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भगवान् श्री यमाचार्य जी महाराज एवं श्री नचिकेता जी महाराज का श्रेष्ठ वार्तालाप.
‘He is hidden in all beings, and hence does not appear as the Ätmä.
However, He is seen through a pointed and fine intellect (I.3.12)'.
The question naturally is, what is the obstacle to the intellect,
because of which obstacle the Ätmä is not known.
The second chapter begins with the first mantra showing Ätmä
as the cause of that non-perception.
When the cause of the obstacle is known, effort can be made to overcome the same.
पराञ्चि खानि व्यतृणत्स्वयंभू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् |
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् || १ ||
Tr. - The Lord destroyed every possibility (of knowing the Ätmä)
by making the sense-organs face outward.
Therefore, people see the outer objects, and not the Ätmä within.
Only a rare discriminating person, desiring immortality,
turns his/her eyes within and sees the Ätmä within. (II.1.1)
पराचः कामाननुयन्ति बाला-
स्ते मृत्योर्यन्ति विततस्य पाशम् |
अथ धीरा अमृतत्वं विदित्वा
ध्रुवमध्रुवेष्विह च प्रार्थयन्ते || २ ||
Tr. - The unintelligent people pursue the external objects;
and become entangled in the net of death.
Therefore, the discriminating people who know what immortality is,
do not desire impermanent objects. (II.1.2)
In the 1st Chapter, 2nd Valli,
The moment Lord Yama said, ‘I got to know that nitya-tattva
by performing the Naciketägni (I.2.10); immediately Naciketä said –
‘Please teach me that nitya-tattva.’(1.2.14)
In this chapter, Lord Yama then goes on explaining this
in various manner by saying ‘etat vai tat’ – (that which you asked, O! Naciketä.)
Omniscience of Ätmä
येन रूपं रसं गन्धं शब्दान्स्पर्शाञश्च मैथुनान् |
एतेनैव विजानाति किमत्र परिशिष्यते | एतद्वै तत् || ३ ||
form,
taste,
odour,
sound,
touch and
conjugal pleasure,
is indeed That, which you asked (O! Naciketä). (II.1.3)
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति |
महान्तं विभुमात्मानं मत्वा धीरो न शोचति || ४ ||
Tr. - Having known the great and all-pervasive Self,
through which a person perceives the objects
both in sleep and waking state, a wise person does not grieve. (II.1.4)
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् |
ईशानं भूतभव्यस्य न ततो विजुगुप्सते | एतद्वै तत् || ५ ||
Tr. - Anyone who knows this Ätmä as oneself,
as the karma-phala-bhoktä-experiencer of all actions,
bestowing life to all, ruler of the past and the future,
and knowing Him to be near him, is not afraid of anything. (II.1.5)
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत |
गुहां प्रविश्य तिष्टन्तं यो भुतेभिर्व्यपश्यत | एतद्वै तत् || ६ ||
Tr. - That which was before the five great elements,
and manifested as Hiranyagarbha by His tapas,
That who is in everyone’s intellect,
one who knows thus alone knows – This is That. (II.1.6)
या प्राणेन संभवत्यदितिर्देवतामयी |
गुहां प्रविश्य तिष्टन्तीं या भूतेभिर्व्यजायत ||
एतद्वै तत् || ७ ||
Tr. - This nitya-tattva is the Aditi.
It manifests along with all beings and remains in the intellect.
One who knows Him thus, alone knows - This is That. (II.1.7)
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः |
दिवे दिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ||
एतद्वै तत् || ८ ||
Tr. - Just as the pregnant women carefully protect their foetus,
just as the fire is hidden within two aranis,
That to whom people offer oblations daily – That Fire is That. (II.1.8)
यतश्चोदेति सूर्योSस्तं यत्र च गच्छति |
तं देवाः सर्वे अर्पितास्तदु नात्येति कश्चन् ||
एतद्वै तत् || ९ ||
Tr. - By which tattva, the Sun rises, sets,
and into which all deities are offered,
that which cannot be superseded by anyone – This is That. (II.1.9)
यदेवेह तदमुत्र यदमुत्र तदन्विह |
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति || १० ||
Tr. - That which is here is there; similarly, what is there is here.
He who sees duality here goes from death to death. (II.1.10)
मनसैवेदमाप्तव्यं नेह नानास्ति किंचन |
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति || 11 ||
Tr. - This (tattva) is to be known through the mind indeed.
There is no duality here. One, who sees duality here,
goes from death to death. (II.1.11)
(‘manasä-evam-idam-äptavyam’ - II.1.11 is apparently contradicted
by Kena mantra – ‘yam mansä na manute’,
---- This is clarified in the ‘Brahmasutra’)
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति |
ईशानो भूतभव्यस्य न ततो विजुगुप्सते | एतद्वै तत् || १२ ||
Tr. - The Purusha, is of the size of the thumb,
resides within the physical body.
Knowing Him to be the ruler of the past and the future,
one does not want to save the Ätmä. This is That. (II.1.12)
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः |
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः || एतद्वै तत् || १३ ||
Tr. - The Purusha, who is of the size of the thumb,
is like light without smoke. He is the ruler of the past and the future.
He exists today and will exist tomorrow. This is That. (II.1.13)
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति |
एवं धर्मान्पृथक्पश्येस्तानेवानुविधावति || १४ ||
The Upanishad again presents a refutation of the
perception of duality with reference to Brahman,
Tr. - As water rained from an inaccessible height gets
dispersed on the lower hilly regions, similarly,
one who sees duality, pursues after the duality. (II.1.14)
(And to think that there are philosophy/ies about duality,
which is evident to everyone unexposed to the Upanishad/s).
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति |
एवं मुनेर्विजानत आत्मा भवति गौतम || १५ ||
Now the Upanishad states as to
Tr. - O Gautama! Just as pure water poured on pure water
becomes verily the same; so also the Ätmä of the wise man. (2.1.15)
Subscribe in a reader| MEDITATION ANCIENT INDIAN SCIENCE |
|| Kathopanishad ||
Audio chanting
created By: Ashutosh Deouskarभगवान् श्री यमाचार्य जी महाराज एवं श्री नचिकेता जी महाराज का श्रेष्ठ वार्तालाप.
|| कठो पनिषद ||
|| द्वितीयो ध्यायः प्रथमा वल्ली ||
Kathopanishad - Chapter II
1st Valli
It has been stated –‘He is hidden in all beings, and hence does not appear as the Ätmä.
However, He is seen through a pointed and fine intellect (I.3.12)'.
The question naturally is, what is the obstacle to the intellect,
because of which obstacle the Ätmä is not known.
The second chapter begins with the first mantra showing Ätmä
as the cause of that non-perception.
When the cause of the obstacle is known, effort can be made to overcome the same.
पराञ्चि खानि व्यतृणत्स्वयंभू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् |
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् || १ ||
Tr. - The Lord destroyed every possibility (of knowing the Ätmä)
by making the sense-organs face outward.
Therefore, people see the outer objects, and not the Ätmä within.
Only a rare discriminating person, desiring immortality,
turns his/her eyes within and sees the Ätmä within. (II.1.1)
पराचः कामाननुयन्ति बाला-
स्ते मृत्योर्यन्ति विततस्य पाशम् |
अथ धीरा अमृतत्वं विदित्वा
ध्रुवमध्रुवेष्विह च प्रार्थयन्ते || २ ||
Tr. - The unintelligent people pursue the external objects;
and become entangled in the net of death.
Therefore, the discriminating people who know what immortality is,
do not desire impermanent objects. (II.1.2)
In the 1st Chapter, 2nd Valli,
The moment Lord Yama said, ‘I got to know that nitya-tattva
by performing the Naciketägni (I.2.10); immediately Naciketä said –
‘Please teach me that nitya-tattva.’(1.2.14)
In this chapter, Lord Yama then goes on explaining this
in various manner by saying ‘etat vai tat’ – (that which you asked, O! Naciketä.)
Omniscience of Ätmä
येन रूपं रसं गन्धं शब्दान्स्पर्शाञश्च मैथुनान् |
एतेनैव विजानाति किमत्र परिशिष्यते | एतद्वै तत् || ३ ||
Omniscience of Ätmä
Tr. - That through people perceiveform,
taste,
odour,
sound,
touch and
conjugal pleasure,
is indeed That, which you asked (O! Naciketä). (II.1.3)
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति |
महान्तं विभुमात्मानं मत्वा धीरो न शोचति || ४ ||
Tr. - Having known the great and all-pervasive Self,
through which a person perceives the objects
both in sleep and waking state, a wise person does not grieve. (II.1.4)
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् |
ईशानं भूतभव्यस्य न ततो विजुगुप्सते | एतद्वै तत् || ५ ||
Tr. - Anyone who knows this Ätmä as oneself,
as the karma-phala-bhoktä-experiencer of all actions,
bestowing life to all, ruler of the past and the future,
and knowing Him to be near him, is not afraid of anything. (II.1.5)
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत |
गुहां प्रविश्य तिष्टन्तं यो भुतेभिर्व्यपश्यत | एतद्वै तत् || ६ ||
Tr. - That which was before the five great elements,
and manifested as Hiranyagarbha by His tapas,
That who is in everyone’s intellect,
one who knows thus alone knows – This is That. (II.1.6)
या प्राणेन संभवत्यदितिर्देवतामयी |
गुहां प्रविश्य तिष्टन्तीं या भूतेभिर्व्यजायत ||
एतद्वै तत् || ७ ||
Tr. - This nitya-tattva is the Aditi.
It manifests along with all beings and remains in the intellect.
One who knows Him thus, alone knows - This is That. (II.1.7)
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः |
दिवे दिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ||
एतद्वै तत् || ८ ||
Tr. - Just as the pregnant women carefully protect their foetus,
just as the fire is hidden within two aranis,
That to whom people offer oblations daily – That Fire is That. (II.1.8)
यतश्चोदेति सूर्योSस्तं यत्र च गच्छति |
तं देवाः सर्वे अर्पितास्तदु नात्येति कश्चन् ||
एतद्वै तत् || ९ ||
Tr. - By which tattva, the Sun rises, sets,
and into which all deities are offered,
that which cannot be superseded by anyone – This is That. (II.1.9)
यदेवेह तदमुत्र यदमुत्र तदन्विह |
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति || १० ||
Tr. - That which is here is there; similarly, what is there is here.
He who sees duality here goes from death to death. (II.1.10)
मनसैवेदमाप्तव्यं नेह नानास्ति किंचन |
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति || 11 ||
Tr. - This (tattva) is to be known through the mind indeed.
There is no duality here. One, who sees duality here,
goes from death to death. (II.1.11)
(‘manasä-evam-idam-äptavyam’ - II.1.11 is apparently contradicted
by Kena mantra – ‘yam mansä na manute’,
---- This is clarified in the ‘Brahmasutra’)
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति |
ईशानो भूतभव्यस्य न ततो विजुगुप्सते | एतद्वै तत् || १२ ||
Tr. - The Purusha, is of the size of the thumb,
resides within the physical body.
Knowing Him to be the ruler of the past and the future,
one does not want to save the Ätmä. This is That. (II.1.12)
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः |
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः || एतद्वै तत् || १३ ||
Tr. - The Purusha, who is of the size of the thumb,
is like light without smoke. He is the ruler of the past and the future.
He exists today and will exist tomorrow. This is That. (II.1.13)
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति |
एवं धर्मान्पृथक्पश्येस्तानेवानुविधावति || १४ ||
The Upanishad again presents a refutation of the
perception of duality with reference to Brahman,
Tr. - As water rained from an inaccessible height gets
dispersed on the lower hilly regions, similarly,
one who sees duality, pursues after the duality. (II.1.14)
(And to think that there are philosophy/ies about duality,
which is evident to everyone unexposed to the Upanishad/s).
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति |
एवं मुनेर्विजानत आत्मा भवति गौतम || १५ ||
Now the Upanishad states as to
how the Ätmä is known,
Tr. - O Gautama! Just as pure water poured on pure water
becomes verily the same; so also the Ätmä of the wise man. (2.1.15)
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