Katha Upanishad – भाग -1 द्वितिय बल्ली

अन्यच्छ्रेयोऽन्यदुतैव प्रेय-

स्ते उभे नानार्थे पुरुषँ सिनीतः ।

तयोः श्रेय आददानस्य साधु

भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥

anyacchreyo’nyadutaiva preya-

ste ubhe nānārthe puruṣam̐ sinītaḥ .

tayoḥ śreya ādadānasya sādhu

bhavati hīyate’rthādya u preyo vṛṇīte .. 1..

1  Yama said: The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Having thus tested the disciple and found him worthy of the knowledge, Death said ‘good is one thing and pleasant is another.’ Both these, the good and the pleasant, serving different ends, bind man competent for both, subject to the varying conditions of caste, orders of life, etc., i.e., all men are propelled in their mind by these two actions; for, according as one wishes for prosperity or immortality, he attempts at what is good and what is pleasant. Therefore as men have to perform acts to obtain what is good and what is pleasant, all men are said to be bound by these. These two, though connected with the realisation of one or other of the covetables of man, are opposed to each other, one being in the nature of knowledge and the other of ignorance. Thus, as both these are impossible to be pursued by the same individual without abandoning either, happiness falls to him who, of these two, rejects what is merely pleasant, being in the nature of ignorance, and pursues only the good. But he, who is not far-sighted, who is ignorant and who pursues only the pleasant, is separated from, i.e., misses the true and eternal end of man.

श्रेयश्च प्रेयश्च मनुष्यमेतः

तौ सम्परीत्य विविनक्ति धीरः ।

श्रेयो हि धीरोऽभि प्रेयसो वृणीते

प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥

śreyaśca preyaśca manuṣyametaḥ

tau samparītya vivinakti dhīraḥ .

śreyo hi dhīro’bhi preyaso vṛṇīte

preyo mando yogakṣemādvṛṇīte .. 2..

2  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.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

If both the sweet and the good can be pursued at will, why do the mankind, in general, pursue the sweet? This is explained; it is true that they can both be pursued; still, as they are not easily distinguishable by persons of poor intelligence, either in respect of the means to their attainment, or in respect of their fruits, both the sweet and the good become as it were mingled, and approach man. Therefore the intelligent man examines both the sweet and the good as a flamingo separates milk and water and having considered in his mind their relative weight, divides them both and follows the good alone, as preferable to the sweet; but the man of poor intelligence, incapable of such discernment, pursues the sweet, such as cattle, sons and the rest, for the purpose of fattening and preserving his body, etc.

स त्वं प्रियान्प्रियरूपांश्च कामान्

अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।

नैतां सृङ्कां वित्तमयीमवाप्तो

यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥

sa tvaṃ priyānpriyarūpāṃśca kāmān

abhidhyāyannaciketo’tyasrākṣīḥ .

naitāṃ sṛṅkāṃ vittamayīmavāpto

yasyāṃ majjanti bahavo manuṣyāḥ .. 3..

3  O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

You, though repeatedly tempted by me, have renounced objects of desires, such as sons, etc., and also objects of sweet shape, such as nymphs, judging well of them and ascertaining their faults, i.e., their ephemeral and sapless nature. Oh Nachikêtas, how intelligent you are! You have not taken up this contemptible path of wealth, trodden by the ignorant men, in which many fools come to grief.

दूरमेते विपरीते विषूची

अविद्या या च विद्येति ज्ञाता ।

विद्याभीप्सिनं नचिकेतसं मन्ये

न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥

dūramete viparīte viṣūcī

avidyā yā ca vidyeti jñātā .

vidyābhīpsinaṃ naciketasaṃ manye

na tvā kāmā bahavo’lolupanta .. 4..

4  Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you away.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

It has been stated that he who, of these pursues the good, attains the good and he that pursues the pleasant forfeits consummation; why is that so? Because, these two travel at a great distance from each-other, being mutually exclusive as they are of the nature of knowledge and ignorance, like light and darkness going different ways, i.e., leading to different results, being the cause of bondage and emancipation. What are these two is explained. Ignorance which, deals with ‘the pleasant’ and knowledge which deals with ‘the good,’ both well understood by the intelligent; here, I regard you Nachikêtas, as longings after knowledge, because objects of desire the nymphs and the rest—which tempt the intellect of the ignorant, have not, though numerous, shaken thee, i.e., diverted thee from the path of ‘the good, by creating in you a desire for worldly enjoyment. Therefore, I regards you as longing after knowledge and worthy of attaining ‘the good.’ This is the drift.

अविद्यायामन्तरे वर्तमानाः

स्वयं धीराः पण्डितंमन्यमानाः ।

दन्द्रम्यमाणाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः ॥ ५॥

avidyāyāmantare vartamānāḥ

svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ .

dandramyamāṇāḥ pariyanti mūḍhā

andhenaiva nīyamānā yathāndhāḥ .. 5..

5  Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Com.—But those men living in Samsâra in the midst of ignorance as in thick darkness, entangled in a hundred meshes formed by attachment for sons, cattle and the rest, regarding themselves as intelligent and well-versed in the Sâstras, go round and round, get into many crooked ways afflicted with miseries such as old age, death, disease, etc., devoid of discernment, just as the blind led by the blind in uneven paths come to great grief.

न साम्परायः प्रतिभाति बालं

प्रमाद्यन्तं वित्तमोहेन मूढम् ।

अयं लोको नास्ति पर इति मानी

पुनः पुनर्वशमापद्यते मे ॥ ६॥

na sāmparāyaḥ pratibhāti bālaṃ

pramādyantaṃ vittamohena mūḍham .

ayaṃ loko nāsti para iti mānī

punaḥ punarvaśamāpadyate me .. 6..

6  The Hereafter 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 sway.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Therefore alone, i.e., being ignorant, the way to the other world shines not for him. Sâmparâyah, the other world. Sâmparâyah, some means pointed out by the Sâstras and leading to the attainment of the other world; that means does not shine for the benefit of the ignorant man who is led astray, his mind being engrossed by such benefits, as son, cattle, etc., and who is enveloped by the darkness Of ignorance caused by wealth. Constantly thinking that this world alone which is perceived and which consists of women, food, drink, etc., exists, and that there is no other invisible world, he is born again and again and becomes subject to me, i.e., Death. The meaning is that he becomes subject to be tossed in grief, such as birth, death, etc., such is the world in general.

श्रवणायापि बहुभिर्यो न लभ्यः

शृण्वन्तोऽपि बहवो यं न विद्युः ।

आश्चर्यो वक्ता कुशलोऽस्य लब्धा

आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥

śravaṇāyāpi bahubhiryo na labhyaḥ

śṛṇvanto’pi bahavo yaṃ na vidyuḥ .

āścaryo vaktā kuśalo’sya labdhā

āścaryo jñātā kuśalānuśiṣṭaḥ .. 7..

7  Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Of thousands who seek good, it is someone like you who becomes the knower of the âtman; for, even for hearing, the âtman is not attainable by many; many others, though they hear of him, do not know the âtman, not being entitled, because their minds are not purified; again, the expounder of the îtman is, like a wonder, someone among many, Similarly, even among many who have so heard, someone alone of many, that is able, attains the âtman; the knower of the âtman is a wonder—some me who is instructed by an able preceptor.

न नरेणावरेण प्रोक्त एष

सुविज्ञेयो बहुधा चिन्त्यमानः ।

अनन्यप्रोक्ते गतिरत्र नास्ति

अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥

na nareṇāvareṇa prokta eṣa

suvijñeyo bahudhā cintyamānaḥ .

ananyaprokte gatiratra nāsti

aṇīyān hyatarkyamaṇupramāṇāt .. 8..

8  Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Why so? Because, taught by a man of worldly understanding, the âtman which you ask me about, is not easily knowable, because he is variously discussed by disputants, whether he exists or not, whether he is a doer or not, whether he is pure or not and so forth. How then can he be well-known is explained. If the âtman is taught by a preceptor who is free from the notion of duality and who has become one with the Brahman, none of the various doubts exists, such as whether he is or not, etc., because the nature of the âtman absorbs all such doubtful alternatives; or, the text may be thus construed: when the âtman, which is none other than his own Self, is taught, there is no knowing any other thing; for, there is no other knowable; for, the knowledge of the oneness of the âtman is the highest state of knowledge. Therefore, there being nothing else to be known, knowledge stops there; or, Gatiratra nâsti, may mean there is no travelling into Samsâra when the âtman, not distinct from the Self has been taught; because, emancipation, the fruit of such knowledge, is its necessary concomitant. Or, it may mean that when the âtman is explained by a preceptor who is become one with the Brahman to be taught, there is no failing to understand it. The meaning is that as in the case of the preceptor, the hearer’s knowledge of the Brahman will take the form, ‘I am not other than that.’ Thus the âtman can easily be known when explained by the preceptor versed in the âgamâs, to be no other than one’s self; otherwise, the âtman will be subtler than even the subtle and cannot be known by dint of one’s mere intelligent reasoning When the âtman is established by argument to be something subtle by one man, another argues it to be subtler than that and another infers it to be something yet subtler; for, there is no finality reached by mere argumentation.

नैषा तर्केण मतिरापनेया

प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।

यां त्वमापः सत्यधृतिर्बतासि

त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९॥

naiṣā tarkeṇa matirāpaneyā

proktānyenaiva sujñānāya preṣṭha .

yāṃ tvamāpaḥ satyadhṛtirbatāsi

tvādṛṅno bhūyānnaciketaḥ praṣṭā .. 9..

9  This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you!

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

This idea of the âtman knowable by the âgamâs and taught by a preceptor who is one with the âtman is not to be attained by dint of one’s intelligent reasoning; or, it may mean, cannot be dispelled by mere intelligent reasoning; for, a logician not versed in the âgamâs will postulate something created by his own intelligence. Therefore alone, this idea arising from the âgamâs helps one, Oh dearest, to sound knowledge, only when taught by a preceptor who is not a logician and who is conversant with the âgamâs. What is that idea which can not be attained by reasoning is explained. That idea which you have now attained by my granting of the boon. Oh thou art fixed in truth. Death says this of Nachikêtas with sympathetic favour, for the purpose of enlogising the knowledge which he was going to inculcate. May we find, Oh Nachikêtas, a questioner like thee, a son or a disciple.

जानाम्यहं शेवधिरित्यनित्यं

न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।

ततो मया नाचिकेतश्चितोऽग्निः

अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १०॥

jānāmyahaṃ śevadhirityanityaṃ

na hyadhruvaiḥ prāpyate hi dhruvaṃ tat .

tato mayā nāciketaścito’gniḥ

anityairdravyaiḥ prāptavānasmi nityam .. 10..

10  Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non- eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attained this position which is only relatively eternal.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Delighted, Death says again: I know that the treasure, i.e., the reward of Karma, because it is sought after like a treasure, is not eternal; for, that which is constant, i.e., the treasure named Paramâtman cannot be reached by things not constant. That treasure alone, which is in the nature of uncertain happiness, can be obtained by uncertain things. Therefore, by me, though I know that the eternal cannot be attained by ephemeral aids, has been propitiated, the fire Nachikêtas leading to the attainment of heavenly joys with ephemeral things. By virtue of that, I have attained the position of authority, this office of Death known as Svarga eternal, but only relatively.

कामस्याप्तिं जगतः प्रतिष्ठां

क्रतोरानन्त्यमभयस्य पारम् ।

स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा

धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११॥

kāmasyāptiṃ jagataḥ pratiṣṭhāṃ

kratorānantyamabhayasya pāram .

stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā

dhṛtyā dhīro naciketo’tyasrākṣīḥ .. 11..

11  The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal-all this you have seen; and being wise, you have with firm resolve discarded everything.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

But you having beheld the end of all desires (for, here, i.e., in Hiranyagarbha, all desires are fulfilled), the support of all the worlds comprising the Adhyâtma, the Adhibhûta and the Adhidaiva, i.e., (the bodies, elements and gods), the immortal goal of worship, the place of Hiranyagarbha, the extreme state of fearlessness, praiseworthy, great as combining many desirable powers such as animâ (praiseworthy and great because it is unsurpassable) the boundless and unsurpassable goal of the âtman, have boldly, being intelligent, rejected, wishing only for the highest, all this host of enjoyments within the pale of Samsâra. Oh, what unsurpassable qualities you possess!

तं दुर्दर्शं गूढमनुप्रविष्टं

गुहाहितं गह्वरेष्ठं पुराणम् ।

अध्यात्मयोगाधिगमेन देवं

मत्वा धीरो हर्षशोकौ जहाति ॥ १२॥

taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ

guhāhitaṃ gahvareṣṭhaṃ purāṇam .

adhyātmayogādhigamena devaṃ

matvā dhīro harṣaśokau jahāti .. 12..

12  The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body-he, indeed, leaves joy and sorrow far behind.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

The âtman which you wish to know is hard to see, being extremely subtle, lodged in the inmost recess, being concealed by the modifications of consciousness, caused by worldly objects. Located in intelligence (being realised, as if there lodged) and seated amidst manifold miseries. Being lodged in the inmost recess and located in intelligence, he is seated amidst miseries; (being thus seated he is hard to see) dwelling on that ancient âtman, with a mind weaned from all external objects and concentrated on the âtman, the intelligent man renounces joy and grief, as there is neither superiority nor inferiority for the âtman.

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः

प्रवृह्य धर्म्यमणुमेतमाप्य ।

स मोदते मोदनीयँ हि लब्ध्वा

विवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥

etacchrutvā samparigṛhya martyaḥ

pravṛhya dharmyamaṇumetamāpya .

sa modate modanīyam̐ hi labdhvā

vivṛtam̐ sadma naciketasaṃ manye .. 13..

13  The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Again having heard this, the true âtman which I shall explain to you—from the presence of the preceptor and well-grasped it as his own Self, having abstracted the virtuous âtman from the body, etc., and having realized this subtle âtman, the learned mortal rejoices having obtained what gives him joy, i.e., the âtman. The door of such abode of Brahman is, I think, wide open for you, Nachikêtas. The drift is ‘I think you worthy of emancipation.’

अन्यत्र धर्मादन्यत्राधर्मा-

दन्यत्रास्मात्कृताकृतात् ।

अन्यत्र भूताच्च भव्याच्च

यत्तत्पश्यसि तद्वद ॥ १४॥

anyatra dharmādanyatrādharmā-

danyatrāsmātkṛtākṛtāt .

anyatra bhūtācca bhavyācca

yattatpaśyasi tadvada .. 14..

14  Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be-tell me That.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

If I am worthy, and you are, Oh Baghavan, pleased with me: other than virture, i.e., different from the performance of acts enjoined by the Sâstras, their fruits and their requisites and similarly from vice; other than what is made, i.e., effect; and what is not made, i.e., cause; and again other than the past, i.e., time gone by; and the future, i.e., time yet to come; and similarly the present, i.e., what is not conditioned by time (past, present and future); if you see or know anything like this, beyond the reach of all wordly experience, tell me that.

सर्वे वेदा यत्पदमामनन्ति

तपाꣳसि सर्वाणि च यद्वदन्ति ।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति

तत्ते पदꣳ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५॥

sarve vedā yatpadamāmananti

tapāgͫsi sarvāṇi ca yadvadanti .

yadicchanto brahmacaryaṃ caranti

tatte padagͫ saṃgraheṇa bravīmyomityetat .. 15..

15  Yama said: The goal which all the 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.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

To him, who had thus questioned, Death explained the thing asked for and also something else, i.e., the worship of ‘Om.’ What praiseworthy goal all Vêdâs without break, i.e., with one voice, declare, to which goal all acts of îapas are intended to lead, and desirous of which men live in the residence of their preceptor, or practise other kinds of Brahmacharya to attain the Brahman, that goal which you wish to learn, I shall tell you briefly. It is this — ‘Om’. The goal which you wish to learn is the goal which is denoted by the word ‘Om,’ and of which the word ‘Om’ is a substitute (Pratîka).

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।

एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥

etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param .

etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat .. 16..

16 This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Therefore, the word, indeed, is Brahman, (manifested). This word, indeed, is also the highest- Brahman. For, this word is the substitute for both of them. Whoso worships this word as Brahman obtains what he wants, i.e., the manifested or the unmanifested Brahman. If it be unmanifested, it should be known; if it be manifested, it should be reached.

एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।

एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७॥

etadālambanam̐ śreṣṭhametadālambanaṃ param .

etadālambanaṃ jñātvā brahmaloke mahīyate .. 17..

17  This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Com.—This being so, this prop is the best, i.e., the most praiseworthy of all props, to attain the Brahman. This prop is both the higher and lower; for, it leads to both the highest and the manifested Brahman i.e., of the highest Brahman and the manifested Brahman. The meaning is: he becomes one with the Brahman and he becomes fit to be worshipped like Brahman.

न जायते म्रियते वा विपश्चिन्

नायं कुतश्चिन्न बभूव कश्चित् ।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे ॥ १८॥

na jāyate mriyate vā vipaścin

nāyaṃ kutaścinna babhūva kaścit .

ajo nityaḥ śāśvato’yaṃ purāṇo

na hanyate hanyamāne śarīre .. 18..

18 The knowing Self 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.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

The particle ‘Om’ has been pointed out as a prop of and as a substitute for the âtman, asked about in the text beginning with ‘Anyaira dharmat,’ etc., and devoid of all attributes, for the benefit of the ignorant and the middling class of men who wish to attain the Brahman, manifested and unmanifested. Now, this text is indroduced for the purpose of directly ascertaining the real nature of the âtman, to attain whom the word ‘Om’ was mentioned as a prop; he is not born, i.e., produced; nor does he die; various modifications are incidental to a thing which is produced and not eternal. Of those, the first and the last modifications namely birth and death are at the outset denied of the âtman, with the object of denying all modifications by the expressions ‘he is not born nor does he die.’ Vipaschit, intelligent; for, he is by nature of indestructible intelligence. Again, this âtman came not from anything, i.e., from any other cause; nor did any other real thing proceed from this âtman; therefore, this âtman is unborn, eternal, everlasting, undecaying (for, whoso is not everlasting decays; but he is everlasting); therefore, ancient, i.e., new, even formerly; (for, that which undergoes a development of its parts, is then said to be new); for instance a pot, etc.; but the âtman who is of a contrary nature is ancient, i.e., incapable of development; this being so, he is not slain or affected, even though the body is slain by swords, etc. Though in it, he is in it like the âkâs.

हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।

उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९॥

hantā cenmanyate hantum̐ hataścenmanyate hatam .

ubhau tau na vijānīto nāyam̐ hanti na hanyate .. 19..

19  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.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Even the âtman of such description, the slayer who sees the mere body as the âtman thinks of slaying and he who thinks that his âtman is slain, both these do not know their own âtman; for, he does not slay the âtman, being incapable of modification; nor is he slain being incapable of modification like the âkâs. Therefore, all samsâra, the fruit of virtue and vice is only in the case of those who do not know the âtman, and not in the case of one who knows the Brahman; for in his case, virtue and vice are inappropriate both from the authority of the srutis and from the cogency of reasoning.

अणोरणीयान्महतो महीया-

नात्माऽस्य जन्तोर्निहितो गुहायाम् ।

तमक्रतुः पश्यति वीतशोको

धातुप्रसादान्महिमानमात्मनः ॥ २०॥

aṇoraṇīyānmahato mahīyā-

nātmā’sya jantornihito guhāyām .

tamakratuḥ paśyati vītaśoko

dhātuprasādānmahimānamātmanaḥ .. 20..

20  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 tranquillity of the senses and the mind and becomes free from grief.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

How then does one know the âtman is explained? Subtler than the subtle, i.e., subtler than grain, etc.; greater than the great, i.e., greater than things of great dimensions, such as the earth (whatever thing is in the world, that is known to exist only by virtue of the eternal âtman; divorced from the âtman it becomes a non-entity; therefore, this âtman alone is subtler than the subtle and greater than the great, because all names, forms and actions are only conditions imposed upon it). This âtman is seated, as the âtman, in the heart of every living creature, irons Brahma down to the worm. That âtman to whose realisation, hearing, thought and meditation are indicated as aids; one free from desire, i.e., one whose intelligence has been diverted from all external objects, either of this world or of the world to come (when he is so,—the mind and the senses which are called Dhâtus.—because they suppprt the body, become composed); sees, i.e., directly realises, in the form ‘I am he’, the glory of the âtman, devoid of increase or diminution due to Karma; and, therefore, he becomes absolved from grief.

आसीनो दूरं व्रजति शयानो याति सर्वतः ।

कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१॥

āsīno dūraṃ vrajati śayāno yāti sarvataḥ .

kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati .. 21..

21  Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not?

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Otherwise, this âtman cannot be known by worldly men having desires, because sitting, i.e., not moving, he goes a great distance. Lying, he goes everywhere. Thus the âtman is both joyful and joyless. Thus he has properties mutually opposed; therefore it being impossible to know him, who else but me can know the âtman, who is joyful and joyless. It is only by persons like us of subtle intellect and learning that the âtman can be known. Being conditioned by conflicting attributes of fixity and movement, and of constancy and change, the âtman appears as if itself possessed conflicting attributes like Visvarupa, a sum of various forms, or (more properly) like Chintâmani (a gem which appears according to the fancy of the seer). Therefore, Death indicates the difficulty of knowing the âtman by the statement ‘who else but me can know the âtman.’ The cessation of the activity of the senses is ‘lying;’ in the person lying, there is a cessation of the partial knowledge produced by the senses. In this state the âtman seems to go everywhere, because its knowledge then is of a general character, i.e., unqualified by conditions; but, though fixed in its own nature, when it has special or qualified knowledge it seems to go a great distance, because it is conditioned by the motion of the mind and the rest, but really he is here alone, i.e., in this body.

 

अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।

महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२॥

aśarīram̐ śarīreṣvanavastheṣvavasthitam .

mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati .. 22..

22 The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all- pervading, does not grieve.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

This text shows that by knowing him, grief also vanishes. ‘Bodiless,’ the âtman being like the âkâs by its own nature; ‘bodies,’ bodies of the gods, the manes, men and the rest. ‘Perishable,’ devoid of firmness, not eternal; ‘firmly seate,’ eternal, i.e., not subject to modifications; ‘great,’ to avoid the doubt that the greatness may be relative, the text adds ‘all-pervading.’ The word ‘âtman’ is used to show that it is not distinct from one’s Self. The word âtman is primarily used to denote the Pratyagâtman, i.e., the âtman in the body. Having known the âtman of this description, i.e., having realised him in the form ‘I am he,’ the intelligent do not grieve. There is no occasion for such a knower of the âtman to grieve.

नायमात्मा प्रवचनेन लभ्यो

न मेधया न बहुना श्रुतेन ।

यमेवैष वृणुते तेन लभ्यः

तस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३॥

nāyamātmā pravacanena labhyo

na medhayā na bahunā śrutena .

yamevaiṣa vṛṇute tena labhyaḥ

tasyaiṣa ātmā vivṛṇute tanūgͫ svām .. 23..

23  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form.

 

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Com.—This text says that though this âtman is hard to know, still he can certainly be known well by proper means. This âtman is not attainable by the study of many Vêdâs, or by intelligence, i.e., a retentive memory of the import of books, or by any amount of mere learning. By what then can he be attained is explained. That âtman (self) whom the neophyte seeks, by the same self, i.e., by the seeker, can the âtman be known. The meaning is that, of one who seeks only the âtman, being free from desire, the âtman is attained by the âtman alone. How it is attained is explained. To the man who seeks the âtman, the âtman reveals its real form, i.e., its own true nature.

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।

नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४॥

nāvirato duścaritānnāśānto nāsamāhitaḥ .

nāśāntamānaso vā’pi prajñānenainamāpnuyāt .. 24..

24  He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

Yet something more: who has not turned away from bad conduct, i.e., from sinful acts prohibited and not permitted by the srutis and the smritis, who has no quietude from the activity of the senses, whose mind is not concentrated, i.e., whose mind is deverted off and on; whose mind is not at rest, i.e., whose mind, though collected, is engaged in looking forward to the fruits of being so collected, cannot attain the âtman now treated of, but only by means of the knowledge of Brahman; the meaning is that he alone who has turned away from bad conduct, who is free from the activity of the senses, whose mind is collected, and whose mind is at rest, even in respect of the fruits of its being so collected, taught by a preceptor, attains the âtman above described by knowing him.

यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।

मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५॥

इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥

yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ .

mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ .. 25..

iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ..

25  Who, then, knows where He is-He to whom Brahmins and kshattriyas are mere food and death itself a condiment?

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

 

As for him who is not of this description, the sruti says: Of whom Brahmins and Kshatriyas, though the stay of all virtue and the protectors of all, are the food; and Death, though destroyer of all, is only a pickle being insufficient as food. How can one of worldly intellect, devoid of helps above described, know where that âtman is, in this manner, as one who is furnished with the helps above described?

 

 

 

———

॥ इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥

।। iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ।।