Katha Upanishad on Superphysics

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

Part First I Vahasrava, being desirous of heavenly rewards (at the Viswajit sacrifice), made a gift of all that he possessed. He had a son by the name of Nachiketas. II

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

¹ Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire– sacrifices or three Nachiketa fire–sacrifices.

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

I The Self–existent created the senses out–going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within. In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the Self. Now he shows the reason why the Self is not seen by the majority. It is because man’s mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self.

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

I The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That. This human body is called a city with eleven gates, where the eternal unborn Spirit dwells. These gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower apertures, and the imperceptible opening at the top of the head. The Self or Atman holds the position of ruler in this city; and being above the modifications of birth, death and all human imperfections, It is not affected by the changes of the physical organism. As the intelligent man through constant thought and meditation realizes the splendour of this Supreme Spirit, he becomes free from that part of his nature which grieves and suffers, and thus he attains liberation. II He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great. III He it is who sends the (in–coming) Prana (life–breath) upward and throws the (out–going) breath downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart). IV When this Atman, which is seated in the body, goes out (from the body), what remains then? This verily is That. V No mortal lives by the in–coming breath (Prana) or by the out–going breath (Apana), but he lives by another on which these two depend. VI O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death. VII Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge. This text shows the application of the law of cause and effect to all forms of life. The thoughts and actions of the present life determine the future birth and environment. VIII The Being who remains awake while all sleep, who grants all desires, That is pure, That is Brahman, That alone is said to be immortal. On That all the worlds rest. None goes beyond That. This verily is That. IX As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside. X As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside. By using these similies of fire and air, the teacher tries to show Nachiketas the subtle quality of the great Self, who, although one and formless like air and fire, yet assumes different shapes according to the form in which It dwells. But, being all–pervading and unlimited, It cannot be confined to these forms; therefore it is said that It also exists outside all forms. XI As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it. The sun is called the eye of the world because it reveals all objects. As the sun may shine on the most impure object, yet remain uncontaminated by it, so the Divine Self within is not touched by the impurity or suffering of the physical form in which it dwells, the Self being beyond all bodily limitations. XII There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self, to them belongs eternal bliss, not to others. XIII Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desires of many: the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others. XIV They (the wise) perceive that indescribable highest bliss, saying, This is That. How am I to know It? Does It shine (by Its own light) or does It shine (by reflected light)? XV The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.

Upanishads

Sun, 12 Oct 2025 00:00:00 +0000

This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That. This verse indicates the origin of the tree of creation (the Samsara–Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm–these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him.