Part 5
Katha Upanishad
1. The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That.
1. The city of the Unborn, whose knowledge never changes, has eleven gates. By meditating on him, a person no longer grieves. Freed from ignorance, that person attains liberation. This is indeed That.
The human body is called a city with eleven gates, where the eternal, unborn Spirit lives. The gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower openings, and the imperceptible opening at the top of the head. The Self, or Atman, rules this city. The Self is beyond birth, death, and all human imperfections, so changes in the physical body do not affect it. Through constant thought and meditation, the intelligent man comes to know the splendor of this Supreme Spirit. As he does, he becomes free from the part of his nature that grieves and suffers, and so attains liberation.
2. He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great.
2. He is the sun in the bright sky. He is the air in space. He is the fire burning on the altar. He is the guest in the house. He lives in human beings. He lives in beings greater than humans. He is present in sacrifice. He is present in the ether. He is all that is born in water, all that is born on earth, all that is born in sacrifice, and all that is born on mountains. He is the True and the Great.
3. He it is who sends the (in-coming) Prana (life-breath) upward and throws the (out-going) breath downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart).
3. He sends the incoming Prana (life-breath) upward and the outgoing breath downward. All the senses worship him, the revered Atman, seated at the center (the heart).
4. When this Atman, which is seated in the body, goes out (from the body), what remains then? This verily is That.
4. When this Atman, which dwells in the body, leaves the body, what remains? This indeed is That.
5. No mortal lives by the in-coming breath (Prana) or by the out-going breath (Apana), but he lives by another on which these two depend.
5. No mortal lives by breathing in (Prana) or breathing out (Apana). Rather, each lives by something else on which both breaths depend.
6. O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death.
6. Gautama (Nachiketas), I will tell you the secret of the eternal Brahman and what happens to the Self after death.
7. Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge.
7. Some Jivas (individual souls) enter wombs to take bodily form. Others enter forms that cannot move. This happens according to their deeds and knowledge.
This text shows how the law of cause and effect applies to all forms of life. Thoughts and actions in this life determine a person’s future birth and environment.
8. The Being who remains awake while all sleep, who grants all desires, That is pure, That is Brahman, That alone is said to be immortal. On That all the worlds rest. None goes beyond That. This verily is That.
8. The Being who stays awake while all sleep and grants all desires is pure. That Being is Brahman. That Being alone is said to be immortal. All the worlds rest on that Being. None goes beyond that Being. This is indeed That.
9. As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside.
9. Fire is one, but when it enters the world, it takes different forms according to what it burns. In the same way, the Atman (Self) within all living beings is one, but takes different forms according to what it enters. The Atman also exists outside.
10. As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside.
10. Air is one, but when it enters the world, it takes different forms according to what it enters. In the same way, the Atman within all living beings is one, but takes different forms according to what it enters. It also exists outside.
Using these comparisons to fire and air, the teacher tries to show Nachiketas the subtle nature of the great Self. Like fire and air, the Self is one and formless, yet it takes different shapes according to the forms it inhabits. But the Self is everywhere and unlimited, so it cannot be confined to these forms. Therefore, it is said to exist outside all forms as well.
11. As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it.
11. The sun is the eye of the whole world, yet the impurities it sees do not defile it. In the same way, the one inner Self of all living beings is not defiled by the misery of the world, because it is outside the world.
The sun is called the eye of the world because it reveals all objects. The sun may shine on the most impure object without being contaminated by it. In the same way, the Divine Self within is not touched by the impurity or suffering of the body it inhabits. The Self is beyond all bodily limitations.
12. There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self, to them belongs eternal bliss, not to others.
12. There is one ruler, the Self of all living beings. He makes the one form into many forms. Only the wise who see him dwelling within their own Self have eternal bliss.
13. Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desires of many: the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others.
13. He is eternal among all that changes, the consciousness within all conscious beings. Though one, he fulfills the desires of many. The wise who see him within their own Self find eternal peace. No one else does.
14. They (the wise) perceive that indescribable highest bliss, saying, This is That. How am I to know It? Does It shine (by Its own light) or does It shine (by reflected light)?
14. The wise perceive the highest bliss, which cannot be described. They say, This is That. How can I know it? Does it shine by its own light or by reflected light?
15. The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.
15. The sun, the moon, and the stars do not shine there. Even lightning does not shine there, much less this fire. When he shines, everything shines after him. By his light, all is illuminated.