{"id":1548,"date":"2013-07-13T01:35:37","date_gmt":"2013-07-13T01:35:37","guid":{"rendered":"http:\/\/localhost\/?p=1548"},"modified":"2013-07-13T01:35:37","modified_gmt":"2013-07-13T01:35:37","slug":"17-katha-upanishad-vol-18-kena-and-other-upanishads","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/18-kena-and-other-upanishads\/17-katha-upanishad-vol-18-kena-and-other-upanishads","title":{"rendered":"-17_Katha Upanishad.htm"},"content":{"rendered":"
\n\n\n
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Katha Upanishad <\/font><\/b>
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The Katha Upanishad
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of the Black Yajurveda <\/b>
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THE<\/font> FIRST<\/font> CYCLE<\/font>; FIRST<\/font> CHAPTER<\/font>
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1. Vajasravasa, desiring, gave all he had. Now Vajasravasa had a son named Nachiketas.
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2. As the gifts were led past, faith took possession of him who was yet a boy unwed and he pondered:
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3. “Cattle that have drunk their water, eaten their grass, yielded their milk, worn out their organs, of undelight are
\nthe worlds which he reaches who gives such as these.”
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4. He said to his father, “Me, O my father, to whom wilt thou
\ngive?” A second time and a third he said it, and he replied, “To Death I give thee.”
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5. “Among many I walk the first, among many I walk the midmost; something Death means to do which today by me
\nhe will accomplish.
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\n\t\t\tPage – 101<\/font><\/span><\/p>\n

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\n 6. “Look back and see, even as were the men of old,\u2014look
\nround!\u2014even so are they that have come after. Mortal man withers like the fruits of the field and like the fruits of the
\nfield he is born again.”
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\n  <\/p>\n

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\n
\n His attendants say to Yama:<\/i>
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\n7. “Fire is the Brahmin who enters as a guest the houses of men; him thus they appease. Bring, O son of Vivasvan,1<\/font><\/sup> the
\nwater of the guest-rite.
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\n <\/p>\n

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\n8. “That man of little understanding in whose house a Brahmin
\ndwells fasting, all his hope and his expectation and all he has gained and the good and truth that he has spoken and
\nthe wells he has dug and the sacrifices he has offered and all his sons and his cattle are torn from him by that guest
\nunhonoured.”
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\n9. “Because for three nights thou hast dwelt in my house, O
\nBrahmin, a guest worthy of reverence,\u2014salutation to thee, O Brahmin, on me let there be the weal,\u2014therefore three
\nboons do thou choose; for each night a boon.”
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\n  <\/p>\n

\n
\n 1 Yama, lord of death, is also the master of the Law in the world, and he is therefore
\nthe child of the Sun, luminous Master of Truth from which the Law is born.
\n\t<\/font> <\/span> <\/p>\n

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\n\t\t\tPage – 102<\/font><\/span><\/p>\n

\n

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\n10. “Tranquillised in his thought and serene of mind be the
\nGautama, my father, let his passion over me pass away from him; assured in heart let him greet me from thy grasp
\ndelivered; this boon I choose, the first of three.”
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\n <\/p>\n

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\n <\/p>\n

\n11. “Even as before assured in heart and by me released shall
\nhe be, Auddalaki Aruni, thy father; sweetly shall he sleep through the nights and his passion shall pass away from
\nhim, having seen thee from death’s jaws delivered.”
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\n12. “In heaven fear is not at all, in heaven, O Death, thou art
\nnot, nor old age and its terrors; crossing over hunger and thirst as over two rivers, leaving sorrow behind the soul in
\nheaven rejoices.
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\n13. “Therefore that heavenly Flame2<\/font><\/sup> which thou, O Death, studiest, expound unto me, for I believe. They who win their world of heaven, have immortality for their portion. This
\nfor the second boon I have chosen.”
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\n
\n2 The celestial force concealed subconsciently in man’s mortality by the kindling of
\nwhich and its right ordering man transcends his earthly nature; not the physical flame of the external sacrifice to which these profound phrases are inapplicable.
\n <\/font>
\n<\/span> <\/p>\n

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\n\t\t\tPage – 103<\/font><\/span><\/p>\n

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\n 14. “Hearken to me and understand, O Nachiketas; I declare
\nto thee that heavenly Flame, for I know it. Know this to be the possession of infinite existence and the foundation and
\nthe thing hidden in the secret cave of our being.”
\n\t\t\t<\/span> <\/p>\n

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\n 15. Of the Flame that is the world’s beginning3<\/font><\/sup> he told him and
\nwhat are the bricks to him and how many and the way of their setting; and Nachiketas too repeated it even as it was
\ntold; then Death was pleased and said to him yet farther;
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\n  <\/p>\n

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\n 16. Yea; the Great Soul was gratified and said to him, “Yet a
\nfarther boon today I give thee; for even by thy name shall this Fire be called; this necklace also take unto thee, a necklace4<\/font><\/sup>
\nof many figures.
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\n 17. “Whoso lights the three fires5<\/font><\/sup> of Nachiketas and comes to
\nunion with the Three6<\/font><\/sup> and does the triple works,7<\/font><\/sup> beyond birth and death he crosses; for he finds the God of our
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 3 The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being,
\nLord and Knower who has manifested Himself out of the Brahman. <\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n 4 The necklace of many figures is Prakriti, creative Nature which comes under the
\ncontrol of the soul that has attained to the divine existence. <\/font>
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\n
\n 5 Probably, the divine force utilised to raise to divinity the triple being of man.
\n\t<\/font>
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\n
\n 6 Possibly, the three Purushas, soul-states or Personalities of the divine Being, indicated by the three letters A U M. The highest Brahman is beyond the three letters of the mystic
\nsyllable. <\/font>
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\n
\n 7 The sacrifice of the lower existence to the divine, consummated on the three planes
\nof man’s physical, vital and mental consciousness. <\/font> <\/span> <\/p>\n

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\n\t\t\tPage – 104<\/font><\/span><\/p>\n

\n

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\nadoration, the Knower8<\/font><\/sup> who is born from the Brahman,
\nwhom having beheld he attains to surpassing peace.
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\n <\/p>\n

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\n18. “When a man has the three flames of Nachiketas and knows
\nthis that is Triple, when so knowing he beholds the Flame of Nachiketas, then he thrusts from in front of him the
\nmeshes of the snare of death; leaving sorrow behind him he in heaven rejoices.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

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\n19. “This is the heavenly Flame, O Nachiketas, which thou hast chosen for the second boon; of this Flame the peoples
\nshall speak that it is thine indeed. A third boon choose, O Nachiketas.”
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\n20. “This debate that there is over the man who has passed and some say `This he is not’ and some that he is, that, taught
\nby thee, I would know; this is the third boon of the boons of my choosing.”
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\n21. “Even by the gods was this debated of old; for it is not easy of knowledge, since very subtle is the law of it. Another
\nboon choose, O Nachiketas; importune me not, nor urge me; this, this abandon.”
\n\t\t\t<\/span> <\/p>\n

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\n
\n8 The Purusha or Divine Being, Knower of the Field, who dwells within all and for whose pleasure Prakriti fulfils the cosmic play.
\n <\/font>
\n<\/span> <\/p>\n

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\n\t\t\tPage \u2013 105<\/font><\/span><\/p>\n

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\n 22. “Even by the gods was this debated, it is sure, and thou
\nthyself hast said that it is not easy of knowledge; never shall I find another like thee9<\/font><\/sup> to tell of it, nor is there any other
\nboon that is its equal.”
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\n 23. “Choose sons and grandsons who shall live each a hundred years, choose much cattle and elephants and gold and horses; choose a mighty reach of earth and thyself live for
\nas many years as thou listest.
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\n 24. “This boon if thou deemest equal to that of thy asking,
\nchoose wealth and long living; possess thou, O Nachiketas, a mighty country; I give thee thy desire of all desirable things
\nfor thy portion.
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\n 25. “Yea, all desires that are hard to win in the world of mortals,
\nall demand at thy pleasure; lo, these delectable women with their chariots and their bugles, whose like are not to be
\nwon by men, these I will give thee; live with them for thy handmaidens. But of death question not, O Nachiketas.”
\n \t\t<\/span> <\/p>\n

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\n
\n 9 Yama is the knower and keeper of the cosmic Law through which the soul has to rise by death and life to the freedom of Immortality.
\n <\/font>
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\n\t\t\tPage – 106<\/font><\/span><\/p>\n

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\n26. “Until the morrow mortal man has these things, O Ender,
\nand they wear away all this keenness and glory of his senses; nay, all life is even for a little. Thine are these chariots and
\nthine the dancing of these women and their singing.
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\n27. “Man is not to be satisfied by riches, and riches we shall
\nhave if we have beheld thee and shall live as long as thou shalt be lord of us.10<\/font><\/sup> This boon and no other is for my
\nchoosing.
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\n28. “Who that is a mortal man and grows old and dwells down
\nupon the unhappy earth, when he has come into the presence of the ageless Immortals and knows, yea, who when he looks
\nvery close at beauty and enjoyment and pleasure, can take delight in overlong living?
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\n29. “This of which they thus debate, O Death, declare to me, even that which is in the great passage; than this boon which
\nenters in into the secret that is hidden from us, no other chooses Nachiketas.”
\n\t\t\t<\/span> <\/p>\n

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\n
\n10 Life being a figure of death and Death of life, the only true existence is the infinite, divine and immortal.
\n <\/font>
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\n\t\t\tPage – 107<\/font><\/span><\/font><\/span><\/p>\n

\n

\n
\n THE<\/font> FIRST<\/font> CYCLE<\/font>; SECOND<\/font> CHAPTER<\/font>
\n\t<\/b>
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\n
\n Yama speaks:<\/i>
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\n\t1. One thing is the good and quite another thing is the pleasant,
\nand both seize upon a man with different meanings. Of these whoso takes the good, it is well with him; he falls from the
\naim of life who chooses the pleasant.
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\n\t2. The good and the pleasant come to a man and the thoughtful mind turns all around them and distinguishes. The wise chooses out the good from the pleasant, but the dull soul
\nchooses the pleasant rather than the getting of his good and its having.
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\n\t3. And thou, O Nachiketas, hast looked close at the objects of desire, at pleasant things and beautiful, and thou hast cast
\nthem from thee; thou hast not entered into the net of riches in which many men sink to perdition.
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\n\t4. For far apart are these, opposite, divergent, the one that is known as the Ignorance and the other the Knowledge.
\nBut Nachiketas I deem truly desirous of the knowledge whom so many desirable things could not make to lust after
\nthem. <\/span> <\/p>\n

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\n5. They who dwell in the ignorance, within it, wise in their own
\nwit and deeming themselves very learned, men bewildered are they who wander about round and round circling like
\nblind men led by the blind.
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\n6. The childish wit bewildered and drunken with the illusion
\nof riches cannot open its eyes to see the passage to heaven; for he that thinks this world is and there is no other, comes
\nagain and again into Death’s thraldom.
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\n7. He that is not easy even to be heard of by many, and even of
\nthose that have heard they are many who have not known Him,\u2014a miracle is the man that can speak of Him wisely
\nor is skilful to win Him, and when one is found, a miracle is the listener who can know God even when taught of Him
\nby the knower.
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\n8. An inferior man cannot tell you of Him; for thus told thou
\ncanst not truly know Him, since He is thought of in many aspects. Yet unless told of Him by another thou canst not
\nfind thy way there to Him; for He is subtler than subtlety and that which logic cannot reach.
\n<\/span> <\/p>\n

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\n 9. This wisdom is not to be had by reasoning, O beloved
\nNachiketas; only when told thee by another it brings real knowledge,\u2014the wisdom which thou hast gotten. Truly
\nthou art steadfast in the Truth! Even such a questioner as thou art may I meet with always.
\n \t\t<\/span> <\/p>\n

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\n
\n Nachiketas speaks:<\/i>
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\n\t10. I know of treasure that it is not for ever; for not by things
\nunstable shall one attain That which is stable; therefore I heaped the fire of Nachiketas, and by the sacrifice of
\ntransitory things I won the Eternal.
\n \t\t<\/span> <\/p>\n

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\n\t
\n\tYama speaks:<\/i>
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\n11. When thou hast seen in thy grasp, O Nachiketas, the possession of desire and firm foundation of this world and an
\ninfinity of power and the other shore of security and praise and scope and wide moving and firm foundation,11<\/font><\/sup> wise
\nand strong in steadfastness thou didst cast these things from thee.
\n \t\t<\/span> <\/p>\n

\n <\/p>\n

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\n12. Realising God by attainment to Him through spiritual Yoga, even the Ancient of Days who hath entered deep into that
\nwhich is hidden and is hard to see, for he is established in our secret being and lodged in the cavern heart of things, the
\nwise and steadfast man casts far from him joy and sorrow.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 11 Or, “and great fame chanted through widest regions”.
\n <\/font>
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 110<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
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\n <\/p>\n

\n13. When mortal man has heard, when he has grasped, when he
\nhas forcefully separated the Righteous One from his body and won that subtle Being, then he has delight, for he has
\ngot that which one can indeed delight in. Verily I deem of Nachiketas as a house wide open.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n
\nNachiketas speaks:<\/i>
\n\t\t\t<\/span> <\/p>\n

\n14. Tell me of That which thou seest otherwhere than in virtue
\nand otherwhere than in unrighteousness, otherwhere than in the created and the uncreated, otherwhere than in that
\nwhich has been and that which shall be.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n
\nYama speaks:<\/i>
\n\t\t\t<\/span> <\/p>\n

\n15. The seat and goal that all the Vedas glorify and which all austerities declare, for the desire of which men practise holy
\nliving, of That will I tell thee in brief compass. OM is that goal, O Nachiketas.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n16. For this Syllable is Brahman, this Syllable is the Most High: this Syllable if one know, whatsoever one shall desire, it is
\nhis.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n17. This support is the best, this support is the highest, knowing
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 111<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n this support one grows great in the world of the Brahman.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 18. That Wise One is not born, neither does he die; he came not from anywhere, neither is he anyone; he is unborn, he
\nis everlasting, he is ancient and sempiternal, he is not slain in the slaying of the body.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 19. If the slayer think that he slays, if the slain think that he is slain, both of these have not the knowledge. This slays not,
\nneither is He slain.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 20. Finer than the fine, huger than the huge the Self hides in
\nthe secret heart of the creature: when a man strips himself of will and is weaned from sorrow, then he beholds Him,
\npurified from the mental elements he sees the greatness of the Self-being.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 21. Seated He journeys far off, lying down He goes everywhere. Who other than I is fit to know God, even Him who is
\nrapture and the transcendence of rapture?
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 22. Realising the Bodiless in bodies, the Established in things
\nunsettled, the Great and Omnipresent Self, the wise and steadfast soul grieves no longer.
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 112<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n23. The Self is not to be won by eloquent teaching, nor by brain
\npower, nor by much learning: but only he whom this being chooses can win Him, for to him this Self bares His body.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n24. None who has not ceased from doing evil, or who is not calm, or not concentrated in his being, or whose mind has
\nnot been tranquillised, can by wisdom attain to Him.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n25. He to whom the sages are as meat and heroes as food for
\nHis eating and Death is an ingredient of His banquet, how thus shall one know of Him where He abideth?
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\nTHE<\/font> FIRST<\/font> CYCLE<\/font>; THIRD<\/font> CHAPTER<\/font>
\n<\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n
\nYama speaks:<\/i>
\n\t\t\t<\/span> <\/p>\n

\n1. There are two that drink deep of the Truth in the world of work well accomplished: they are lodged in the secret
\nplane of being and in the highest kingdom of the most High is their dwelling: as of light and shade the knowers of the
\nBrahman speak of them and those of the five fires and those who have the three fires of Nachiketas.
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 113<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n 2. May we have strength to kindle Agni Nachiketas, for he
\nis the bridge of those who do sacrifice and he is Brahman supreme and imperishable, and the far shore of security to
\nthose who would cross this ocean.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 3. Know the body for a chariot and the soul for the master of
\nthe chariot: know Reason for the charioteer and the mind for the reins only.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 4. The senses they speak of as the steeds and the objects of sense as the paths in which they move; and One yoked with Self
\nand the mind and the senses is the enjoyer, say the thinkers.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 5. Now he that is without knowledge with his mind ever
\nunapplied, his senses are to him as wild horses and will not obey the driver of the chariot.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 6. But he that has knowledge with his mind ever applied, his senses are to him as noble steeds and they obey the driver.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 7. Yea, he that is without knowledge and is unmindful and is ever unclean, reaches not that goal, but wanders in the cycle
\nof phenomena. <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 114<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n8. But he that has knowledge and is mindful and pure always,
\nreaches that goal whence he is not born again.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n9. That man who uses the mind for reins and the knowledge
\nfor the driver, reaches the end of his road, the highest seat of Vishnu.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n10. Than the senses the objects of sense are higher; and higher than the objects of sense is the Mind; and higher than the
\nMind is the faculty of knowledge; and than that is the Great Self higher.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n11. And higher than the Great Self is the Unmanifest and higher than the Unmanifest is the Purusha: than the Purusha there
\nis none higher: He is the culmination, He is the highest goal of the journey.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n12. The secret Self in all existences does not manifest Himself to the vision: yet is He seen by the seers of the subtle by a
\nsubtle and perfect understanding.
\n<\/span><\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 115<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n 13. Let the wise man restrain speech in his mind and mind in
\nhis self of knowledge, and knowledge in the Great Self, and that again let him restrain in the Self that is at peace.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 14. Arise, awake, find out the great ones and learn of them; for sharp as a razor’s edge, hard to traverse, difficult of going is
\nthat path, say the sages.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 15. That in which sound is not, nor touch, nor shape, nor
\ndiminution, nor taste, nor smell, that which is eternal, and It is without end or beginning, higher than the Great Self and
\nstable,\u2014that having seen, from the mouth of death there is deliverance.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 16. The man of intelligence having spoken or heard the eternal story of Nachiketas wherein Death was the speaker, grows
\ngreat in the world of the Brahman.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 17. He who being pure recites this supreme secret at the time
\nof the Shraddha in the assembly of the Brahmins, that turns for him to infinite existence.
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 116<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n
\nTHE<\/font> SECOND<\/font> CYCLE<\/font>; FIRST<\/font> CHAPTER<\/font>
\n<\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n
\nYama said:<\/i>
\n\t\t\t<\/span> <\/p>\n

\n1. The Self-born hath set the doors of the body to face outward, therefore the soul of a man gazeth outward and not at the Self within; hardly a wise man here and there desiring
\nimmortality turneth his eyes inward and seeth the Self within him.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n2. The rest childishly follow after desire and pleasure and walk into the snare of Death who gapeth wide for them. But calm
\nsouls having learned of immortality seek not for permanence in the things of this world that pass and are not.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n3. By the Self one knoweth taste and form and smell, by the Self one knoweth sound and touch and the joy of man with
\nwoman; what is there left in this world of which the Self not knoweth? This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n4. The calm soul having comprehended the great Lord, the omnipresent Self by whom one beholdeth both to the end
\nof dream and to the end of waking, ceaseth from grieving.
\n<\/span> <\/p>\n

\n\t\t\t<\/p>\n

\n\t\t\tPage – 117<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n 5. He that hath known from very close this Eater of sweetness,
\nthe Jiva, the Self within that is lord of what was and what shall be, shrinketh not thereafter from aught nor abhorreth
\nany. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 6. He is the seer that seeth Him who came into being before
\nausterity and was before the waters; deep in the heart of the creature he seeth Him, for there He standeth by the mingling
\nof the elements. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 7. This is Aditi, the mother of the Gods, who was born through
\nthe Prana and by the mingling of the elements had her being; deep in the heart of things she has entered, there she is
\nseated. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 8. As a woman carrieth with care the unborn child in her
\nwomb, so is the Master of knowledge lodged in the tinders, and day by day should men worship him who live their
\nwaking life and stand before him with sacrifice; for he is that Agni. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 9. He from whom the sun riseth and to whom the sun returneth, and in Him are all the Gods established,\u2014none
\npasseth beyond Him. This is the thing thou seekest. <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 118<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n10. What is in this world is also in the other, and what is in the
\nother, that again is in this; who thinketh he sees difference here, from death to death he goeth.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n11. Through the mind must we understand that there is nothing in this world that is really various; who thinketh he sees
\ndifference here, from death to death he goeth.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n12. The Purusha who is seated in the midst of ourself is no
\nlarger than the finger of a man. He is the lord of what was and what shall be; Him having seen one shrinketh not from
\naught nor abhorreth any. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n13. The Purusha that is within is no larger than the finger of a
\nman; He is like a blazing fire that is without smoke, He is lord of His past and His future. He alone is today and He
\nalone shall be tomorrow. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n14. As water that raineth in the rough and difficult places, runneth to many sides on the mountain-tops, so he that seeth separate law and action of the one Spirit, followeth in the
\ntrack of what he seeth.
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 119<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 15. But as pure water that is poured into pure water, even as it
\nwas such it remaineth, so is it with the soul of the thinker who knoweth God, O seed of Gotama.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n THE<\/font> SECOND<\/font> CYCLE<\/font>; SECOND<\/font> CHAPTER<\/font>
\n\t<\/b>
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n
\n Yama said:<\/i>
\n \t\t<\/span> <\/p>\n

\n1. The Unborn who is not devious-minded hath a city with eleven gates; when He taketh up his abode in it, He grieveth
\nnot, but when He is set free from it, that is His deliverance. This is the thing thou seekest.
\n \t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n2. Lo, the Swan whose dwelling is in the purity, He is the Vasu in the interregions, the Sacrificer at the altar, the Guest in
\nthe vessel of the drinking; He is in man and in the Great Ones and His home is in the Law and His dwelling is in
\nthe firmament; He is all that is born of water and all that is born of earth and all that is born of the mountains. He is
\nthe Truth and He is the Mighty One.
\n \t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n3. This is He that draweth the main breath upward and casteth
\nthe lower breath downward. The Dwarf that sitteth in the centre, to Him all the Gods do homage.
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 120<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n4. When this encased spirit that is in the body falleth away
\nfrom it, when He is freed from its casing, what is there then that remaineth? This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n5. Man that is mortal liveth not by the breath, no, nor by the lower breath; but by something else we live in which both
\nthese have their being.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n6. Surely, O Gautama, I will tell thee of this secret and eternal
\nBrahman and likewise what becometh of the soul when one dieth.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n7. For some enter a womb to the embodying of the Spirit and others follow after the Immovable; according to their
\ndeeds is their goal and after the measure of their revealed knowledge.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n8. This that waketh in the sleepers creating desire upon desire, this Purusha, Him they call the Bright One, Him Brahman,
\nHim Immortality, and in Him are all the worlds established; none goeth beyond Him. This is the thing thou seekest.
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 121<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 9. Even as one Fire hath entered into the world but it shapeth
\nitself to the forms it meeteth, so there is one Spirit within all creatures but it shapeth itself to form and form; it is likewise
\noutside these.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 10. Even as one Air hath entered into the world but it shapeth
\nitself to the forms it meeteth, so there is one Spirit within all creatures but it shapeth itself to form and form; it is likewise
\noutside these.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 11. Even as the Sun is the eye of all this world, yet it is not soiled
\nby the outward blemishes of the visual, so there is one Spirit within all creatures, but the sorrow of this world soils it not,
\nfor it is beyond grief and his danger.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 12. One calm and controlling Spirit within all creatures that maketh one form into many fashions; the calm and strong who see Him in the self as in a mirror, theirs is eternal felicity
\nand ’tis not for others.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 13. The One Eternal in many transient, the One Conscious in
\nmany conscious beings, who being One ordereth the desires of many; the calm and strong who behold Him in the self
\nas in a mirror, theirs is eternal peace and ’tis not for others. <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 122<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n14. “This is He,” is all they can realise of Him, a highest felicity
\nwhich none can point to nor any define it. How shall I know of Him whether He shineth or reflecteth one light and
\nanother?
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n15. There the Sun cannot shine and the moon has no lustre; all
\nthe stars are blind; there our lightnings flash not, neither any earthly fire. For all that is bright is but the shadow of
\nHis brightness and by His shining all this shineth.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n THE<\/font> SECOND<\/font> CYCLE<\/font>;
\n\t\t\tTHIRD<\/font> CHAPTER<\/font><\/b><\/span><\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n
\nYama said:<\/i>
\n\t\t\t<\/span> <\/p>\n

\n1. This is the eternal uswattha tree whose roots are aloft, but
\nits branches are downward. It is He that is called the Bright One and Brahman and Immortality, and in Him are all the
\nworlds established; none goeth beyond Him. This is the thing thou seekest.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n2. All this universe of motion moveth in the Prana and from the Prana also it proceeded; a mighty terror is He, yea, a
\nthunderbolt uplifted. Who know Him are the immortals.
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 123<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 3. For fear of Him the fire burneth, for fear of Him the sun
\ngiveth heat, for fear of Him Indra and Vayu and Death hasten in their courses.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 4. If in this world of men and before thy body fall from thee, thou art able to apprehend it, then thou availest for
\nembodiment in the worlds that are His creations.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 5. In the self one seeth God as in a mirror but as in a dream
\nin the world of the fathers, and as in water one seeth the surface of an object, so one seeth Him in the world of the Gandharvas; but He is seen as light and shade in the heaven of the Spirit.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 6. The calm soul having comprehended the separateness of the senses and the rising of them and their setting and their
\nseparate emergence putteth from him pain and sorrow.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n \t7. The mind is higher than the senses, and above the mind is
\nthe thought, and above the thought is the mighty Spirit, and above the Mighty One is the Unmanifest.
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 124<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n8. But highest above the Unmanifest is the Purusha who pervadeth all and alone hath no sign nor feature. Mortal man knowing Him is released into immortality.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n9. He hath not set His body within the ken of seeing, neither doth any man with the eye behold Him, but to the heart and
\nmind and the supermind He is manifest. Who know Him are the immortals.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n10. When the five senses cease and are at rest and the mind resteth with them and the Thought ceaseth from its workings, that is the highest state, say thinkers.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n11. The state unperturbed when the senses are imprisoned in the
\nmind, of this they say “it is Yoga”. Then man becomes very vigilant, for Yoga is the birth of things and their ending.12<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\t<\/p>\n

\n <\/p>\n

\n12. Not with the mind hath man the power to see God, no, nor by speech nor with the eye. Unless one saith “He is,” how
\ncan one become sensible of Him?
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n12 Shankara interprets, “As Yoga hath a beginning (birth) so hath it an ending.” But
\nthis is not what the Sruti says.
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 125<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 13. One must apprehend Him in the concept “He is” and also
\nin His essential principle, but when he hath grasped Him as the Is, then the essential of Him dawneth upon a man.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 14. When every desire that harboureth in the heart of a man hath been loosened from its moorings, then this mortal putteth on immortality; even here he enjoyeth Brahman in this human body.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 15. When all the strings of the heart are rent asunder, even here in this human birth, then the mortal becometh immortal.
\nThis is the whole teaching of the Scriptures.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 16. A hundred and one are the nerves of the heart and of all
\nthese only one issueth out through the head of a man; by this the soul mounteth up to its immortal home but the rest
\nlead him to all sorts and conditions of births in his passing.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n\t\t\t<\/p>\n

\n  <\/p>\n

\n 17. The Purusha, the Spirit within, who is no larger than the
\nfinger of a man is seated for ever in the heart of creatures; one must separate Him with patience from one’s own body
\nas one separates from a blade of grass its main fibre. Thou <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 126<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nshalt know Him for the Bright Immortal, yea, for the Bright
\nImmortal.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n<\/p>\n

\n <\/p>\n

\n18. Thus did Nachiketas with Death for his teacher win the
\nGod-knowledge; he learned likewise the whole ordinance of the Yoga: thereafter he obtained Brahman and became
\nvoid of stain and void of death. So shall another be who cometh likewise to the science of the Spirit.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n\t\t\tPage – 127<\/font><\/span><\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

Katha Upanishad     The Katha Upanishad of the Black Yajurveda   THE FIRST CYCLE; FIRST CHAPTER     1. Vajasravasa, desiring, gave all he…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":["post-1548","post","type-post","status-publish","format-standard","hentry","category-18-kena-and-other-upanishads","wpcat-35-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1548","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1548"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1548\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}