II.iii.6)

Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman (Hiranyagarbha, totality of all minds), higher than the Great Atman is the Unmanifest. (II.iii.7)

Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realized Him, the embodied self becomes liberated and attains Immortality. (II.iii.8)

His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal. (II.iii.9)

When the five instruments of knowledge stand still, together with the mind, and when the intellect does not move, that is called the Supreme State. (II.iii.10)

This, firm control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious (when yogic disciplines are not properly practiced, one may fall victim to deep sleep, laziness, or other obstacles). (II.iii.11)

Atman can not be attained by speech, by the mind, or by the eye. How can It be realized in any other way than by the affirmation of Him who says: "He is"? (II.iii.12)

He is to be realized [first] as Existence [limited by uphadis], and [then] in His true transcendental nature. Of these two aspects, Atman realized as Existence leads [the knower] to the realization of His true nature. (II.iii.13)

When all desires that dwell in the heart fall away, then the mortal becomes immortal and here attains Brahman. (II.iii.14)

When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching. (II.iii.15)

There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man [at death] attains immortality (relative immortality enjoyed by dwellers in Brahmaloka). But when his prana passes out by other arteries (when he is attached to the world and comes back to earth after experiencing the results of past actions), going in different directions, then he is reborn in the world. (II.iii.16)

The Purusha, not larger than a thumb, the inner Self, always dwells in the hearts of men. Let a man separate Him from his body with steadiness, as one separates the tender stalk from a blade of grass. Let him know that Self as the Bright, as the Immortal --Yea, as the bright, as the Immortal. (II.iii.17)

Having received this wisdom taught by the King of Death, and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the inmost Self. (II.iii.18)