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Kathopanishad Chapter 2 Valli 2
Recap In the previous Valli, Lord Yama presented the nitya-tattva in various manner saying – ‘etat vai tat’. Still it is difficult to understand that nitya-tattva Brahman. Hence, Lord Yama continues to explain that tattva again in another method. पुरमेकादशद्वारमजस्यावक्रचेतसः |अनुष्ठाय न शोचति विमुक्तश्च विमुचते | एतद्वै तत् || १ ||
Tr. - That tattva remains in the city of eleven gates. Meditating on Him, one becomes free from grief, and free being already free – This is indeed That. (II.2.1) (II.2.1 is pramäna-väkya for the law of Jivan-mukta in Advaita) हॐसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिशदतिथि-
र्दुरोणसत् | नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्विजा ऋतं बृहत् || २ ||
Tr. As the moving sun, He dwells in the sky, as Väyu He pervades all and dwells in the space, as the fire He resides on the earth, as Soma He stays in the container, He lives among people, among the celestials, in the truth, in the space. He is existent in the water and earth in various forms, in the mountains as the rivers. He is unchanging; He is great. (II.2.2 c.f. RV-IV.40.5) ऊर्ध्व प्राणमुन्नयत्यपानं प्रत्यगस्यति |
मध्ये वामनमासिनं विश्वे देवा उपासते || ३ ||
Tr. - He that takes up the präna, and makes the apäna enter inside, all the deities worship Him, who sits in the middle. This that is in the heart of all. (II.2.3) अस्य विस्त्रंसमानस्य शरीरस्थस्य देहिनः |
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते || एतद्वै तत् || ४ ||
Tr. - That which remains after the falling of the physical body, This is That. (II.2.4) (meaning That makes the präna and the senses function) न प्राणेन नापानेन मर्त्यो जीवति कश्चन |
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ || ५ ||
Tr. - No mortal can live without präna-apäna, but all live by something else, due to which these two find base. (II.2.5) हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् |
यथा च मरणं प्राप्य आत्मा भवति गौतम् || ६ ||
Tr. - O Gautama! I shall tell you of this secret, Brahman; and also what happens to the Ätmä after death. (II.2.6) योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः |
स्थानुमन्येSनुसंयन्ति यथाकर्म यथाश्रुतम् || ७ ||
Tr. - Some souls enter the womb for acquiring bodies, and others assume the motionless forms (trees), all in accordance with their deeds and in conformity with their knowledge. (II.2.7) (This is pramäna-väkya for the theory/law of reincarnation.) य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः | तदेव
शुक्रं तदेवामृतमुच्यते | तस्मिञल्लोकाः श्रिताः सर्वे तदु
नात्येति कश्चन | एतद्वै तत् || ८ ||
The Upanishad now speaks of the secret of Brahman about which it was promised, ‘I shall tell’. Tr. - That Purusha who is awake when everyone is asleep, He who goes on creating desirable objects even when the senses fall asleep, That pure tattva Brahman, That is called Amrta (Immortal). The whole creation is based on Him, and there is nothing can transcend Him. That is indeed That. (II.2.8) अग्निर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव |
एकस्तथा सर्वभूतान्तरान्मा
रूपं रूपं प्रतिरूपो बहिश्च || ९ ||
An analogy - Tr. - Just as the fire, though one, entering the world assumes different forms, so also That remains as the Antarätmä in each being, and remains outside also. (II.2.9) वायुर्वेथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव |
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च || १० ||
Another analogy - Tr. - Just as the air, though one, entering the world assumes different forms, so also That remains as the Antarätmä in each being, and remains outside also. (II.2.10) सूर्यो यथा सर्वेलोकस्य चक्षु-
र्न लिप्यते चाक्षुषैर्बाह्यदोषैः |
एकस्तथा सर्वभूतान्तरात्मा
न लिप्यते लोकदुःखेन बाह्यः || ११ ||
Since it should not be construed that if a single entity is the Ätmä of all, then all the sorrows of the world would belong to the Brahman Itself, Upanishad says - Yet another analogy – Tr. - Just as the Sun, which is the eyes of the whole world, is not affected by the defective sight of the onlooker, similarly the Ätmä, that is but one in all being, is not affected by the afflictions of the world. (II.2.11) एको वशी सर्वभूतान्तरात्मा
एकं रूपं बहुधा यः करोति |
तमात्मस्थं येSनुपष्यन्ति धीरा-
स्तेषां सुखं शाश्वतं नेतरेषाम् || १२ ||
Tr. - The wise person, who sees this Lord of all beings who controls all, and has become many in his heart always, obtains happiness, not someone else. (II.2.12) नित्योSनित्यानां चेतनश्चेतनाना-
मेको बहूनां यो विदधाति कामान् |
तमात्मस्थं येSनुपश्यन्ति धीरा-
स्तेषां शान्तिः शाश्वती नेतरेषाम् || १३ ||
Tr. - That who is the timeless amongst all temporary beings, That which is the consciousness of sentient jagat, That which makes the desires, the wise man sees that inside Him and obtains happiness, not someone else. (II.2.13)
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