AUDIO CHANTING
Kathopanishad Chapter 1
2nd Valli
|| कठोपनिषद ||
द्वितीया वल्ली
Kathopanishad 1st Chapter – 2nd Valli
When Lord Yama was convinced that Naciketä is indeed qualified
to receive the Brahmavidyä and is resolved on knowing the truth,
He first imparted the significance of Brahmavidyä, before the actual teaching.
अन्यच्छ्रेयोSन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषॐसिनीतः |
तयोः श्रेय आददानस्य साधु
भवति हीयतेSर्थाद्य उ प्रेयो वृणीते || १ ||
Sreyas & Preyas
श्रेयश्च प्रेयश्च मनुष्यमेत-
स्तौ सम्परीत्य विविनक्ति धीरः |
श्रेयो हि धीरोSभि प्रेयसौ वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते || २ ||
He commenced with the introduction of Sreyas and Preyas,
and how they are opposed to each other. The option between these two is
available to a person. Examining the two, the wise person chooses Sreyas,
while the unwise chooses the Preyas for the sake of protection and growth
and falls without reaching the true goal. (I.2.1 & 2)
स त्वं प्रियान्प्रियरुपाॐश्च कामा-
नभिध्यायन्नचिकेतोSत्यस्त्राक्षीः |
नैताॐसृङ्कां वित्तमयीमवाप्तौ
यस्यां मज्जन्ति बहवो मनुष्याः || ३ ||
Tr. - However, you Naciketä did not opt for progeny, wealth and others
knowing its uselessness, which in fact allures many and bring the seeker to grief. (I.2.3)
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता |
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोSलोलुपन्त || ४ ||
To explain why Sreyas brings auspiciousness to its seeker while Preyas brings grief,
Lord Yama said -
(As with Sreyas and Preyas, so also)
Tr. - That which is known as knowledge and that which is known
as ignorance are also contradictory to each other
and give opposite results. However, I see you Naciketä
as the seeker of knowledge, because various objects of desire did not tempt you. (I.2.4)
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितम्मन्यमानाः |
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नियमाना यथान्धाः || ५ ||
Fate of the worldly people
Tr. - People live in ignorance; still consider themselves as intelligent and wise.
However, they grapple without reaching the goal, just as the blind led by a blind person. (I.2.5)
न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् |
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमाषद्यते मे || ६ ||
Tr. - The means for the attainment of heaven is not available to the unwise person,
who is blinded by the temptation of wealth.
One who thinks that this is the only world, and there is nothing hereafter,
comes under my sway (death) repeatedly. (I.2.6)
Praise of Ätmatattva
श्रवणायापि बहुभिर्यो न लभ्यः
श्रुण्वन्तो पि बहवो यं न विद्युः |
आश्चर्यो वक्ता कुशलोSस्य लब्धा-
श्चर्यो ज्ञाता कुशलानुशिष्टः || ७ ||
Tr. - This Ätmatattva is not available to many for listening,
and many who listen do not understand. In fact, the teacher (of this Ätmatattva)
is a wonder and the receiver is also a wonder.
One who gets to know this under an adept teacher is indeed a wonder. (I.2.7)
न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः |
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान्ह्यतर्क्यमणुप्रमाणात् || ८ ||
Tr. - This Ätmatattva is not intelligible when spoken by an ordinary person.
Only when it is taught by a wise person, who has identified oneself with this, it is known.
This tattva is beyond logic, being subtler than the subtle. (I.2.8)
नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ट |
यां त्वमापः सत्यधृतिर्वतासि
त्वादृञनो भूयान्नचिकेतः प्रष्टा || ९ ||
Tr. - This tattva is not known by argument.
You are endowed with resolution. May we get more seeker of
the Truth like you, O Naciketä! (I.2.9)
Transience of result of action
जानाम्यहञ शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् |
ततो मया नाचिकेत श्चितोSग्नि-
रनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् || १० ||
Giving his own example, Lord Yama said,
Tr. - I know the timeless cannot be attained by anything time-bound.
Therefore, knowingly by performing Naciketägni,
I have attained the time-bound position of mine, in the heaven. (I.2.10)
Praise of Naciketä’s dispassion
कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् |
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोSत्यश्त्राक्षीः || ११ ||
Tr. - O Naciketä! You out of your wisdom, have rejected all
the time-bound objects having examined the highest reach of desire,
the position of Hiranyagarbha, who is the support of the universe,
the shore of fearlessness, and is the result of infinite meditation. (I.2.11)
तं दुर्दर्शं गूढ़मनुप्रविष्टं
गुहाहितं गह्वरेष्टं पुराणम् |
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति || १२ ||
Tr. - The wise person gives up happiness and sorrow by meditating
on the Self that is inscrutable, that is available in the intellect. (I.2.12)
एत च्छ्रुत्वा संपरिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य |
स मोदते मोदनीयञहि लब्ध्वा
विवृत ञ सङ्ग्न नचिकेतसं मन्ये || १३ ||
Tr. - After hearing this Ätmatattva, grasping it completely,
separating it from the body-mind-sense complex,
a person rejoices attaining this subtle tattva,
for one indeed obtains the source of all happiness by knowing this.
And I consider that the world of Brahman is wide open for you Naciketä! (I.2.13)
Naciketä’s question about that nitya-tattva
अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् |
अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद् || १४ ||
Hearing this, Naciketä immediately said,
Tr. - Please teach me that (nitya-tattva) – which is other than right and wrong,
which is other than cause and effect, and which is other than past and future. (I.2.14)
The real teaching begins now
सर्वे वेदा यत्पदमामनन्ति
तपा ञ सि सर्वाणि च यद्वदन्ति |
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पद ञ संग्रहेण ब्रवीम्योमित्येतत् || १५ ||
The teaching of Om-kära by Lord Yama
Approached thus, Lord Yama commences the teaching,
Tr. - I will briefly tell you about that goal, that is revealed by all the Vedas, is described by all the tapas, and desiring which the seekers practice celibacy. That tattva is Om. (I.2.15)
एतध्द्येवाक्षरं ब्रह्म एतध्द्येवाक्षरं परम् |
एतध्द्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् || १६ ||
एतदालम्बनॐ श्रेष्टमेतदालम्बनं परम् |
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते || १७ ||
Tr. - This single syllable (Om) denotes the Apara-Brahman (Hiranyagarbha)
as well as the Para-Brahman. Knowing this single syllable,
one obtains either of the two. (I.2.16)
In fact, this medium of Om is the best, meditating on which
one rejoices in the Brahmaloka. (I.2.17)
न जायते म्रियते वा विपश्चि-
न्नायं कुतश्चिन्न बभूव कश्चित् |
अजो नित्यः शाश्व तो यं पुराणो
न हन्यते हन्यमाने शरीरे || १८ ||
The svarüpa of Ätmä
Lord Yama calls that tattva - Vipascit.
Tr. - This Ätmä is not born, nor dies. It did not originate from anything,
neither it is a modification. It is unborn, timeless, un-decaying and ancient.
Even with the death of the physical body, it does not die. (I.2.18)
हन्ता चेन्मन्यते हन्तु ञ हतश्चेन्मन्यते हतम् |
उभौ तौ न विजानीतो नाय ञ हन्ति न हन्यते || १९ ||
Tr. - If the killer thinks (of It) in terms of killing,
and the killed thinks (of It) as killed, both of them do not know the Truth.
The Ätmä does not kill, nor can get killed by anything. (I.2.19)
How does then one gets to know the Ätmä?
अणो रणी यान्महतो महिया-
नात्मास्य जन्तोर्निहितो गुहायाम् |
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः || २० ||
Now Lord Yama describes the svarüpa of the Ätmä,
Tr. - This is subtler than the subtle, greater than the great,
and exists inside every being. The glory of Ätmä can be seen
only by a person devoid of any kind of desire,
and with the grace of the sense organs, and seeing/knowing the Ätmä
they become free from afflictions. (I.2.20)
आसीनो दूरं व्रजति शयानो याति सर्वतः |
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति || २१ ||
Tr. - This Ätmä travels far while sitting, sleeping it goes everywhere.
Who other than me (or a wise person) is capable of knowing this Ätmä
that is joyful and joyless. (I.2.21)
अशरीरॐ शरीरेष्वनवस्थेष्ववस्थितम् |
महान्तं विभुमात्मानं मत्वा धीरो न शोचति || २२ ||
Tr. - This Ätmä remains inside all the physical bodies,
as the timeless inside the time-bound. It is great and all-pervasive,
knowing which the wise does not grieve. (I.2.22)
Ätmä can be known only by its grace
नायमात्मा प्रवचनेन लभ्यो
न मेधया त बहुना श्रुतेन |
यमेवैष वृणुते तेन लभ्य-
स्तस्यै ष आत्मा विवृणुते तनूॐ स्वाम् || २३ ||
Tr. - This Ätmä cannot be known through studying the Vedas,
neither by intellect nor by much hearing.
It reveals itself to that person who pleases It (meaning an adhikäri). (I.2.23)
(I.2.3 is often quoted by the other schools against study of scripture/s).
Adhikäri/anadhikäri for Ätmajnänam
नाविरतो दुश्चरि तान्नाशान्तो नासमाहितः |
नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात् || २४ ||
Tr. - One who has not refrained from wrong deeds,
whose senses have not calmed down, whose mind is not steady
and is full of anxieties, cannot obtain this knowledge. (I.2.24)
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः |
मृत्युर्यस्योपसेचनं क इथा वेद यत्र सः || २५ ||
Tr. - In fact, how can an ordinary person know this Ätmä,
for whom the brähmana and kshatriya are no more than food, and death is a side-dish! (I.2.25)
Summary of 2nd Valli
In the 2nd valli, Lord Yama describes the svarüpa of Ätmatattva.
He states its various names i.e. Om, Vipascit, Brahman, Parambrahman, Ätmä etc.
इति कठोपनिषद प्रथमाध्याये द्वितियवल्ली समाप्तम् || २ ||
Thus ends the second valli (part) of the First chapter of Kathopanishad
Source Acknowledgement
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AUDIO CHANTING
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ईशादि नौ उपनिषद्
शाङ्करभाषयार्थगीताप्रेस, गोरखपुर, भारत २७३००५दूरभाष (०५५९) ३३४७२१फ़ेक्स ३३६९९७संo २०५९ प्रथम संस्करणIshadi Nou Upanishad - Shankar BhashyarthaGeetapress, Gorakhpur, IndiaFirst EditionPublisher & Printer:Govindbhavan Office, Geetapress, Gorakhpur, India.PIN 273005Telephone 0551 - 334721 Fax 336997www.gitapress.orgemail gitapres@ndt.vsnl.net.in
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