Part 4
Katha Upanishad
1. The Self-existent created the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within.
1. The Self-existent made the senses turn outward. For this reason, people see the world outside but not the Atman (Self) within. Some wise person, however, desires immortality and turns away from the outside world to see the Atman within.
In the last chapter, the Ruler of Death taught Nachiketas about the nature and glory of the Self. Now he explains why most people do not see the Self. The mind is constantly drawn outward through the senses, preventing people from seeing the inner Self (Pratyagatman). But now and then, a seeker wiser than others turns inward and sees the undying Self.
2. Children (the ignorant) pursue external pleasures; (thus) they fall into the wide-spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.
2. Children (the ignorant) pursue outward pleasures. As a result, they fall into the widespread trap of death. But the wise know the nature of immortality. They do not seek what is permanent among things that pass away.
Those who cannot distinguish the real from the unreal, or the fleeting from the permanent, set their hearts on things that change. As a result, they become trapped in endless desire, which inevitably leads to disappointment and suffering. To them, death must seem real because they identify with what is born and dies. But the wise see deeper into the nature of things. They are no longer deceived by the charm of the world of appearances, and they do not seek lasting happiness in its passing pleasures.
3. That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know).
3. Through That, one knows form, taste, smell, sound, touch, and sensory pleasures. Through That, one also knows whatever else remains to be known. This is indeed That (which you asked to know).
4. That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more.
4. A mortal perceives through Atman, both in dreams and while awake. By knowing this great, all-pervading Atman, the wise person no longer grieves.
In these verses, the teacher explains that all knowledge and sensory perception are possible only because the Self exists. This is true in every state of consciousness: sleeping, dreaming, or waking. There can be no knowledge or perception independent of the Self. Wise people understand this and identify with their Higher Self, rising above grief.
5. He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.
5. Whoever knows this ever-present Atman, the honey-eater (who perceives and enjoys objects), as the lord of the past and future no longer fears. This is That.
6. He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born before water; who, having entered the cave of the heart, abides therein —this verily is That.
6. He who sees him dwelling in the five elements, born of Tapas (the fire of Brahman), born before water, and dwelling in the cave of the heart, which he entered, truly sees That.
This verse says that the Great Self is the cause of all created things. According to the Vedas, his first manifestation was Brahma, the Personal God or Creator, born from the fire of wisdom. He existed before the five elements developed: earth, water, fire, air, and ether. Therefore, he was "born before water." He is the Self living in the hearts of all creatures.
7. He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements—this verily is That.
7. Whoever knows Aditi knows That. Aditi rises with Prana (the Life Principle) and exists in all the Devas. She has entered the heart and lives there. She was born from the elements. Aditi is truly That.
This verse is somewhat unclear and seems to be a later addition expanding on the preceding verse.
8. The all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That.
8. The all-seeing fire lies hidden in the two sticks, as a mother safely guards a fetus in her womb. Wakeful seekers of wisdom and those who offer sacrifices should worship this fire day after day. This truly is That.
Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices, the altar fire was always lit by rubbing together two sticks of a special wood called Arani. Fire was considered one of the most perfect symbols of Divine wisdom. For that reason, all seekers of Truth were to worship fire, whether they followed the path of meditation or ritual.
9. From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No one goes beyond That. This verily is That.
9. All the Devas depend on That, from which the sun rises and to which it returns at sunset. No one goes beyond That. This is truly That.
10. What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death.
10. What is here (in the visible world) is also there (in the invisible). Anyone who sees a difference (between the visible and the invisible) goes from death to death.
11. By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death.
11. This can be understood by the mind alone. There is no difference at all between the visible and the invisible. Whoever sees a difference between them goes from death to death.
True wisdom sees no difference between the creator and what is created. Even physical science now recognizes that cause and effect are two aspects of one manifestation of energy. Those who see only what is visible fail to understand this oneness and go from death to death. They cling to outward forms that perish. Only the essence within is unchanging and imperishable. Yet knowledge of the oneness of the visible and invisible cannot be gained through the senses. It can only be gained through a purified mind.
12. The Purusha (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That.
12. The Purusha (Self), the size of a thumb, lives in the middle of the body. He is the lord of the past and the future. Whoever knows him no longer fears. This is truly That.
The heart is said to be the seat of the Purusha, so it "resides in the middle of the body." Although it is limitless and present everywhere, it is described as limited in size because of where it resides: "the size of a thumb." This description really refers to the heart, whose shape may be compared to a thumb. Light is everywhere, yet we see it concentrated in a lamp and believe it is only there. Similarly, although the life-current flows throughout the body, the heart is regarded as its particular seat.
13. That Purusha, of the size of a thumb, is like a light without smoke, lord of the past and the future. He is the same today and tomorrow. This verily is That.
13. That Purusha is the size of a thumb and is like a light without smoke. He is lord of the past and the future. He is the same today and tomorrow. This is truly That.
In this verse, the teacher describes the Soul’s radiant nature. Its light is pure, like a flame without smoke. He also answers Nachiketas’s question about what happens after death. He says that no real change takes place because the Soul always remains the same.
14. As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who sees difference (between visible forms) runs after them in various directions.
14. Rain falling on a mountaintop runs down the rocks in all directions. In the same way, a person who sees differences between visible forms runs after them in various directions.
15. O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme).
15. Gautama (Nachiketas), when pure water is poured into pure water, the two become one. In the same way, the Self of an enlightened knower becomes one with the Supreme.