Part 3
Katha Upanishad
1. There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire-sacrifices or three Nachiketa fire-sacrifices.
1. Two dwell in the cave of the heart, seated on the highest summit. There they enjoy the fruits of their good deeds in the world. Those who know Brahman call them shadow and light. So do householders who perform five fire-sacrifices or three Nachiketa fire-sacrifices.
Here, the two are the Higher Self and the lower self, dwelling in the innermost cave of the heart. The Seers of Truth say the Higher Self is like light and the lower self is like shadow. So do householders who follow rituals and outer forms, hoping to enjoy the fruits of their good deeds. When Truth shines clearly in a knower’s heart, he overcomes the apparent duality of his nature. He becomes convinced that there is only One, and that all outer manifestations are reflections or projections of that One.
2. May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, who is the highest imperishable Brahman for those who desire to cross over to the other shore which is beyond fear.
2. May we learn the Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, the highest imperishable Brahman, for those who wish to cross to the other shore beyond fear.
The meaning of this text is: May we gain knowledge of Brahman, the Supreme, in both manifested and unmanifested forms. For those who follow the path of ritual, he is manifested as the Lord of sacrifice. For those who follow the path of wisdom, he is the unmanifested, eternal, universal Supreme Being. The "other shore" is the realm of immortality. It is said to be beyond fear because disease, death, and all that mortals fear no longer exist there. Many believe that these two opening verses were added later.
3. Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins.
3. Think of the Atman (Self) as the lord of the chariot and the body as the chariot. The intellect is the driver, and the mind is the reins.
4. The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer.
4. The senses are called the horses, and the objects of the senses are the roads. When the Atman is united with the body, senses, and mind, the wise call him the enjoyer.
In the third chapter, Yama defines which part of our being dies and which is deathless, which is mortal and which is immortal. But the Atman, the Higher Self, is so far beyond human understanding that it cannot be defined directly. Only comparisons can give us some idea of the Atman. That is why all the great Teachers of the world have so often taught through parables.
Here, the Ruler of Death describes the Self as the master of the body’s chariot. The intellect, or the ability to discern, is the driver. It controls the wild horses of the senses by firmly holding the reins of the mind. The roads these horses travel are made up of all the external objects that attract or repel the senses. The sense of smell follows the path of sweet smells, and the sense of sight follows the path of beautiful sights. Unless the ability to discern restrains it, each sense seeks out its particular objects. When the Self is joined with the body, mind, and senses, it is called the intelligent enjoyer. This is because the Self is the one who wills, feels, perceives, and does everything.
5. He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable, like the vicious horses of a driver.
5. A person who lacks discernment and whose mind is always uncontrolled cannot manage their senses. Their senses are like a driver’s unruly horses.
6. But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver.
6. But a person with discernment and a mind that is always controlled can manage his senses, like a driver with good horses.
A man who cannot distinguish right from wrong or the real from the unreal is carried away by his passions and desires. He is like a driver carried away by wild horses he can no longer control. But a man who clearly distinguishes what is good from what is merely pleasant controls all his impulses to chase apparent momentary pleasures. His senses obey and serve him, just as good horses obey their driver.
7. He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death).
7. A person who lacks discernment and whose mind is uncontrolled and always impure does not reach that goal. Instead, they fall again into Samsara (the realm of birth and death).
8. But he who possesses right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again.
8. But someone who has sound judgment and whose mind is controlled and always pure reaches that goal. From there, they are not born again.
9. The man who has a discriminative intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (the All-pervading and Unchangeable One).
9. The man who has a discerning intellect as his driver and a controlled mind as his reins reaches his journey's end. He reaches the highest place of Vishnu (the All-pervading and Unchangeable One).
A driver must first know the road thoroughly. Next, the driver must know how to handle the reins and control the horses. Only then can the driver reach the destination safely. Similarly, on our journey through life, our ability to judge wisely must have complete control over our mind and senses. Only when all our powers work together can we hope to reach the goal, the abode of Absolute Truth.
10. Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.
10. Beyond the senses are the objects. Beyond the objects is the mind. Beyond the mind is the intellect. Beyond the intellect is the great Atman.
11. Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal.
11. Beyond the great Atman is the Unmanifested. Beyond the Unmanifested is the Purusha (the Cosmic Soul). Beyond the Purusha there is nothing. The Purusha is the end, the final goal.
In these two verses, the Teacher shows how discrimination leads to knowledge of the subtle Self. He begins with the sense organs and moves toward what is less and less physical. Finally, he reaches what is most subtle of all, the true Self of man. The senses depend on sense objects, because without them the senses would have no use. The mind is superior to sense objects, because objects cannot influence the senses unless they affect the mind. The determinative faculty governs the mind, and the individual Self governs the determinative faculty. Beyond the individual Self is the undifferentiated creative energy known as Avyaktam. Above Avyaktam is the Purusha or Supreme Self. Nothing is higher than the Supreme Self. That is the goal, the Highest Abode of Peace and Bliss.
12. This Atman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers through keen and subtle understanding.
12. This Atman (Self) is hidden in all beings and does not reveal itself. But perceptive seers see it through keen and subtle understanding.
If it dwells in all living beings, why do we not see it? Because the ordinary person's vision is too dull and distracted. Only those whose minds have been purified by constant thought of the Supreme can see it. Their vision has become refined and sharp. Such sharp vision comes only when steadfast practice of concentration and meditation has focused all our energies on one point.
13. A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self).
13. A wise man should control his speech with his mind, and his mind with his intellect. He should control his intellect with the great Atman, and the great Atman with the Peaceful One (the Paramatman or Supreme Self).
Here Yama explains the practical method for realizing the Supreme. The word "speech" stands for all the senses. First, a person must use the mind to control the senses as they reach outward. Then the mind must be brought under the control of the discriminative faculty. This means turning the mind away from all sense-objects and stopping it from wasting energy on nonessential things. The higher individual intelligence must then control the discriminative faculty. Finally, the Supreme Intelligence must govern the higher individual intelligence completely.
14. Arise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare.
14. Get up! Wake up! Go to the Great Ones (enlightened teachers) and learn from them. The wise say the path is as sharp as a razor, impassable and difficult to travel.
This is the eternal call of the wise: Wake up from the sleep of ignorance! Rise and seek out those who know the Truth. Only those who see the Truth directly can teach it. Humbly ask for their blessing and seek their instruction. The path is very difficult to follow. No careless or sluggish person can travel it safely. You must be strong, alert, and persistent.
15. Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death.
15. That has no sound, touch, or form, and it does not decay. It has no taste or smell and is eternal. It has no beginning or end and never changes. It is beyond the Unmanifested. By knowing That, a person escapes the mouth of death.
The Ruler of Death describes the innermost essence of our being. Because it is so subtle, it cannot be heard, felt, smelled, or tasted like an ordinary object. It never dies. It has no beginning or end. It never changes. By realizing this Supreme Reality, a person escapes death and gains everlasting life. The Teacher has gradually led Nachiketas to the point where he can reveal the secret of death to him. The boy had thought there was a place where he could stay and become immortal. But Yama shows him that immortality is a state of consciousness. A person cannot gain it as long as they cling to name and form, or to things that perish. What dies? Form. So a person with a form dies, but what dwells within does not. Although this inner Self, or the God within, is beyond imagining in its subtlety, the Sages have always tried to describe it through comparisons and analogies. They have described it as beyond mind and speech. It is too subtle for ordinary perception, but purified vision can perceive it.
16. The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the Ruler of Death, is glorified in the world of Brahman.
16. The wise man who has heard and retold the ancient story of Nachiketas, as told by the Ruler of Death, is honored in the world of Brahman.
17. He who with devotion recites this highest secret of immortality before an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies), gains everlasting reward, he gains everlasting reward.
17. Whoever devoutly recites this highest secret of immortality before an assembly of Brahmanas (pious men) or during Shraddha (funeral ceremonies) gains an everlasting reward. They gain an everlasting reward.