kathopanishad original sanskrit with english translation 1st chapter 3rd valli

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CHARIOT ANCIENT INDIA 

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In the previous valli (Kathopanishad Chapter 1, Valli 2nd) the nature of knowledge and ignorance was presented elaborately along with the different results they give. (I.2.4 & 5)

कठोपानिषद प्रथमोSध्यायः तृतीय वल्ली

Kathopanishad Chapter 1st Valli 3rd

ऋतं पिबन्तौ सुकृतस्य लोके 

गुहां प्रविष्टौ परमे परार्धे |

छायातपौ ब्रह्मविदो वदन्ति 

पञ्चाग्नयो ये च त्रिणाचिकेताः || १ ||

Tr. - The wise people, and those who perform the five-fires,

or the Naciketä-fire thrice, know the two enjoyers of the karmaphala

that reside in the intellect, and know them to be of opposite nature

like shade and light. (I.3.1)

यः सेतुरीजानानामक्षरं ब्रह्म यत्परम् |

अभयं तितीर्षतां पारं नाचिकेतॐशकेमहि || २ ||

Tr. - We know that the Naciketä-fire is the means for Brahmaloka.

May we know that Parabrahma and Aparabrahma. (I.3.2)

ANCIENT INDIAN SCULPTURE CHARIOR

CHARIOT HAMPI ANCIENT INDIA

Imagery of a Chariot

आत्मानञ रथिनं विद्धि शरीरञ रथमेव तु |

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च || ३ ||

इन्द्रियाणि हयानाहुर्विषयाॐस्तेषु गोचरान् |

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिण: || ४ ||

Imagery of a Chariot

To simplify, Lord Yama tells the kind of life-style a person must lead 

to understand that Brahman. This has been explained by means of an imagery

of a chariot and the charioteer, in as much as it leads to easy comprehension.

Tr. - The physical body of the human being has been compared with a chariot,

and the person as its master. The intellect is the charioteer, 

the mind is the reins. (I.3.3)

Tr. - The senses are the horses and the sense-objects are the field.

For a wise person, the body, mind and the senses are together. (I.3.4)

Helplessness of an indiscriminating person

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा |

तसेन्द्रियाण्यवश्यानि दुष्टाश्च्वा इव सारथेः || ५ ||

Helplessness of an indiscriminating person

Tr. - A person, who is not together and has a mind that is not calm,

is devoid of viveka, his sense organs are not under control

just as the wild horses do not follow the incompetent charioteer. (I.3.5)

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा |

तस्येन्द्रियाणि वश्यानि सदश्च्वा इव सारथेः || ६ ||

Freedom of a discriminating person

Tr. - Whereas, for the wise person, who has his mind and the sense-organs

under restraint, and is endowed with discrimination;

the sense-organs are under control just as the trained horses

obey the competent charioteer. (I.3.6)

Fate of an indiscriminating person

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाशुचिः|

न स तत्पदमाप्नोति सञसारं चाधिगच्छति || ७ ||

Fate of an indiscriminating person

Tr. - The person with a non-discriminating intellect and unrestrained mind is impure, 

and continues his worldly existence without attaining the ultimate goal. (I.3.7)

Fate of a discriminating person

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः |

स तु तत्पदमाप्नोति यस्माद् भूयो न जायते || ८

Fate of a discriminating person

Tr. - Whereas the person with a discriminating intellect and restrained mind is pure,

and attains that ultimate goal from which one is not born again. (I.3.8)

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः |

सो ध्वनः पारमाप्नोति तद्वि ष्णो: परमं पदम् || ९ ||

Tr. - Hence, the person who has a discriminating intellect as his charioteer,

and who has the reins of the mind under his control, attains the end of the road;

that is the highest abode of Vishnu (Brahman). (I.3.9)

ON THE WALL OF TEMPLE CHARIOT CARVING

ANCIENT INDIA CHARIOT

Comparison of the senses

इन्द्रियेभ्यः परा ह्यार्था अर्थभ्यश्च परं मनः |

मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः || १० ||

Comparison of the senses

Tr. - The sense-objects are higher than the senses, 

the mind is higher than the sense-objects; the intellect still higher than the mind

and the Mahat (Hiranyagarbha) is higher than the intellect. (1.3.10)

Who is That Mahat?

महतः परमव्यक्तात्पुरुषः परः |

पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः || ११ ||

Who is That Mahat?

Lord Yama says - 

That Avyakta (unmanifest creation) is higher than the Mahat;

and the Purusha (Consciousness) is higher than the Avyakta. 

There is nothing higher than the Purusha. He is the ultimate, the highest goal. (I.3.11)

The Ätmä is comprehensible to the subtle mind only

एष सर्वेषु भूतेषु गुढोत्मा न प्रकाशते |

दृश्यते त्वग्रय् या बुद्धया सूक्ष्मया सूक्ष्मदर्शिभिः || १२ ||

The Ätmä is comprehensible to the subtle mind only

Tr. - This Ätmä in spite of being in all the beings, is not directly perceptible.

It is perceptible only to those with subtle, pure and fine intellect. (I.3.12)

यच्छेद्वाङःमनसि प्राज्ञस्तद्यच्छेग्ज्ञान आत्मनि |

ज्ञानमात्मनि नियच्छे त्तद्यच्छेच्छान्त आत्मनि || १३ ||

Tr. - To know this, the discriminating person should integrate the speech with the mind,

and the mind with the intellect, the intellect with the Mahat, and the Mahat with the Ätmä. (I.3.13)

Inspiration by the Upanishad

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत |

क्षुरस्य धारा निशिता दुरत्यया 

दुर्गं पथस्तत्कवयो वदन्ति || १४ ||

Inspiration by the Upanishad

Tr. - Arise, awake, and learn this by approaching the wise person.

It is said the path to this goal is sharp like a razor’s edge,

and is difficult to tread on. (I.3.14)

Svarüpa of the Ätmä

अशब्दमस्पर्शमरूपमव्ययं 

तथारसं नित्यमगन्धवच्च यत् |

अनाद्यनन्तं महतः परं ध्रुवं 

निचाय्य तन्मृत्युमुखात्प्रमुच्यते || १५ ||

Svarüpa of the Ätmä

Lord Yama then describes the svarüpa of the Ätmä, 

Tr. - That is not comprehensible by sound, touch, is form-less, 

un-decaying, tasteless, not subject to time, odourless, beginning less and without end.

It is distinct from Mahat and is ever constant.

Knowing this one becomes free from the jaws of death. (I.3.15)

Phala-sruti

नाचिकेतमुपाख्यानं मृत्युप्रोक्त ञ सनातनम् |

उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते || १६ ||

Phala-sruti

Tr. - The wise person, who listens to this dialogue between Naciketä and Lord Yama

about the Ätmatattva, rejoices in the Brahmaloka. (I.3.16)

य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि |

प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पत इति || १७ ||

Tr. - Any person who recites this dialogue in the assembly of the wise,

or at the time of a sräddha ceremony, then the whole assembly obtain Brahmaloka. (I.3.17)

इति कठोपनिषदि प्रथमो ध्यायः तृतीयवल्ली समाप्तः || १ ||

Thus ends the 3rd Valli of the 1st Chapter of Kathopanishad

Source Acknowledgement

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2. 1. ENGLISH TRANSLATION BY SWAMINI ATMAPRAJNANANDA
   2. AUDIO CHANTING BY SWAMINI ATMAPRAJNANANDA

3. ईशादि नौ उपनिषद्

   शाङ्करभाषयार्थ
   गीताप्रेस, गोरखपुर, भारत २७३००५
   दूरभाष (०५५९) ३३४७२१
   फ़ेक्स ३३६९९७ 
   संo २०५९ प्रथम संस्करण

Sanskrit Original Text from:

Ishadi Nou Upanishad - Shankar Bhashyartha

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Picture of Ancient Indian chariot Bharatkalyan.blogspot.com

stone-chariot-hampi-india-6045861.jpg

Banglore hampi Ancient Indian Chariot