Kāthakopaniṣat Bhāshya (काठकोपनिषत् )
- by Sri Madhvāchārya
अभ्रमं भङ्गरहितं अजदं विमलं सदा। आनन्दतीर्थं अतुलं भजे तापत्रयापाहं॥
abhramaṁ bhaṅgarahitaṁ ajadaṁ vimalaṁ sadā। ānandatīrthaṁ atulaṁ bhajē tāpatrayāpāhaṁ॥
Worship of Anandatheertha, who is always flawless, unobstructed, ardent, and pure, removes all afflictions.
(Translated by Madhukrishna Sudhindra)

  • Invocation
    saha nau avatu. saha nau bhunaktu. saha vīryaṁ kāravāvahai. tejasvinau adhītam astu. mā vidviṣāvahai॥
    May He protect both of us together. May He nourish both of us together. May we work together with great energy. May our study be enlightening. May we not hate one another.
    oṁ śāntiḥ śāntiḥ śāntiḥ॥
    Om. Peace, peace, peace.
    Bhā.: Obeisance to that Supreme Lord Vāmana who is beyond all, who dwells in the hearts of all beings.
  • 1.1.01-03
    uśan ha vai vājaśravasaḥ sarvavedasaṁ dadau. tasya ha naciketā nāma putra āsa. taṁ ha kumāraṁ santaṁ dakṣiṇāsu nīyamānāsu śraddhā'viveśa ॥1॥
    Desiring (reward), indeed, Vājashravasa gave away all his possessions. He had a son named Nachiketas. As the boy saw the gifts being carried away, 'śraddhā', i.e. honest-interest arose in him.
    pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ. anandā nāma te lokāḥ tān sa gacchati tā dadat ॥2॥
    Those who give cows whose water has been drunk, grass eaten, milk drawn, and who are feeble—go to the joyless realms known by that name.
    sa hovāca pitaraṁ tāta kasmai māṁ dāsyasīti. dvitīyaṁ tṛtīyam. taṁ hovāca mṛtyave tvā dadānīti ॥3॥
    He said to his father, “O father, to whom will you give me?” A second time, and a third time he asked. To him, he said, “To Death I give you.”
    Bhā.: Ancient testimonials from Brahmasāra and Gatisāra are quoted to set the context.
  • 1.1.04-06
    bahūnām emi prathamaḥ bahūnām emi madhyamaḥ. kiṁ svid yamasya kartavyaṁ yan mayā adya kariṣyati ॥4॥
    I am the first among many; I am the middle among many. What indeed is the duty of Yama that I shall perform today?
    anupaśya yathā pūrve pratipaśya tathā pare. sasyam iva martyaḥ pacyate sasyam iva jāyate punaḥ ॥5॥
    Observe how the former ones passed and likewise see the latter. Like grain, the mortal ripens and is cooked; like grain, he is born again.
    vaiśvānaraḥ praviśati atithiḥ brāhmaṇo gṛhān. tasya etāṁ śāntiṁ kurvanti hara vaivasvatodakam ॥6॥
    The Brāhmaṇa, the fiery one, enters as a guest — into homes. To him they offer this peace — bring water for Vaivasvata, the son of the radiant one.
    Bhā.: Honored by Yama's wife, he accepted not the offerings.
  • 1.1.07-08
    āśā-pratīkṣe saṅgataṁ sūnṛtāṁ ca iṣṭā-pūrte putra-paśūṁś ca sarvān. etad vṛṅkte puruṣasya alpamedhaso yasya anaśnan vasati brāhmaṇo gṛhe ॥7॥
    Hope, expectation, companionship, pleasant speech, sacrificial and charitable acts, sons and cattle — all these deprive a man of little understanding, in whose house a Brāhmaṇa dwells unfed.
    tisro rātrīr yad avātsīr gṛhe me anaśnan brahman atithiḥ namasyaḥ. namaḥ te astu brahman svasti me astu tasmāt prati trīn varān vṛṇīṣva ॥8॥
    You, O Brāhmaṇa, the revered guest, have stayed in my house unfed for three nights. O Brāhmaṇa, let there be salutations to you and well-being for me. Therefore, ask three boons in return.
    Bhā.: Up on arrival, Yama honoured him and granted three boons.
  • 1.1.09-10
    śānta-saṅkalpaḥ sumanā yathā syāt vīta-manyur gautamaḥ mā abhi mṛtyo. tvat-prasṛṣṭaṁ mā abhi vadet pratīta etat trayāṇāṁ prathamaṁ varaṁ vṛṇe ॥9॥
    May Gautama, of peaceful resolve and cheerful mind, free from anger, be not harsh toward me, O Death, nor reproach me as having been sent by you. Assured of this, I choose this as the first of the three boons.
    yathā purastāt bhavitā pratītaḥ auddālakir āruṇir mat-prasṛṣṭaḥ. sukhaṁ rātrīḥ śayitā vīta-manyuḥ tvām dadṛśivān mṛtyu-mukhāt pramuktam ॥10॥
    As it shall be, assuredly, that Uddālaka Āruṇi will peacefully sleep through the nights, free from anger, having sent forth by me, found and seen you released from the jaws of death.
    Bhā.: Ancient testimonial declared the three boons given by lord Yama as: (1) Peace of mind for his father, (2) the radiant knower of the Nāchiketa fire, and (3) that One Viṣṇu, who is established in liberation.
  • 1.1.11-12
    svarge loke na bhayaṁ kiñcanāsti na tatra tvaṁ na jarayā bibheti. ubhe tīrtvā aśanāyāpipāse śokātigo modate svargaloke ॥11॥
    In the heavenly world, there is no fear of any kind; there, you are not afflicted by old age. Having crossed both hunger and thirst, one who has transcended sorrow rejoices in the heavenly world.
    sa tvam agniṁ svargyam adhyeṣi mṛtyo prabrūhi taṁ śraddadhānāya mahyam. svargalokā amṛtatvaṁ bhajante etad dvitīyena vṛṇe vareṇa ॥12॥
    O Death, you know that heavenly fire; tell it to me, who is faithful. The heavenly worlds attain immortality through it. This I choose as my second boon.
    Bhā.: Lord Hari, being foremost among all, is associated with the Naciketa fire.
  • 1.1.13
    pra te bravīmi tadu me nibodha svargyam agniṁ naciketaḥ prajānan. anantalokāptim atho pratiṣṭhāṁ viddhi tvam etaṁ nihitaṁ guhāyām ॥13॥
    To you I declare—do learn this from me, O Naciketas, the heavenly fire, understanding which one attains infinite worlds and the firm foundation. Know this, placed within the secret cave (of the heart).
    Bhā.: It is lord Vishnu, the foundation of all worlds, who dwells in all hearts.
  • 1.1.14-18
    lokādim agniṁ tam uvāca tasmai yā iṣṭakā yāvatīr vā yathā vā. sa cāpi tat pratyavadad yathoktaṁ athāsya mṛtyuḥ punar āha tuṣṭaḥ ॥14॥
    He explained to him the primeval fire of the worlds—what kind of bricks, how many, and how they are to be arranged. And he (Naciketas) too replied exactly as instructed. Then Death, being pleased, again spoke to him.
    tam abravīt prīyamāṇo mahātmā varaṁ tava iha adya dadāni bhūyaḥ। tava eva nāmnā bhavitā ayam agniḥ śṛṅkāṁ ca imām anekarūpāṁ gṛhāṇa ॥15॥
    The great soul, being pleased, said to him: “Here today I grant you another boon. This fire shall be known by your name alone. Take this jewellery chain of intricate forms.”
    tri-nāciketaḥ tribhiḥ etya sandhiṁ tri-karma-kṛt tarati janma-mṛtyū। brahma-jajñaṁ devam īḍyaṁ viditvā nicāyyemāṁ śāntim atyantam eti ॥16॥
    He who performs the threefold Nāciketa fire, having touched by threefold means, and the threefold actions, having approached and known the praiseworthy God who knows Brahman, crosses over birth and death, and, having rightly established this, attains supreme peace.
    trināciketaḥ trayam etad viditvā ya evaṁ vidvān cinute nāciketam। sa mṛtyupāśān purataḥ praṇudya śokātigo modate svargaloke ॥17॥
    He who, knowing this threefold Naciketa fire, wisely chooses it — he casts off the nooses of death, transcends sorrow, and rejoices in the heavenly world.
    eṣa te'gnir nāciketaḥ svargyo'yam avṛṇīthāḥ dvitīyena vareṇa. etam agniṁ tavaiva pravakṣyanti janāsaḥ tṛtīyaṁ varaṁ naciketo vṛṇīṣva ॥18॥
    This is the fire (ritual), O Naciketas, that leads to heaven, which you have chosen as your second boon. This fire shall be declared by people as yours indeed. Now choose the third boon, O Naciketas.
    Bhā.: He who properly understands Viṣṇu as the deity of the bricks, numbering 360, indeed becomes free. Threefold means are the path unopposed to the Vedas, and understanding the principles concerning the Lord as taught in the Vedas. The threefold actions are sacrifice, charity, and austerity.
  • 1.1.19
    yeyaṁ prete vicikitsā manuṣye astītyeke nāyam astīti ca eke. etad vidyām anuśiṣṭaḥ tvayāhaṁ varāṇām eṣa vṛtaḥ tṛtīyaḥ ॥19॥
    This is the doubt that arises in a person after death: some say IT exists, others say IT does not. I seek to be instructed by you in this knowledge. This is the third boon I have chosen.
    Bhā.: The question asked is - "The wise say the Lord exists as the controller in both the dead and the liberated person. The ignorant say he does not. I wish to know correctly the nature of that regulator."
  • 1.1.20
    devair atrāpi vicikitsitaṁ purā na hi sujñeyo 'ṇur eṣa dharmaḥ. anyaṁ varaṁ naciketo vṛṇīṣva mā moparotsīr ati mā sṛjaivam ॥20॥
    This subtle dharma was once doubted even by the gods; it is not easily understood. Choose another boon, O Naciketas. Do not press me further — do not compel me thus.
    Bhā.: Dharma is revered as Bhagavān because it sustains all.
  • 1.1.21
    devair atrāpi vicikitsitaṁ kila tvaṁ ca mṛtyo yan na sujñeyam āttha. vaktā cāsya tvādṛg anyo na labhyo nānyo varas tulya etasya kaścit ॥21॥
    This was indeed doubted even by the gods, O Death, and you have said it is not easily understood. No one like you can speak of it, and no other boon is equal to this one.
  • 1.1.22
    śatāyuṣaḥ putrapautrān vṛṇīṣva bahūn paśūn hastihiraṇyamaśvān. bhūmeḥ mahad āyatanaṁ vṛṇīṣva svayaṁ ca jīva śarado yāvad icchasi ॥22॥
    Choose sons and grandsons who live a hundred years, many cattle, elephants, gold, and horses. Choose a great domain of the earth and live yourself as many years as you desire.
  • 1.1.23
    etat tulyaṁ yadi manyase varaṁ vṛṇīṣva vittaṁ cirajīvikāṁ ca. mahābhūmau naciketas tvaṁ medhi kāmānāṁ tvā kāmabhājaṁ karomi ॥23॥
    If you consider any boon equal to this, choose wealth and a long life. O Naciketas, be established over a great domain; I make you the enjoyer of all desires.
  • 1.1.24
    ye ye kāmā durlabhā martyaloke sarvān kāmāṁś chandataḥ prārthayasva. imā rāmāḥ sarathāḥ satūryā na hīdṛśā lambhanīyā manuṣyaiḥ॥ ābhir matprattābhiḥ paricārayasva naciketo maraṇaṁ mā'nuprākṣīḥ ॥24॥
    Whatever rare desires exist in the mortal world, ask for all of them freely. Here are celestial maidens with chariots and music; such are not to be gained by mortals. Enjoy their service, given by me, O Naciketas, but do not inquire about death.
    Bhā.: Do not inquire about the revered one who abides in death.
  • 1.1.25
    śvo'bhāvā martyasya yad antaka etat sarvendriyāṇāṁ jarayanti tejaḥ. api sarvaṁ jīvitam alpam eva tavaiva vāhās tava nṛttagītam ॥25॥
    O Death, What is destined to perish tomorrow, this, weakens the brilliance of all the senses of mortals. Even the Life, and all its brilliance, is indeed small. Your chariots, your dance, and even music — keep them for yourself.
  • 1.1.26
    na vittena tarpaṇīyo manuṣyo lapsyāmahe vittam adrākṣma cet tvām. jīviṣyāmo yāvad īśiṣyasi tvaṁ varas tu me varaṇīyaḥ sa eva ॥26॥
    A man is not to be satisfied by wealth. We may obtain unseen wealth, we may live as long as you grant. But the boon for me to choose is that alone.
  • 1.1.27
    ajīryatām amṛtānām upetya jīryan martyaḥ kva adhasthaḥ prajānan. abhidhyāyan varṇa-rati-pramodān atidīrghe jīvite ko rameta ॥27॥
    Having approached the undecaying immortals, how could a decaying mortal, knowing (this), being inferior, delight in pleasures of form, gratification, and joy? Who would rejoice in a very long life?
  • 1.1.28
    yasminn idaṁ vicikitsanti mṛtyo sāmparāye mahati brūhi nas tat. yo'yaṁ varo gūḍham anupraviṣṭaḥ nānyaṁ tasmāt naciketā vṛṇīte ॥28॥
    O Death, regarding that great mystery about which people doubt — tell us that. This boon, which is deeply hidden, Naciketas chooses none other than that.
    Bhā.: 'mahati sāmparāye' - means concerning the great hereafter, which is nothing but liberation.

  • 1.2.01
    anyat śreyaḥ anyat uta eva preyaḥ. te ubhe nānārthe puruṣam sinītaḥ. tayoḥ śreyaḥ ādadānasya sādhu bhavati hīyate arthāt yaḥ u preyaḥ vṛṇīte ॥1॥
    The auspicious is one thing, and the pleasant is another; both with different aims to bind the person. Of them, the one who chooses the auspicious fares well, but he who chooses the pleasant falls away from the goal.
  • 1.2.02
    śreyaḥ ca preyaḥ ca manuṣyam etau samparītya vivinakti dhīraḥ. śreyaḥ dhīraḥ abhipreyasaḥ vṛṇīte. preyaḥ mandaḥ yogakṣemān vṛṇīte ॥2॥
    The auspicious and the pleasant approach the person; the wise, having examined them, discerns between the two. The wise chooses the auspicious over the merely pleasant; the foolish chooses acquisition and preservation instead.
  • 1.2.03
    sa tvam priyāḥ priyarūpān ca kāmān abhidhyāyan naciketaḥ aty asrākṣīḥ. na etām sṛṅkām vittamayīm avāptaḥ yasyām majjanti bahavaḥ manuṣyāḥ ॥3॥
    You, O Naciketas, contemplating desirable and pleasing enjoyments, have transcended them. You did not accept this chain made of wealth, in which many human beings sink.
    Bhā.: 'śṛṅkāṁ' - chain, fetter, or succession of binding.
  • 1.2.04
    dūram ete viparīte viṣūcī avidyā yā ca vidyeti jñātā. vidyābhīpsitaṁ naciketasaṁ manye na tvā kāmo bahavo lolupantaḥ ॥4॥
    I think Nachiketas, who desires knowledge, has understood that ignorance and knowledge are far apart and opposed, like divergent paths; you have not been tempted by many desires.
  • 1.2.05
    avidyāyām antare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁ manyamānāḥ. dandra-myamāṇāḥ pariyanti mūḍhāḥ andhenaiva nīyamānā yathā andhāḥ ॥5॥
    Dwelling in ignorance, imagining themselves wise and learned, the deluded ones wander about, staggering, like the blind led by one who is also blind.
  • 1.2.06
    na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham. ayaṁ loko nāsti para iti mānī punaḥ punar vaśam āpadyate me ॥6॥
    The hereafter does not appear to the immature, the deluded who are heedless due to wealth’s illusion; thinking “this world alone exists, there is no other,” such a one falls again and again under my control.
  • 1.2.07
    śravaṇāyāpi bahubhir yo na labhyaḥ śṛṇvanto'pi bahavo yaṁ na vidyuḥ. āścaryo'sya vaktā kuśalo'sya labdhā āścaryo jñātā kuśalānuśiṣṭaḥ ॥7॥
    He is not attainable even for hearing by many; many though hearing do not know Him. Wondrous is the speaker of him, skillful the one who attains Him, wondrous the knower, taught by the skillful.
  • 1.2.08
    na nareṇāvaraḥ prokta eṣa sujñeyo bahudhā cintyamānaḥ. ananyaprokte gatir atra nāsti aṇīyān hy atarkyam aṇu-pramāṇāt ॥8॥
    This (ultimate essence) is not well understood when spoken by an inferior man, though contemplated in many ways. There is no understanding here unless spoken by one who is 'ananya', i.e. one who understands the the supreme essence is different and individual being is different; it is subtler than the subtle and beyond reasoning due to its minuteness.
    Bhā.: 'ananyaḥ' - one who understands that the Lord is different and individual being is different.
  • 1.2.09
    naiṣā tarkeṇa matir āpaneiyā proktā'nyenaiva sujñānāya preṣṭha। yāṁ tvam āpaḥ satya-dhṛtir batasi tvādṛṅ no bhūyāt naciketaḥ praṣṭā ॥9॥
    This understanding is not to be attained through mere reasoning. It must be spoken by another, O dearest, for true knowledge. You have attained it, steadfast in truth. Indeed, you are such. O Naciketa, may we have more questioners like you.
  • 1.2.10
    jānāmy ahaṁ śevadhir ity anityaṁ na hy adhruvaiḥ prāpyate hi dhruvaṁ tat। tato mayā naciketaś cito'gniḥ anitya-dravyaiḥ prāptavān asmi nityam ॥10॥
    I know this permnent treasure to be the lord conveyed by syllable 'A'; for the stable is not attained through the unstable. Therefore, having kindled the Naciketa fire with permanent materials, I have attained the eternal lord conveyed by syllable 'A'.
    Bhā.: Key to understand above passage is to split 'anityam' as 'a-nityam', the permanent eternal lord conveyed by syllable 'A'. 'anityadravyaiḥ' is to be split as 'a-nitya-dravyaiḥ', the permanent raw materials such as topics covered in Nachiketa Agni (sacrifice, charity, and austerity) that enable attainment of the lord conveyed by syllable 'A'.
  • 1.2.11
    kāmasya āptiṁ jagataḥ pratiṣṭhāṁ kratoḥ ānantyam abhayasya pāram। stoma-mahat urugāyaṁ pratiṣṭhāṁ dṛṣṭvā dhṛtyā dhīraḥ naciketaḥ aty-asrākṣīḥ ॥11॥
    Naciketa, the steadfast one transcended the attainment of desire and all, having seen - the foundation of the world, the cause of the infinitude of sacrifices, the far shore of fearlessness, one who can't be attained even by full-fledged praises, the widely-sung one.
    Bhā.: 'kratoḥ ānantyam', i.e. doer of infinite sacrifices, is the cause; 'stomebhyaḥ api' implies 'even by full-fledged praises not possible to attain'; 'urugāyaṁ', i.e. the widely sung one; The concerned subject here does not pertain to the individual soul, but to the supreme lord as highlighted by various testimonials such as - "The arrow is indeed the individual self, and Brahman is its target",
  • 1.2.12
    taṁ durdarśaṁ gūḍham anupraviṣṭaṁ guhāhitaṁ gahvareṣṭhaṁ purāṇam। adhyātmayogādhigamena devaṁ matvā dhīro harṣaśokau jahāti॥12॥
    The steadfast one, having known that divine being — who is difficult to see, hidden, entered within, placed in the cave, abiding within the liberated beings, ancient — through the yoga of the adhyātma, i.e. Yoga regarding the supreme essence, gives up joy and sorrow.
    Bhā.: 'gahvare' - situated within the liberated beings.
  • 1.2.13
    etacchrutvā samparigṛhya martyaḥ pravṛhya dharmyamaṇumenamāpya। sa modate modanīyaṁ hi labdhvā vivṛtaṁ sadma naciketasam manye॥13॥
    Having heard this and fully grasped it, the mortal rightly discerning the distinction, and attaining this righteous subtle being, rejoices, having obtained the delightful and opened abode of Naciketas, I consider.
    Bhā.: 'pravṛhya' i.e. having separated thoroughly, emphasize making a distinction of the supreme Lord from the individual being.
  • 1.2.14
    anyatra dharmādanyatrādharmādanyatrāsmāt kṛtākṛtāt। anyatra bhūtācca bhavyācca yattat paśyasi tadvada॥14॥
    Tell me that which you see to be different from dharma, different from adharma, different from made and not-made, and different from the past and future.
  • 1.2.15
    sarve vedā yatpadamāmananti tapāṁsi sarvāṇi ca yadvadanti। yadicchanto brahmacaryaṁ caranti tatte padaṁ saṅgraheṇa bravīmyomityetat॥15॥
    I declare to you in brief that goal which all the Vedas declare, which all austerities proclaim, and desiring which they practice celibacy — it is this: "Om".
  • 1.2.16
    etaddhyevāksaraṁ brahma etaddhyevāksaraṁ param। etaddhyevāksaraṁ jñātvā yo yadicchati tasya tat॥16॥
    This syllable "Om" is indeed Brahman; this syllable is indeed supreme. Knowing this syllable, whatever one desires — that is attained by him.
  • 1.2.17
    etadālambanaṁ śreṣṭhaṁ etadālambanaṁ param। etadālambanaṁ jñātvā brahmaloke mahīyate॥17॥
    This support ("Om") is the best; this support ("Om") is supreme. Having known this support ("Om"), one is glorified in the world of Brahman.
  • 1.2.18
    na jāyate mriyate vā vipaścinnāyaṁ kutaścit na babhūva kaścit। ajo nityaḥ śāśvato'yaṁ purāṇo na hanyate hanyamāne'pi dehe॥18॥
    The wise one is not born nor does he die; he has not come into being from anywhere, nor did anyone bring him forth. He is unborn, eternal, everlasting, ancient; he is not slain even when the body is slain.
    Bhā.: Creation and destruction of the body are called origination and cessation even for the wise, but Viṣṇu is not born from anywhere — everything arises from His glance. For the knower, there is no becoming or unbecoming, because no being originates by itself; it is born only due to bodily connection. But the wise one, due to absence of such connection, is neither born nor dies.
  • 1.2.19
    hantā cen manyate hantuṁ hataś cen manyate hatam । ubhau tau na vijānītaḥ nāyaṁ hanti na hanyate ॥19॥
    If the slayer thinks “I slay,” and the slain thinks “I am slain,” both do not understand. This being neither kills nor is killed.
    Bhā.: The living being by its nature has no death.
  • 1.2.20
    aṇoraṇīyān mahato mahīyān ātmā'sya jantor nihito guhāyām । tam akratuḥ paśyati vītaśoko dhātuḥ prasādān mahimānam ātmanaḥ ॥20॥
    This essence of being, ātmā, subtler than the atom and greater than the great, is lodged in the heart of the creature. That 'akratuḥ', i.e. person who knowns he in reality is a non-performer, who is free from sorrow, sees through the Creator’s grace, and realizes the glory of the ātmā.
    Bhā.:
  • 1.2.21
    āsīno dūraṁ vrajati śayāno yāti sarvataḥ। kas taṁ madā-madam devaṁ mad-anyo jñātum arhati ॥21॥
    Though seated, he goes far; though lying down, he moves everywhere. Who else is worthy to know that divine one with ego and non-ego other than the one who is beyond ego?
    Bhā.: Due to the complete sovereignty, Lord Viṣṇu brings harmony to contradictions.
  • 1.2.22
    aśarīraṁ śarīreṣu anavasthyeṣu avasthitam। mahāntaṁ vibhum ātmānaṁ matvā dhīro na śocati ॥22॥
    Knowing the great, bodiless, and all-pervading Ātmān as abiding also in unstable bodies - the wise one does not grieve.
  • 1.2.23
    nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena। yam eva eṣa vṛṇute tena labhyaḥ tasya eṣa ātmā vivṛṇute tanūṁ svām ॥23॥
    This Ātmā is not attainable by discourse, nor by intellect, nor by much hearing. It is attainable only by the one whom It chooses; to him, this Ātmā reveals Its own form.
  • 1.2.24
    nāvirato duścaritāt nāśānto nāsamāhitaḥ। nāśānta-manaso vā'pi prajñānenaivam āpnuyāt ॥24॥
    Not one who is unrestrained in conduct, not one who is unpeaceful or undisciplined, not even one of untranquil mind can attain this knowledge.
  • 1.2.25
    yasya brahma ca kṣatram ca cobhe bhavata odanaḥ। mṛtyuḥ yasya upasecanaṁ ka itthā veda yatra saḥ ॥25॥
    For whom both intellect and warrior class become mere food, and death itself a mere seasoning — who knows where such a One dwells?

  • 1.3.01 and 02
    ṛtaṁ pibantau sukṛtasya loke guhāṁ praviṣṭau parame parārdhe। chāyātapau brahmavido vadanti pañcāgnayo ye ca trināciketāḥ ॥1॥ yaḥ setur ījānānāṁ akṣaraṁ brahma tatparam। abhayaṁ titīrṣatāṁ pāraṁ nāciketaṁ śakemasi ॥2॥
    The knowers of Brahman, the five-fire sacrificers, and those who have thrice performed the Naciketas rite, having entered the cave in the supreme highest quarter say - "The two, shade and heat", are drunk by the performers of ṛtam, i.e. those engaged in naturally ordained routine, in this benevolent world. The Naciketas are able to reach that which is the bridge for the sacrificers, the fearlessness and the far shore - for those who seek to cross, the imperishable supreme Brahman.
    Bhā.: A testimonial is provided where the critical word 'chāyātapau' is explained as the two forms of the lord - for the wise he is like shade ('chāyeva'), for the sinners he is heat ('ātapaḥ').
  • 1.3.03
    ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva ca। buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca ॥3॥
    Know the Ātmān, i.e. being, as the rider, the body indeed as the chariot; know the intellect as the charioteer and the mind as the reins.
  • 1.3.04
    indriyāṇi hayānyāhuḥ viṣayāṁs teṣu gocarān। ātmendriyamano yuktaṁ bhoktety āhur manīṣiṇaḥ ॥4॥
    The senses are called the horses, and the sense-objects their paths. The Ātman, the being, joined with the senses and mind, is said to be the enjoyer by the wise.
  • 1.3.05
    yastv avijñānavān bhavati ayuktena manasā sadā। tasyendriyāṇy avaśyāni duṣṭāśvā iva sāratheḥ ॥5॥
    But he who lacks understanding and always has an unrestrained mind, his senses are uncontrollable like bad horses for the charioteer.
  • 1.3.06
    yastu vijñānavān bhavati yuktena manasā sadā। tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ ॥6॥
    But he who has understanding and always has a restrained mind, his senses are controllable like good horses for the charioteer.
  • 1.3.07
    yastv avijñānavān bhavati amanaskaḥ sadā'śuciḥ। na sa tatpadam āpnoti saṁsāraṁ cādhigacchati ॥7॥
    Similarly, he who lacks knowledge, is unmindful and always impure, does not attain that state and goes to the cycle of birth and death.
  • 1.3.08
    yastu vijñānavān bhavati samanaskaḥ sadā śuciḥ। sa tu tatpadam āpnoti yasmād bhūyo na jāyate ॥8॥
    But he who has knowledge, is mindful, always pure — he indeed attains that state from which one is not born again.
  • 1.3.09
    vijñānasārathir yastu manaḥpragrahavān naraḥ। so'dhvanaḥ pāram āpnoti tadviṣṇoḥ paramaṁ padam ॥9॥
    The person who has wisdom as a charioteer and mind as reins attains the end of the path — that supreme state of lord Viṣṇu.
  • 1.3.10 and 11
    indriyebhyaḥ parā hy arthā arthebhyaś ca paraṁ manaḥ। manasas tu parā buddhiḥ buddher ātmā mahān paraḥ ॥10॥
    mahataḥ param avyaktaṁ avyaktāt puruṣaḥ paraḥ। puruṣān na paraṁ kiñcit sā kāṣṭhā sā parā gatiḥ ॥11॥
    The objects are superior to the senses; the mind is higher than the objects; the intellect is higher than the mind; and the great Ātmān is higher than the intellect. The unmanifest is higher than the great Ātmān, i.e. the being. The Puruṣaḥ, i.e. the supreme lord, is higher than the unmanifest; nothing is higher than the supreme lord — that is the final limit, the highest goal.
    Bhā.: The testimonial turns interesting, describing the hierarchy among the faculties of the body that mimic the cosmic principles and the corresponding deities. Senses (the gods: Soma, knower of austerity, the Sun, Waters, Fire, and the sons of Indra) ← Sense objects (Yama, Dakṣa, Indra, Suparṇī, Vāruṇī, and Umā) ← Mind (Rudra, Garuda, and Śeṣa) ← Intellect (Sarasvatī) ← the being (the Brahmā) ← the Unmanifest (Ramā, also known as Sri, Praksrti etc.) ← The Purusha, the Lord ( Lord Viṣṇu)
  • 1.3.12
    eṣa sarveṣu bhūteṣu gūḍhotmāna prakāśate। druśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ ॥12॥
    This Ātman, hidden in all beings, manifests. It is perceived by those with a sharp and subtle intellect, by those who are seers of the subtle.
  • 1.3.13
    yacched vāṅmanasi prājñaḥ tad yacched jñāna ātmani| jñānamātmani mahati tadyacchecchānta ātmani ||13||
    The wise should merge their speech into the mind, then merge the mind into knowledge, knowledge into the Ātman. That Knowledge Ātman into the Mahat, and finally merges that (Mahat) into the Peaceful Ātman.
    Bhā.: The hierarchy of the controlling deities is implied in the suggested principles: Senses ← Mind ← knowledge ← The Being ← Mahat, the Unmanifest ← Supreme Ātman, Lord Vishnu
  • 1.3.14
    uttiṣṭhata jāgrata prāpya varān nibodhata। kṣurasya dhārā niśitā duratyayā durgaṃ pathaḥ tatkavayo vadanti ॥14॥
    Arise, awake, and having obtained your boons, understand them. The path is as sharp and difficult as a razor's edge, say the wise sages.
  • 1.3.15
    aśabdam asparśam arūpam avyayam tathā'rasam nityam agandhavac ca yat। anādy anantaṃ mahataḥ paraṃ dhruvaṃ nicāyya taṃ mṛtyumukhāt pramucyate ॥15॥
    One who realizes that eternal, formless, soundless, touchless, tasteless, odourless, and imperishable essence, which is beyond the Mahat and constant, is liberated from the jaws of death.
  • 1.3.16
    nāciketamupākhyānaṃ mṛtyuproktam sanātanam| uktvā śrutvā ca medhāvī brahmaloke mahīyate ॥16॥
    The eternal story of Nachiketa, as told by Death, brings glory to the wise who speak and hear it, in the realm of Brahman.
  • 1.3.17
    ya idaṃ paramaṃ guhyaṃ śrāvayed brahmasaṃsadi। prayataḥ śrāddhakāle vā tadānantyāya kalpate tadānantyāya kalpate iti ॥17॥
    Whoever recites this supreme secret in the assembly of Brahman, with devotion, during the Śrāddha ceremony, is destined for eternity.

  • 2.1.01
    parāñci khāni vyatṛṇāt svayambhūḥ tasmāt parāk paśyati nāntarātman। kaścid dhīraḥ pratyag-ātmānam aikṣat āvṛtta-cakṣuḥ amṛtatvam icchan ॥1॥
    The self-existent Lord created through an inquisitive means the senses with outward tendencies; hence, people see the external world and not the inner ātman. However, a wise person, seeking immortality, turns his gaze inward and perceives the inner ātman.
    Bhā.: In the word 'vyatṛṇāt', the root 'tṛṇu' is used to show an inquisitive and cutting nature.
  • 2.1.02
    parācaḥ kāmān anuyanti bālāḥ te mṛtyor yanti vitatasya pāśān। atha dhīrāḥ amṛtatvaṃ viditvā dhruvam adhruveṣv iha na prārthayante ॥2॥
    Childish follow outward desires and fall into the snares of widespread death. But the wise, knowing immortality, do not seek permanence in the impermanent existence here.
  • 2.1.03
    yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāṃśca maithunān। etenaiva vijānāti kimatra pariśiṣyate। etadvaitat ॥3॥
    It is this alone, the means, by which one perceives and understands form, taste, smell, sound, touch, and union; and what else remains or persists? This is indeed that.
    Bhā.: The one who remains awake in all beings when they are asleep is the supreme Brahman. The one who journeys to the womb and beyond is an individual being and not Brahman.
  • 2.1.04
    svapnāntaṃ jāgaritāntaṃ ca ubhau yenānupaśyati। mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ॥4॥
    The wise person, having realized the great and all-pervading 'Ātmān' that sees both the end of dreams and wakefulness, does not grieve.
  • 2.1.05
    ya idaṃ madhvadaṃ vedā'tmānaṃ jīvamantikāt। īśānaṃ bhūtabhavyasya na tato vijugupsate। etadvai tat ॥5॥
    He who realizes this 'Ātmān', the ruler of what has been and what will be, which is the source of bliss, and which resides close to the individual being, 'Jīva', does not despise anything. This is indeed that (ultimate truth).
    Bhā.: The phrase 'jīvasyāntike' indicates the nearness of 'jīva', i.e. individual being with the other, 'ātmān'.
  • 2.1.06
    yaḥ pūrvaṃ tapaso'jātamadbhyaḥ pūrvamajāyata। guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata। etadvai tat ॥6॥
    He, the unborn, who was before the penance, and created before from the cosmic waters, who entering the cave (of the heart), stood there as witness with the beings - this indeed is that ultimate reality.
    Bhā.: The word 'ajāyata' here has a hidden meaning 'caused to be born'. It is the Lord Viṣṇu, the Unborn, who transcends all beings, who is ever-present in the heart, who causes even Lord Brahma to be born from the cosmic waters.
  • 2.1.07
    yā prāṇena samviśatyaditirdevatāmayī। guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata। etadvai tat ॥7॥
    The One who is unbound, the supreme among the gods, enters the cave of the heart along with life force ('prāṇa') and stands among the manifested beings. This is indeed that ultimate reality.
    Bhā.: 'devatāmayī' - supreme among gods. The Supreme Being, Lord Maha-Vishnu, is situated in the heart cave of creating beings. He situates himself along with the life force ('prāṇa') to consume.
  • 2.1.08
    araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ। dive diva īḍyo jāgṛvadbhiḥ haviṣmadbhirmanuṣyebhiragniḥ। etadvai tat ॥8॥
    O Jātavedas, you are placed in the forests like an embryo well-held by the pregnant ones. You are to be praised by the wakeful ones and the oblation-offering humans by day. This indeed is the ultimate truth.
    Bhā.: The all-knowing Lord Vishnu is revered by both teacher and student as 'aruṇa'.
  • 2.1.09
    yataścodeti sūryo'staṁ yatra ca gacchati। taṁ devāssarve arpitāḥ tadu nātyeti kaścana। etadvai tat ॥9॥
    The place from which the sun rises and where it sets (i.e. the horizon) is revered by all the gods, and no one surpasses it. This is indeed the ultimate truth.
  • 2.1.10
    yadeveha tadamutra yadamutra tadanviha। mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati ॥10॥
    What is here, that is there; what is there, that is here. He goes from death to death who sees as if there is multiplicity here (of the forms of the Lord).
    Bhā.: One who understands it is the Lord who is present in all, with equal glory, and the one who does not differentiate his various forms has the right understanding.
  • 2.1.11
    manasaivedamāptavyaṃ neha nānāsti kiñcana। mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati ॥11॥
    This truth is to be realized by the mind alone; Here, indeed, there is no multiplicity in anything (of the attributes of the Lord). He who sees multiplicity here goes from death to death.
    Bhā.: No difference among words, parts, qualities, and actions are emphasized here by using the word 'kiñcana', i.e. anything. The grammatical clarification is provided regarding the use of the word 'iva' i.e. 'as if', and how it is used to indicate subtle difference or non-difference.
  • 2.1.12
    aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati। īśāno bhūtabhavyasya na tato vijugupsate। etadvai tat ॥12॥
    The Puruṣa, the supreme being, small as a thumb, resides in the centre of the 'ātman'. That lord of all that was and will be, does not feel an aversion to it. This indeed is the ultimate truth.
  • 2.1.13
    aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ। īśāno bhūtabhavyasya sa evādya sa u śvaḥ। etadvai tat ॥13॥
    The Puruṣa, the supreme being, small as a thumb, is like a smokeless light. He is the ruler of what has been and what will be; he is the same today and tomorrow. This indeed is the ultimate truth.
  • 2.1.14
    yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati। evaṃ dharmān pṛthak paśyan tānevānu vidhāvati ॥14॥
    Water flows down the mountains when it rains, even in difficult terrain; in the same way, a person who perceives 'dharmas' distinctly as varied, runs apart in various directions.
    Bhā.: Just as rain flows downwards from the mountains, peaks, and forts; similarly, those who perceive the qualities of Vishnu separately run downwards, towards darkness. It is a fault to see separately the divine "dharmas" from qualities, parts, attributes, and actions.
  • 2.1.15
    yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati। evaṃ munervijānata ātmā bhavati gautama ॥15॥
    O Gautama, just as pure water poured into pure water becomes such, so does the ātman of a knowing sage.
    Bhā.: The subtle distinction between becoming similar to the Lord and not becoming the Lord itself needs to be understood.

  • 2.2.01
    puramekādaśadvāraṃ ajasyāvakracetasaḥ। anuṣṭhāya na śocati vimuktaśca vimucyate। etadvai tat ॥1॥
    The city with eleven gates (the material body) belongs to that Unborn Lord with un-distorted consciousness. Having acted in accordance with dharma with rigour, he does not grieve, and being liberated, he is freed. This (Unborn Lord) is indeed that.
    Bhā.: The word 'anuṣṭhāya' signifies the seeker who acts always in accordance with dharma with rigor, having realized that this material body is under the control of the Lord. Such a person without ego becomes a direct perceiver even before getting liberated from the body.
  • 2.2.02
    haṁsaḥ śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat। nṛṣadvarasadrutasadvyomasadabjā gojā ṛta jā adrijā ṛtaṁ bṛhat ॥2॥
    The swan that resides in purity, the wealth that dwells in the sky, the priest who sits on the altar, the guest who resides in the house, who dwells among men, among the best, in sound, in the sky, born in water, of the earth, of truth, of the mountain, is the great truth.
    Bhā.:
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  • Salient points of Kāthakopaniṣat Bhāshya
  • Kāthaka Upanishad - takeaways



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बहुचित्रजगद्बहुधाकरणात् परशक्तिरनन्तगुणः परमः ।
सुखरूपममुष्य पदं परमं स्मरतस्तु भविष्यति तत्सततम् ॥
"The one who has created this variegated vast universe with varied forms has infinite power and is of infinite auspicious qualities. He certainly bestows the highest state of bliss to those who meditate on his ever happy essence." -Dwādasha stōtra 4.3

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