Part 6

Katha Upanishad

3 min

1. This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That.

1. This ancient Aswattha tree has its roots above and its branches below. That is pure. That is Brahman. That alone is called the Immortal. All the worlds rest in That. Nothing goes beyond That. This is truly That.

This verse describes the origin of the tree of creation (the Samsara-Vriksha). Its roots are above, in Brahman, the Supreme, and its branches reach down into the world of appearances. The branches are heat and cold, pleasure and pain, birth and death, and all the changing conditions of mortal life. But Brahman, the source of the tree, is eternally pure, unchanging, free, and deathless. All created things come from him, from the highest angelic form to the smallest atom. He is the foundation of the universe. There is nothing beyond him.

2. Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.

2. Everything in the universe comes from Prana and vibrates in Prana. That is a mighty terror, like a raised thunderbolt. Those who know That become immortal.

3. From fear of Him the fire burns, from fear of Him the sun shines. From fear of Him Indra and Vayu and Death, the fifth, speed forth.

3. Because they fear him, the fire burns and the sun shines. Because they fear him, Indra, Vayu, and Death, the fifth, rush forth.

Just as the body cannot live or act without the Soul, nothing in the created world can exist independently of Brahman. He is the basis of all existence. He is like a king whom all must obey. So it is said that the gods of the sun, moon, wind, and rain do his bidding. He is compared to a raised thunderbolt because his law is impartial and inevitable. All powers, great or small, must obey his law completely.

4. If a man is not able to know Him before the dissolution of the body, then he becomes embodied again in the created worlds.

4. If a man cannot know him before his body dies, he takes on a body again in the created worlds.

As soon as a man gains knowledge of the Supreme, he is freed. But if he does not gain this knowledge before his soul leaves his body, he must take other bodies. He must return again and again to this realm of birth and death. Through varied experiences, he will eventually understand the nature of the Supreme and his relationship to him.

5. As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).

5. He is seen within oneself as in a mirror. In the world of the fathers (departed spirits), he is seen as in a dream. In the world of Gandharvas (the angelic realm), he is seen as in water. In the world of Brahma (the Creator), he is seen as light and shadow.

When a person sees God within through a purified understanding, the image is clear, as in a polished mirror. But a person cannot see the Supreme clearly by reaching the heavenly realms, where people receive the rewards of their good deeds. Only by developing our highest consciousness in this life can we see God perfectly.

6. Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more.

6. A wise person knows that the senses are distinct from the Atman and arise and fade separately from it. Knowing this, the wise person no longer grieves.

A wise man never confuses the Atman, which is never born and never dies, with what has a beginning and an end. So when he sees his senses and body grow stronger or weaker, he knows that these outward changes can never affect his true Self within. He therefore remains unmoved.

7. Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested.

7. The mind is higher than the senses. The intellect is higher than the mind. The great Atman is higher than the intellect. The Unmanifested is higher than the Atman.

8. Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality.

8. Beyond the Unmanifested is the all-pervading Being (Purusha), who cannot be perceived. By knowing him, a mortal is freed and becomes immortal.

The commentary on verse XI, Part Third, explains this division of the individual into senses, mind, intellect, self-consciousness, undifferentiated creative energy, and the Absolute Self.

9. His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind. They who know this become immortal.

9. His form cannot be seen. No one can see him with their eyes. He is perceived by the heart, the intellect, and the mind. Those who know this become immortal.

The Supreme has no form and cannot be perceived by the senses. So all knowledge of him must come through the subtler faculties of the heart, intellect, and mind. These faculties develop only through the purifying practice of meditation.

10. When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state.

10. When the five senses and the mind become still, and the intellect stops working, this is called the highest state.

The teacher now shows Nachiketas how to attain transcendental vision. The outward-directed senses of sight, hearing, smell, touch, and taste must all be turned inward and quieted. The restless mind and the intellect must also be turned inward and quieted. The resulting state of balance is called the highest state because all the forces of one’s being become united and focused. This unity and focus inevitably lead to vision beyond the senses.

11. This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.

11. This firm control of the senses is called Yoga. Then one should stay alert, because Yoga comes and goes.

Yoga literally means joining the lower self with the Higher Self, the object with the subject, and the worshipper with God. To achieve this union, one must first separate oneself from everything that scatters physical, mental, and intellectual forces. So one must turn outward perceptions away from the external world and inward. When this is achieved through constant practice of concentration and meditation, union happens naturally. But the union may be lost again unless one remains watchful.

12. He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says "He is"?

12. He cannot be reached through speech, the mind, or the eye. How can anyone realize him except the person who says "He is"?

13. He should be realized as "He is" and also as the reality of both (visible and invisible). He who knows Him as "He is," to him alone His real nature is revealed.

13. He should be understood as "He is" and as the reality of both the visible and the invisible. His true nature is revealed only to those who know him as "He is."

This vision beyond the senses cannot be gained through ordinary human faculties. The mind, eyes, and speech can grasp the Divine's visible qualities. But only someone who has gained sight beyond the senses can directly perceive God's existence. Only that person can declare with certainty that "He is," and that he alone exists in both the visible and invisible worlds.

14. When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

14. When all desires in the heart disappear, a mortal becomes immortal and attains Brahman here.

15. When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching.

15. When all the ties of the heart are broken here, the mortal becomes immortal. This is the teaching.

16. There are a hundred and one nerves of the heart. One of them penetrates the centre of the head. Going upward through it, one attains immortality. The other (hundred nerve-courses) lead, in departing, to different worlds.

16. There are a hundred and one nerves in the heart. One of them reaches the center of the head. By going upward through this nerve, one attains immortality. The other hundred nerve paths lead to different worlds when one departs.

The body's nervous system provides the channels through which the mind travels. Its desires and tendencies determine its direction. When the mind becomes pure and free of desire, it moves upward. At the time of departure, it leaves through the imperceptible opening at the crown of the head. But as long as the mind remains full of desires, it moves downward toward the realms where those desires can be satisfied.

17. The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from a blade of grass. One should know Him as pure and deathless, as pure and deathless.

17. The Purusha, the inner Self, is the size of a thumb. He is always present in the heart of every living being. With perseverance, a person should draw him out of the body, as one draws the inner stalk from a blade of grass. One should know him as pure and deathless, as pure and deathless.

As explained in Part Fourth, verse XII, the inner Self is unlimited, yet it is described as "the size of a thumb" because it dwells in the heart. The heart is often compared to a lotus bud, which resembles a thumb in size and shape. Through steady discernment, one should learn to distinguish the Soul from the body, just as one separates the pith from a reed.

18. Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self.

18. Nachiketas learned this wisdom from the Ruler of Death, along with all the rules of Yoga. He became free from impurity and death and attained Brahman (the Supreme). The same will happen to anyone else who knows the nature of the Self in the same way.

Peace Chant

May He (the Supreme Being) protect us both. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us.

May he (the Supreme Being) protect us both. May he be pleased with us. May we grow stronger. May our study enlighten us. May there be no hostility between us.

OM! PEACE! PEACE! PEACE!

Here ends this Upanishad

This Upanishad ends here.