Essential Message of Katopanisad (Last Few Verses)

Essential Message of Katha Upanisad

The last few verses, which embody the intent of the Upanisad, namely communication of Brahma Vidya and consequent liberation (removal of Ignorance) here and now.

This applies not only to Nachiketa but also to you and me.

Let’s reflect on those verses along with Sri Sankara Bhasyam excerpts, for those respective verses. 

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astītyēvōpalabdhavyastattvabhāvēna cōbhayōḥ .

astītyēvōpalabdhasya tattvabhāvaḥ prasīdati ৷৷ 2.3.13 ৷৷

।।2.3.13।। The Self is (first) to be realized as existing, and (then) as It really is. Of these two (aspects), the real nature of the Self that has been known as merely existing, becomes favorably disposed (for self-revelation).

Sri Sankara Bhasyam:

(1)  Therefore, eschewing the devilish company of those who advance the theory of non-existence, astiti eva upalabdhavyah, the Self should be realized as existing.

(2)  (Self is first to be realized as) existing with Upadhis (intellect, body, mind etc)

(3)  (But when the) unconditioned, attributeless Self that is free from becoming an object of such concepts as existence and non-existence; tattvabhavah, the true (transcendental) nature-(bhavati) is revealed.

Notes:

The Idea is first recognize the Jeevathvam, then with Viveka raising from Sastra and Advaita Sampradhaya – we learn to recognize the changeless, infinite Atman. With ripening of Sraddha, the Viveka leads to firm recognition, acceptance and abidance in one’s singular, infinite nature of Atman. But it’s important to admit that first recognizing Self, along with Adjunct’s is the first step – an important step.

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yadā sarvē pramucyantē kāmā yē.sya hṛdi śritāḥ .

atha martyō.mṛtō bhavatyatra brahma samaśnutē ৷৷ 2.3.14 ৷৷

।।2.3.14।। When all desires clinging to one’s heart fall off, then a mortal becomes immortal (and he) attains Brahman here.

Sri Sankara Bhasyam:

1. Thus, of the man who has realized the supreme Reality, yada, when; sarve kamah, all desires; pramucyante, fall off, are broken to pieces, owning to the absence of anything else to be desired;
2. He who was before enlightenment martyah, mortal; amrtah bhavati, becomes immortal, after enlightenment-by virtue of the elimination of death constituted by ignorance, desire, and deeds;

Notes:

Due to absence of identification with Upadhis – Intellect, mind, body etc, due to dawn of Brahma Vidya – desires fall off.

Intellect is the seat of desires not the Self.

Braham Vidya raises in the Intellect, so the grip of Ajnana on Intellect and Mind loosens – leading to falling of desires.

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yadā sarvē prabhidyantē hṛdayasyēha granthayaḥ .

atha martyō.mṛtō bhavatyētāvaddhyanuśāsanam ৷৷ 2.3.15 ৷৷

।।2.3.15।। When all the knots of the heart are destroyed, even while a man is alive, then a mortal becomes immortal. This much alone is the instruction (of all the Upanisads).

Sri Sankara Bhasyam:

ahamidaṅ śarīraṅ mamēdaṅ dhanaṅ sukhī duḥkhī cāhamityēvamādilakṣaṇāḥ tadviparītāt brahmātmapratyayōpajanāt brahmaivāhamasmyasaṅsārīti vinaṣṭēṣvavidyāgranthiṣu,tannimittāḥ kāmā mūlatō vinaśyanti. atha martyō.mṛtō bhavati

The concepts arising from ignorance are, 'I am this body', 'This wealth is mine', 'I am happy and unhappy', etc. When the bondages of ignorance are destroyed by the rise of the opposite knowledge of the identity of the Self and Brahman, in the form, 'I am Brahman indeed, and am not a transmigrating soul', then the desires originating from the knots become totally eradicated. Atha martyah amrtah bhavati, then a mortal becomes immortal.

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aṅguṣṭhamātraḥ puruṣō.ntarātmā sadā janānāṅ hṛdayē sanniviṣṭaḥ .

taṅ svāccharīrāt pravṛhēnmuñjādivēṣīkāṅ dhairyēṇa .

taṅ vidyācchukramamṛtaṅ taṅ vidyācchukramamṛtamiti ৷৷ 2.3.17 ৷৷

।।2.3.17।। The Purusha, the indwelling Self, of the size of a thumb, is ever seated in the hearts of men. One should unerringly separate Him from one’s body like a stalk from the Munja grass. Him one should know as pure and immortal. Him one should know as pure and immortal.

Sri Sankara Bhasyam

muñjādivēṣīkām antaḥsthāṅ dhairyēṇa apramādēna. taṅ śarīrānniṣkṛṣṭaṅ cinmātraṅ vidyāt vijānīyāt śukraṅ śuddham amṛtaṅ yathōktaṅ brahmēti.

Dhairyean, unerringly; isikam iva munjat, like a stalk from the Munja grass, that is inside it. Vidyat, one should know; tam, that thing-the absolute Consciousness that has been separated from the body; to be sukram amrtam, pure and immortal

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mṛtyuprōktāṅ nacikētō.rtha labdhvā vidyāmētāṅ yōgavidhiṅ ca kṛtsnam .

brahmaprāptō virajō.bhūdvimṛtyuranyō.pyēvaṅ yō vidadhyātmamēva ৷৷ 2.3.18 ৷৷

৷৷ iti kaṭhōpaniṣatsamāptā ৷৷

śāntiḥ śāntiḥ śāntiḥ ৷৷

।।2.3.18।। Naciketa, having first become free from virtue and vice, as also desire and ignorance, by acquiring this knowledge imparted by Death, as also the process of yoga in its totality, attained Brahman. Anyone else, too, who becomes a knower thus (like Naciketa) of the indwelling Self, (attains Brahman).

Sri Sankara Bhasyam

na kēvalaṅ nacikētā ēva? anyō.pi ya ēvaṅ nacikētōvadātmavit adhyātmamēva nirupacaritaṅ pratyaksvarūpaṅ prāpyatattvamēvētyabhiprāyaḥ. nānyadrūpamapratyagrūpam. 

Not only Naciketa, but anyah api, anyone else, too-becomes like Naciketa (a knower of Brahman) by attaining the Self, existing in the context of the body, as one's own innermost reality in Its absoluteness, and not in any form other than as the indwelling Self.

Thus concludes Katopanisad

Om śāntiḥ śāntiḥ śāntiḥ ৷৷