KATHA UPANISHAD IN SIMPLE ENGLISH PART ONE CHAPTER ONE SECTION ONE

   Katha Upanishad in Simple English:

                                                                       PART ONE

                                                                      Introduction

The Katha Upanishad is one of the eleven principal Upanishads of the Hindu Religion. It is also called Kathakopanishad. It belongs to the Taittiriya School of the Yajur Veda and consists of two chapters each of which has three sections. There are a total of 119 verses in the Upanishad.

The Upanishad is about the boy Nachiketa obtaining the knowledge of Brahm, the Supreme, from Yama, the Lord of Death himself.

A pious Brahmin Vajasravas performs a sacrifice and gives as gifts to the priests old and feeble cows. Nachiketa, his son, feels disturbed by this act of his father and questions his motives in giving away old, worn out, and useless cows as gifts to the priests; and suggests that he be given as gift to some priest, and when he persists, his father in anger gives Nachiketa over to death.

In deference to his father’s command, Nachiketa goes to the abode of Yama. Yama is not at home and returns only three days later. All this while, Nachiketa waits without food or water in the residence of the Lord of Death.

When Yama returns, he finds that Nachiketa has been waiting for him for three days without food or water. To atone for this lapse of his, Yama offers Nachiketa three boons, one for each night he has gone without food and water.

It is the third boon of Nachiketa asking about what happens after death, for enlightenment on the “great transition” which is called death, and Yama giving Nachiketa that knowledge, that is the subject matter and the central theme of the Upanishad.

The Upanishad is presented in three parts. Part one consists of the Introduction and Section one of Chapter one. Part two consists of the remaining two sections of Chapter one and Par three, the concluding part consists of the three sections of Chapter three.

                                                                 THE UPANISHAD

                                                      

                                                                        Chapter One

                                                                         Section One

                                                                    

Once upon a time long, long ago there lived in India in the line of the great sage Gautama, a teacher by the name of Vajasravas.

 Vajasravas had a son called Nachiketa.

Desiring religious merit and heaven, Vajasravas performed the Vishvajeet, literally meaning, world winning, sacrifice.

 At the end of the sacrifice he gave away all that he owned to the Brahmin priests.

 Among the gifts being given away to the priests were old cows so weakened by old age and infirmity that they had no strength left in them and had no milk to give.

Nachiketa, his son, was watching.

 Though very young and just a boy, he was very spiritual minded and full of faith.

 As the old cows were being taken away, he thought: “These cows that my father is gifting are absolutely useless, they have no strength left in them, they can barely eat grass or drink water, and they have no milk to give.

 Surely these cows would be a burden for the one receiving them and would not give any benefit or joy to him. And if the one receiving the gift gets no joy, then the one  giving such a gift surely cannot expect to get any benefit from the giving of such gifts either.

 Rather than giving any merit or heaven to my father which he is expecting, this act of his would give him demerit and hell instead.

 I must, therefore, warn my father about this.

 To gain true merit, gifts that we give should be those that we ourselves prize and not ones for which we ourselves have no use, and which are worthless.

 My father loves and values me very much.”

Thinking thus, Nachiketa went to his father, and said:

 Father to whom will you give me”?

His father ignored him.

 Nachiketa repeated his question.

 His father again ignored him.

 Nachiketa persisted and asked the question a third time.

 By now his father was very angry with Nachiketa, and in anger, said:

 I give you to death.

  These words of his father stunned the young Nachiketa and set him thinking.

 He thought: Along with me, my father has many disciples.

 Among them all, in some matters I am at the top, I do most of my work without bidding, in some I am in the middle, I do what I am told to do.

 I am never at the bottom. I never disobey or refuse to carry out an order.

 I do not know what my father wishes to accomplish today by giving me over to death.

Everyone has to die. Our forefathers before us all died and those who follow us will also die.

 Just as corn sprouts, ripens, falls, becomes seed, and grows again; so too, do mortals grow old and infirm with age, they die and are born again.

But I have not grown old so why should I have to die?

However, in deference to the command of his father, Nachiketa reaches the abode of Yama, the Lord of Death.

 Yama was not at home.

 Nachiketa waited three days and three nights in the home of Yama without food and water before Yama returned.

When the Lord of death returned to his dwelling, he found that the young Nachiketa had been in his home waiting for him for three days and three nights without food or water.

 He shuddered to think of the plight of those in whose house such a one remains unfed.

 He recalled the ancient saying: Like god a seeker of Brahm enters into houses as a guest and people give him peace offerings and honour him.

 Disaster and misfortune strikes those people of little understanding in whose house such a one remains unfed.

 Hope, expectation, friendship, happiness, sacrifices, good works, sons, cattle, and wealth, property and prosperity all go away from such a one; they  have to live  their lives in misery.

Thinking about all this, Yama addresses Nachiketa: O seeker of Brahm, since you, an honoured and venerable guest have stayed in my house unfed for three days and three nights, I bow to you.

 Let not this lapse of mine bring misfortune to me. May all be well with me.

However, to compensate you for this omission of mine and for the inconvenience and hardship you have endured remaining without food and water for three days and three nights in my house, I grant you three boons, one for each night of your ordeal.

The first boon of Nachiketa:

 Nachiketa says: Very well, sir, the first boon that I ask of you is that when I go back to my home after being released by you, my father should be pleased to see me alive again, return from death. His anxiety and his sorrow over sending me to death should all be gone.

 His anger should be appeased and he should recognise me as his son and greet me with the love, affection and grace befitting a loved son.

Yama replies: Dear Nachiketa, it shall be as you wish.

 When you return, your father, as he used to do earlier, on seeing you, will recognise you.

 He will be happy to see you released from the jaws of death and would sleep peacefully at night through the remainder of his life, his anger gone.

 This is my first boon to you.

The second boon of Nachiketa: Nachiketa says:

 Lord, we have heard that in the world of heaven there is no death.

 You are not there. There is no fear, there is no old age, nor is there fear of old age.

 There is no sorrow; there is no hunger and there is no thirst.

Having crossed over hunger and thirst and leaving sorrow behind, with all these not being there, there is only happiness and joy there; people always rejoice in the world of heaven.

I understand that you, Yama, Lord of Death, know that fire sacrifice which is the aid to heaven and which helps one attain heaven.

 Please tell me in detail about this fire sacrifice, in full faith, and about how those who live in heaven gain immortality, how they gain freedom from death.

This is my second boon.

Yama replies: You are right Nachiketa; I know the fire sacrifice which is the aid to heaven and, which helps in attaining heaven.

 I will describe it in detail to you. Listen carefully and learn it from me.

 Know that the knowledge of this fire is the means of attaining the infinite, limitless world, know it as the support of the entire universe and as hidden and abiding in the cave of the heart of every person.

Yama then went on to describe in detail that fire sacrifice which is the beginning of the world, from where the world originated.

 He described the kind of bricks to be used, the number of bricks to be used, and the way and the manner they should be put together to build the fire altar.

Yama then asked Nachiketa if he had understood what was told to him.

 Nachiketa repeated exactly as Yama had told him to show that he had, indeed, understood everything perfectly.

This pleased the Lord of Death very much and he said:

 Nachiketa, I am very pleased with you and give you here and now another special boon.

 Henceforth, from now onwards, this fire will be known by your name. It will be called the Nachiketa fire.

 I also give you this chain which can take on many shapes.

Yama further says: One who has lit the Nachiketa fire thrice, who has performed the Nachiketa sacrifice thrice, who has attained union with the three, with the mother, with the father and with the teacher, and who performs the three holy actions of studying the scriptures, of doing worship and of giving charity to the needy, such a one crosses over birth and death.

 For then he knows the god of fire, born of Brahm, the all knowing, the radiant, who always shines, who is adorable, and, realizing Him, he attains everlasting, eternal peace.

He who does these duties, knowing well their full and true meaning, he who, knowing the three duties, builds the altar of the fire sacrifice and performs the Nachiketa sacrifice three times, and knowing so meditates on the fire, such a one throws off the bonds of death, he overcomes sorrows and enjoys and rejoices in the world of heaven.

This fire sacrifice leading to heaven Nachiketa, will henceforth be known by your name.

 This is my second boon to you.

 Choose now your third boon, Nachiketa.

The third boon of Nachiketa:

 Nachiketa asks Yama: Lord, there is this doubt with regard to one who departs from this world after death, some holding that he is, that he lives on, others holding that he is not , that he dies.

 I would like to know the truth about this.

 Please instruct me on this knowledge.

 This is my third boon.

Yama tries to dissuade Nachiketa and replies:

 Nachiketa the truth about death is very subtle; it is very difficult to know and understand.

 Even the gods in heaven had their doubts about this and could not understand it properly.

 Ask for something else. Ask for another boon and release me from this one.

Nachiketa persists: Lord, you yourself say that even the gods in heaven had doubts about this truth which is not easy to understand.  That being so, there could, therefore, be nothing which could compare to this.

 Furthermore, where can I get a better teacher than you, the Lord of Death itself, to explain about the mystery of death?

Yama continues in his attempt to dissuade Nachiketa.

 He offers many allurements to him saying:

 Nachiketa choose whatever you want in this world.

 Choose a long life for yourself for as many years as you wish. Choose wealth to go with it.

 Ask for sons and grandsons who will live for a hundred years.

 Ask for as many cattle, elephants, horses, and as much gold as you wish.

 Ask for as much land as you wish.

 Ask for any desire that you could possibly want to enjoy in this mortal world, desires hard to obtain. Become the ruler of a large kingdom.

 I will give you women of rare beauty and loveliness, with many musical instruments and chariots, to serve and entertain you in this world.

 Ask for anything but do not ask about the mystery of death.

But Nachiketa was made of sterner stuff.

 He would not be tempted. He would not be dissuaded from the truth he sought.

 He said: All that you have offered, O Lord, are transient, they must all wear out and must all end.

The vigour of all the senses of men are also transient and must also wear out. The senses and strength of men wane and wither away with age

 All life, no matter how long, no matter how full, is brief, and has to end.

Therefore, I have no use for your chariots, I have no use for your women, I have no use for your music and the like.

 I do not want any of these. You may keep them all.

 Man can never be satisfied and contented with wealth. Having seen you we will get all the wealth we desire.

 But how can we ever enjoy wealth when we know that death is always lurking? How can we live happily knowing that we have to die, knowing that we are in your power?

 Explain the mystery of death. That alone is the boon that I still choose.

Having come in contact with an undecaying, immortal like you and having witnessed immortality, how can a decaying mortal like me, who is subject to old age, decay and death, ever enjoy a long life where all pleasures are only of the senses, transient and temporary, and which have to pass away and end.

Please reveal to me the great mystery of death, whether on passing away a person still lives on or whether he dies, what is there in the great passing on.

 This is the boon that I, Nachiketa, choose and none other.

                                                      End of Section One

                                                    END OF PART ONE

                                            AUM, PEACE, PEACE, PEACE.

                                                

KATHA UPANISHAD IN SIMPLE ENGLISH PART ONE CHAPTER ONE SECTION ONE

Mundaka Upanishad in Simple English Part Three Conclusion

MUNDAKA UPANISHAD IN SIMPLE ENGLISH PART THREE CONCLUSION

                                                   

                                                        

                                                           

                                                             CHAPTER THREE

                                                                SECTION ONE

Two birds, who are companions and always united, live in the same tree. Of the two, one eats the fruit; it experiences the pleasant and the painful fruits of its past deeds, while the other looks on without eating.

On that very tree, a person, immersed in the sorrows of the world, is deluded and, feeling helpless and impotent, he grieves and is sad. However, when he sees and realizes that his other companion on the tree is none other than the Supreme Lord who is worshipped all over, then, realizing this and seeing the Lord’s greatness, he becomes freed from sorrows.

When a seer sees the golden coloured creator, the Lord, the Person who is the source of Brahma, then becoming a knower, he gets rid of all good and evil, he gets rid of them both, and then, free from any stain, he attains equality with the Supreme Lord.

Truly it is life that shines forth in all living beings. Knowing the Lord, knowing Brahm, the wise man does not talk of anything else. Living in the Self and delighting in the Self, and always doing all his works, such a one is the greatest among the knowers of Brahm.

This Self within the body is of the nature of light and is pure. It can be attained by truth, it can be attained by austerity, it can be attained by right knowledge and by the constant practice of chastity. All who do so, all such ascetics get rid of all their imperfections, and then they behold Him, the Lord.

Truth alone conquers, truth alone prevails, not untruth. By truth alone is laid out the path leading to the gods and the Supreme abode of truth, the path travelled by the sages who have fulfilled all their desires.

The Supreme is vast and infinite, the Supreme is divine, the Supreme is of unthinkable form, and is subtler than the subtle. It always shines forth. It is ever luminous. It is farther than the far, yet it is here near at hand. Since it dwells in the secret place of the heart, it can be seen as such by the intelligent.

The Supreme cannot be grasped by the eye, he cannot be seen by the eyes, He cannot be grasped or known by speech or by any of the sense organs. He cannot be grasped by austerity or by work. The Supreme, who is without parts, can be seen only when one’s intellectual nature has been purified by the light of knowledge through meditation.

When the senses in five different forms merge and centre in the thoughts of a person, only then does the subtle sense become known to him. The whole of man’s thought is totally pervaded by the senses. Therefore, when his thoughts are purified then only does the self shine forth.

Whatever world a man of purified desire thinks of in his mind, and whatever desire he desires, all those worlds and all those desires he attains. The knower of the self has all his desires fulfilled, and he can obtain anything or any world that he seeks. Therefore, let him who desires prosperity worship the knower of the self.

                                                                   SECTION   TWO

He knows that Supreme abode of Brahm, wherein founded, the world shines brightly. The wise men, who, freed from desires, worship the Person, pass beyond the material cause of embodied birth, they pass beyond birth and death and are not born again.

He who entertains desires and who keeps on thinking of them, he therefore, on account of such thoughts and those very desires, is born here and there. But the person who has his desires fully satisfied, and who has become a perfected soul, all the desires of such a one vanish even here on earth, in his very own lifetime.
This Self cannot be attained by instruction, nor can it be attained by intellectual power, nor even by hearing again and again. He can be attained only by the one whom the Self chooses. To such a one the Self reveals his true nature.

The Self cannot be attained by one who does not have mental strength, who does not have the inner strength derived from meditation. The Self cannot be attained by the careless, or through carelessness, or even through aimless austerity. But he who strives by these means, and if he becomes a knower, then this Self of his enters the abode of Brahm and he attains salvation.

Having attained him, the seers who are satisfied with their knowledge, and who are perfected souls, who are free from passion, who are tranquil, and who have attained the omnipresent self on all sides, those wise ones, with concentrated minds, enter into the All itself. Having found the Self in all, they, therefore enter into everything, they enter into all.

The ascetics who have understood well the meaning of the Vedanta knowledge, and who have purified their natures through the path of renunciation, they, dwelling in the worlds of Brahma, the highest immortal, and becoming one with him, at the end of time are all liberated along with Brahma.

The fifteen parts then go back to their respective supports, the elements and all the sense organs go back into their supporting deities. One’s deeds and the self , consisting of understanding, all merge into and become one with the Supreme Immutable Being, the Supreme Brahm.

Just as the flowing rivers disappear into the ocean casting off their names and their shape, even so does the knower, freed from name and shape, merge with and attain to the Divine Person, attain to Brahm who higher than the high.

He, who truly knows the Supreme Brahm, becomes Brahm himself. In his family no one who does not know Brahm will ever be born, all will be knowers of Brahm. He crosses over sorrow. He crosses over all sins. Liberated from the knots that bind the secret place of the heart, he becomes immortal.

This very doctrine is declared in the verses. Those who perform the rites, those who are learned in the scriptures, those who are well established in Brahm, those who offer up themselves as sacrifice to the sole seer with faith, to them alone may one declare this knowledge of Brahm, by whom the rite of carrying fire on the head has been performed according to rule.

This is the truth. The sage Angiras declared it before. Let none who has not performed the rite read this. We salute the great sages. We salute the great sages.

                                                          END OF CHAPTER THREE

                                                              END OF PART THREE

                                                    END OF MUNDAKA UPANISHAD

                                                        AUM, PEACE, PEACE, PEACE