KATAKOPANISHAD

-Intro by Prof K.T Pandurangi

Intoduction

This Upanishad belongs to Taittiriyasaka of Krishna Yajurveda. It is in the form of a dialogue between Yama and Nachiketa. Therefore, Yama is the sage for this Upanishad. Lord Hari in his form of Vamana is the God. Vamana is especially mentioned in this Upanishad. Anustup etc. are chandas i.e. metres. The story of Nachiketa is found in Rigveda X.135, Kathaka section of Taittiriya Brahmana (III.1.8) and Anusasana Parva of Mahabharata.

In this Upanishad – 1. A full exposition of the concept of God. 2. God regulates the souls even after death and liberation. 3. The methodology of yogic practice, are especially delineated. Many passages of this Upanishad and Bhagavad Gita are similar. The exposition of many points is also similar.

First Canto

1.1 Chapter

Desirous (of Svarga, the result of Visvajid Yaga) Vajasravasa gave away all that he possessed. He had a son by name Nachiketa. When the gifts were being given, faith entered him, though he was still a boy.

The cows had drunk the water, eaten the grass, milked the milk and their senses had no strength. He who gives such will go to world called joyless.

Nachiketa said to his father ‘Sir, to whom will you give me’? (He repeated) for a second and a third time. Then the father said to him ‘Unto death shall I give you.’

(Nachiketa said) I shall go as first amongst many (who are to die) and as a middle one amongst many ( who are already dead). What has Yama to do, which he can do with me now?

Consider how it was with the by gone, and behold how it will be with those who go (to death) in feature. A mortal withers like a plant and is born again like a plant.

A Brahmana guest enters the house as god Vaisvanara (Agni). They (the householders) offer him peace.

O son of Sun! offer him water (water etc. hospitality).

Desire and expectation, friendship, reputation, sacrifices and philanthropic work, progeny, cattle and everything else, all these will be taken away of an un-wise person at whose residence a Brahmana guest remains unfed.

O Brahmana! You, a revered guest, remained in my residence without food for three nights. To ward off this choose three boons from me. Salutations to you. May it be for my good!

O God of death! May Gautama (my father) be pacified (in respect of me), be of good heart (towards me) and be free from anger. May he recognise me and talk when I am released from you. This, I choose as first of three boons.

You, the son of Uddalaka and Aruna, being released by me, will be recognised (by your father) as before. You will sleep happily through the nights. Being free from the anger (your father) will see you who is released from the jaws of death.

The son of Uddalaka and Aruna (your father) seeing you released from the jaws of death, being free from the anger on my direction, will treat you as before. He will recognise you. He will sleep through the nights.

(Nachiketa said to Yama) There is no fear in Svarga. You are not there. One has no fear of old age (in Svarga). Overcoming hunger and thirst, being free from sorrow, one enjoys bliss in Svarga.

O Yama (God of death)! You know this Agni (Vishnu) who leads to Svarga. You teach him to me who have faith. Those who stay in Svarga (for a manvantara) ultimately attain immortality. I choose this by the second boon.

(Yama said) O, Nachiketa! I know the Agni (Vishnu) who leads to Svarga and teach him to you well. You know him attentively from me.

You know him to be that who leads one to the world of Ananta, who is the support (of all worlds) and who is present in the heart (of all beings).

Yama taught Nachiketa the Agni, (Present in the sacrificial pit) who causes the whole world. He also taught him the deity, number and size of the sacrificial bricks. Nachiketa repeated it as taught to him. Yama was pleased and spoke again.

The large hearted Yama, extremely delighted, said to Nachiketa – I shall give you another boon now. This Agni (present in the sacrificial pit) will be known by your name. Take also this golden chain.

He who performs Nachiketa sacrifice thrice, associating with the three (Vedas), who performs the three acts (Yagna, dana and tapas) cross over birth and death.

Meditating upon the omniscient, revealed through the Vedas, resplendent and adorable, having obtained his vision, will attain ever-lasting peace.

The wise man who performs Nachiketa sacrifice thrice knowing these three (the deity i.e. Vishnu, the number i.e. three hundred and sixty and the size of the sacrificial bricks) throwing off the bonds of death, and overcoming the sorrow, rejoices in Svargaloka (Vishnuloka).

This Nachiketa Agni who leads to Svarga and who was chosen by you for the second boon. People will henceforward designate him by your name only.

O, Nachiketa; now choose the third boon.

Some say – He is (God is regulator) even after death and liberation of a person, while others say – He is not. Thus, there is doubt (in this respect). I wish to have this knowledge instructed by you. This is my third boon.

(Yama said) Even gods had doubt in the past in this respect. This subtle dharma (God) cannot be easily understood. O Nachiketa, choose a different boon. Do not press me much.

(Nachiketa said) please do not let me down.

O, Yama ! since you yourself say that even gods had doubt in the past, and it is not easy to know (hence teach me this).

No other teacher comparable to you could be got. No other boon comparable to this (could also be thought of).

(Yama said) Choose sons and grandsons who shall live for a hundred years. Choose plenty of cattle, elephants, gold and horses, vast expansion of land and the life for yourself for as many years as you wish to live.

(Yama said) O, Nachiketa! If you think of another boon similar to this boon, you choose that one. You choose wealth and long life. You prosper on the great land. I shall make you enjoy your best desire.

Whatever desires are difficult to be obtained in the world of mortals, you ask for all those as you like. Here are charming maidens with there chariots and musical instruments. Such ones (maidens) cannot be obtained by men. Be served by these given by me. O Nachiketa, do not ask about death.

(Nachiketa said) O, Yama all these shall not be the next day. These wear out the vigour of all the senses of man. Even the whole life is very brief. Let the chariots dance and music be with you only.

Man is never content with wealth. When we see the gods like you, we do get wealth. So long as you protect us we do live. Hence, I insist on the very boon.

O, wise one! (Yama) having reached the undecaying and the immortal gods like you, how can the decaying mortal be (looking) below? Who will desire for a long life harping on joys of beauty and pleasure?

O. Yama! tell me that about which they doubt to enable me to achieve the great prosperity (i.e. liberation).

Nachiketa does not choose any other boon than the one that penetrates into the mystery.

1.2 Chapther

(Yama said) Different is the good and different, indeed, is pleasant. These two, with different purposes, bind a man. Of these two, he who chooses the good will prosper. But one who chooses the pleasant will be deprived of the life’s goal.

Both the good and the pleasant offer to a man. The wise, pondering over them, discriminates. He chooses the good rejecting the pleasant. But the unwise chooses the pleasant consisting of acquisition and preservation.

O Nachiketa! You rejected these objects of pleasure, beloved’s and of beloved forms thoughtfully. You did not accept this chain of wealth in which many men sink.

Widely apart are these two i.e., knowledge and worldly objects that are opposed to each other and lead to opposite results. I know that Nachiketa is desirous of knowledge. These very many desires did not tempt you.

The unwise, absorbed in the worldly things only, considering themselves to be intelligent and learned, following the crooked ways, rotate like blind persons led by a blind person.

The God will not reveal himself to a person who is childish, careless and deluded by the glamour of wealth. Such a person who thinks that there is this world only and no other world, will become a prey to me again and again.

He (God) cannot even be heard by many. Many will not know him (fully) even on hearing. One who can teach him truly is rare to be found. One who can get a teacher is rare to be found. One who knows, duly instructed, is also rare to be found.

He (God) who is taught by an inferior person is inferior. Thought in many ways he is not correctly understood. He who is taught by one who considers himself identical is not comprehended at all. He is subtler than the subtle and beyond the logic.

This knowledge (the knowledge of God) cannot be obtained by logic, not can it be removed by logic. O my dearest! Taught by a preceptor who has realised the difference between himself and God, it is rightly understood. You have obtained it. You have firm conviction. O Nachiketa! One will not get enquirers like you.

I know that God who is conveyed by “Aa” Kara and who is eternal is the final goal. That eternal God cannot be obtained by the weak minded. Therefore, O Nachiketa I worshipped Agni (God) present in sacrificial pit by the means that are devoted to God and obtained the eternal (God).

O Nachiketa; having realised him who is the support if the world, who bestows endless fruits for the deeds and knowledge, who bestows fearlessness, who cannot be fully explained even by Vedic hymns, who is sung by the great and who is the abode of liberated, you, the wise one, rejected the fulfilment of worldly desires with a firm mind.

The wise man, through contemplation, knowing him (God) who is difficult to be known, who is hidden, who has entered all, who is in the cave of heart of all, who is present in the liberated, and who is ever-present, overcomes both joy and sorrow.

A mortal, hearing about him who supports, who is subtle, and knowing Him as distinct rejoices reaching him who is the source of joy. I know that the door of the abode is open to Nachiketa who knows him.

(Nachiketa asks) Tell me that which you see as beyond dharma and adharma, distinct from the cause and effect, distinct from the past and present.

I shall briefly teach you the nature of that which all vedas primarily convey, for which all rituals are started, desiring which the study of Veda and austerities are undertaken. It is ‘Om’.

This is the imperishable Brahman. This is Supreme Aksara. Knowing this Aksara, one will get whatever one longs for.

This is the Chief support. This is a unique support. Knowing this support one will be honoured in the abode of Brahman.

The wise is not born, nor dies. God is not born from any, nor dies. This one (the Jiva) even when he has the bondage of body, is not born, is eternal and changeless. Therefore, (It goes without saying that at liberation also) it is not born nor dies. It is not killed when the body is killed.

If the slayer thinks that he slays and if the slain thinks that he is slain, both of them do not understand. He does not slay, not is the other slain.

In the cavity of the heart of the Jiva there is God. He is smaller than the smallest and bigger than the biggest. One who has firm faith in God who is far superior to him will see him by his grace and get freed from the sorrow.

Sitting he moves far; laying he goes everywhere. Who else than I can now him who is the cause of joy and sorrow?

The wise, knowing the lord who is present in the perishable bodies without being affected by the bodily effects, who is great and powerful, will be free from the sorrow.

The cannot be realised by mere discourses, nor by intelligence, not even by the wide study. He can be realised only by him whom God chooses. The lord will reveal his nature to him.

He who does not withdraw himself from the evil conduct, who is not dedicated, who has no correct assessment (of things), whose mind is not yet withdrawn cannot obtain God’s grace through knowledge.

He, for whom Kshatriya and Brahmana are food, and death god is the sauce, who really knows, where and how he is?

1.3 Chapter

Those who know Brahman, who perform the five Yajnas, five Agnividyas, and Nachiketa sacrifice three times, speak of the two (forms of God) that enjoy the fruits of the good deeds, that are present into the chief seat of the supreme at the heart in the body – the product of the good deeds as shade and light (bestowing the joy and sorrow).

We may meditate upon the Nachiketa Agni who is the final goal for the worshippers, who is supreme Aksara and Brahman, who is a fearless shore to those who desire to cross over.

Know the Jiva as the owner of the chariot, body as the chariot, the discriminating ability of intellect as the charioteer, and the mind as the reins.

They say, the senses are the horses, the objects of the senses are the paths, the self with the senses and mind, the wise say is the enjoyer.

He who has no discrimination and whose mind is not controlled, has his senses out of control like unruly horses of a charioteer.

He who has discrimination and whose mind is controlled, has his senses under his control like good horses of a charioteer.

He who has no discrimination, who has no control over mind, and is ever impure, will not obtain Him and remains in transmigration.

He who has discrimination, who has control over his mind, and is ever pure, will obtain Him and is not born again.

He who has his discriminating intellect as his charioteer, who controls the rein of his mind, will reach the other end of the path i.e. the Lord Vishnu.

Objects are greater than senses. The mind is greater than objects. The buddhi is greater than mind. Mahat is greater than buddhi. Avyakta is greater than Mahat. Purusa is greater than Avyakta. There is none greater than Purusha. He is the end and he is the final goal.

He is hidden in all beings and does not reveal himself. However, he is seen by those who can see the subtle with their subtle and distinct intellect.

The wise man should know the speech controlled by mind, mind by knowledge, the knowledge by Mahat, and Mahat by the blissful supreme.

Arise, awake, obtaining the great, realise. It (path to liberation) is sharp like the edge of a razor. The wise say the path is difficult.

One will be free from the clutches of death having the firm knowledge of him (God) who is without the quality of sound and beyond words, without the quality of touch and beyond the sense of touch, without colour and beyond the eye, who is undecaying, who is without the quality of taste and beyond tongue, eternal, without odour and beyond the sense of ghrana, who is without beginning and end, higher than Mahat and who is unchanged.

A wise man will be honoured in the assembly of learned who recites or hears this ancient story of Nachiketa narrated by the god of death.

He who will make this great secret heard in the assembly of learned will have everlasting result, everlasting result.

Second Canto

2.1 Chapter

The self subsisting (God) has created the senses as proceeding outward. Therefore, (the Jiva) looks outward but not within. A wise man, desiring the eternal, turning back his eye (senses) sees the God within.

The unwise go after the outward pleasure. They walk into the net of death that is widely spread. But the wise knowing the firm and eternal will not seek the unstable here.

(Nachiketa asks) Is it He by the direction of whom one experiences the colour, taste, odour, sound, touch, and sex, who remains after liberation.

(Yama said) This, verily is that (God).

(Yama said) The wise, knowing the great and omnipresent God, by whose direction one experiences the deep sleep state, the dream, and waking state, will be free from the sorrow.

He who knows the God who enjoys the essence, who is present near the Jiva, who is the Lord of the past and the future, does not try to protect himself. This verily is that (God).

He (God) who created the not yet born (Chaturmukha brahma) before tapas (Siva) and before ap (ap etc five elements), and who, entering into the cave (of heart), sees himself along with the other beings. This verily is that (God).

He who resides with Mukhyaprana (in the body), who is designated as Aditi as he eats (destroys)all, who is supreme among deities, manifests his form, in many incarnations along with creating beings. This verily is that.

Agni (God Hari) the all – knower , who is placed in the teacher and pupil like the embryo well – borne by pregnant women should be daily adored by men who are God – conscious and who possess the sacrificial offerings. This verily is that.

He from whom the Sun arises (at the time of creation), in whom the Sun sets (at the time of destruction), on whom all deities are dependent, none can surpass him. This verily is that.

Whatever is here, that is there. Whatever is there, that to is here. He who sees the difference gets the death of death.

There is nothing different here. This should be realised by the mind. He who sees them different will get the death of death.

Purusha (God) of the size of a thumb resides at the heart. He regulates the past and the future. Therefore, one does not desire to protect himself. This, verily is that.

Purusha of the size of a thumb is like a flame without smoke. He regulates the past and present. He is today and he is tomorrow. This verily, is that.

Just as the water rained on the peak of mountains flows down in many directions, similarly, he who sees the attributes as different from the God will go down.

Just as pure water poured into pure water becomes similar to it, similarly, O Gautama! The chief of the seers who knows becomes similar (to God).

2.2 Chapter

He who firmly knows that this body of eleven outlets is controlled by the unborn and of unrestricted knowledge (God), will be free from the sorrow. He attains final liberation being already freed ( from the attachment to the body etc.). This, verily is that.

He is flawless, the essence of all, present in Vayu, blissful, present in antariksa, present in the senses, present on the sacrificial alter, has plenty of food, is present in the Vedas, present in Prakriti (Sree), present in the water born, present in the earth born, present in the knowledge of the liberated, present in those that are born on mountains, conveyed by the Vedas, and has an infinite number of qualities.

He puts up the breath prana upward, and the breath apana downward. All deities adore him who is designated as Vamana, and resides in the middle.

(Nachiketa asks)when the embodied Jiva casts away the gross body, and is also freed from the subtle body, what is it that remains? This verily is that.

A mortal does not live by prana nor apana. But they live by one who is distinct (from prana and apana) and on whom the two depend.

O Gautama : I shall explain to you the mystery of eternal Brahman and how he regulates the dying Soul.

Some, who are yet to get some more bodies, get rebirth in order to have these bodies. Others enter into non-sentients according to their deeds and knowledge.

The Purusha (God) creates (the dream objects) as he desires. He is declared to be flawless, possesses an infinite number of attributes, and is eternal. All beings depend upon him. None can surpass him.

Agni (Chetana Agni) in this world is one. He has many amsa forms. Corresponding to these, there are fire forms. Similarly , the God within all beings is one. He has many bimba forms. Corresponding to these there are many pratibimbas (Jivas). These pratibimbas are distinct (from God).

Vayu (Chetana Vayu) in this world is one. He has many amsa forms. Corresponding to these , there are air forms. Similarly, the God who is present in all is one. He has many bimba forms. Corresponding to these there are pratibimbas (Jivas). These are distinct (from God).

Just as the Sun who is the eye of all is not affected by external defects, similarly , the God who is present in all beings , who is distinct (from all ), and who is one (independent) is not affected by the miseries of the world.

The God who is the indweller of all, who controls all, who is one makes his one form manifold. The wise who see him within attain ever manifest bliss. None else (can attain such bliss).

Eternal of eternals, sentients of sentients, the one, who bestows the desires of many. The wise who see him within will attain eternal peace. None else ( can attain such peace).

They (the wise ) know that It (the God described earlier) is of the nature of supreme bliss that cannot be (fully) described. (Yama exclaims) How can I know it? (without his grace).

(Nachiketa asks) Does it shine ? (fully reveal itself). (Yama replies) It does not shine. (Does not fully reveal).

The Sun does not light him, nor the moon and stars. The lightning do not. How can the fire (light him)? All these shine , deriving light from him, the shining one. All this is illuminated by him shining.

2.3 Chapter

This fig tree ( the world tree ) has the supreme as its ground, those who are below the supreme as its branches; it is enveloped with the Supreme and it is ever continuing.

The supreme ground (of this tree) is flawless, has infinite number of attributes, and is immortal. All worlds depend upon this. None can surpass this. This, verily is that.

The whole world functions by the directions by the direction of Prana (God) and has arisen from him. He is frightening like a raised thunderbolt. Those who know this will become immortal.

Agni burns out of fear from him, the sun heats out of fear from him, Indra, Vayu and the death-god, the fifth, briskly function.

If one is able to acquire the knowledge (of God) before the fall of body in this very birth, then , he will be able to obtain the (aprakrita) body in Vaikuntha.

(The God present) In the self (Jiva) is clearly seen (by the sages) as in the mirror, at the world of manes … (Pitrloka) … he is seen as (the objects) in the dream, at the Gandharvaloka he is seen as (the objects reflected) in the water, at Brahmaloka he is clearly seen as (the objects) placed at the meeting point of the sunlight and shadow (during the day).

Knowing the gradation of the senses which arise in different ways, and knowing their origination and destruction, the wise will not grieve.

The mind is higher than the senses. The satva or buddhi is higher than mind. Mahat-tatva is higher than buddhi. Avyakta is higher than Mahat. The supreme Purusha is higher than Avyakta. He is all-pervading and without a material body. A man gets liberated and attains immortality by knowing him.

His original form will not be within the vision of any. None can see him with his eyes. He is understood by the mind assisted by the knowledge and the devotion. Those who know him will attain immortality.

When the five Jnanendriyas together with the mind are withdrawn, and the buddhi is also steady, then, this is the highest means.

The steadiness of senses is known as Yoga. At this stage, one is concentrated (on God). The Yoga is about creation and destruction (about God as creator, destroyer etc.)

He (God) cannot be understood by the speech, the mind, or the eye. How can he be understood through a person other than one instructs about him (God) as the Supreme Being.

With the grace of God who causes the reality of both (Prakrti and Purusha), he (God) has to be understood as Supreme Being. He will bestow his grace on him who realises him as the supreme being.

When all the desires present at the heart are released (with the grace of God), then, a mortal becomes immortal and obtains Brahman.

When all the knots (avidya, ahankara, etc.) at the heart, here (in the human birth), are removed, then, a mortal becomes immortal, (attains liberation). This is the purpose of all teaching.

There are a hundred and one arteries of the heart. One of them (Susumna) goes upto the top of head. He who goes upward through it will attain immortality. The other serve for going in other directions (other lokas).

Purusha (God) of the size of a thumb, the inner controller, is always present at the people. He should be distingguished from the self who is the body of the God, like distinguishing Ishika grass from the Munja grass, with a firm mind. He is flawless and immortal.

Nachiketas obtaining this knowledge and the Yoga method taught by Yama entirely, being free from flaws, attained Brahman and became immortal. Any other person who knows God in this way will attain this.

END OF KATHAKOPANISHAD

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