KathaUpanishad

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VALLI VI ūrdhva̍-mūlo'vāk-śākha e̱so'śva̍ tthas sa̱ nāta̍nah | tad e̍va śu̱ kraṁ tad bra̱ hma tad e̍ vāmṛ̱ tam u̍ cyate | tasmi̍n lo̱ kāś śri̍tās saṟve̱ ta̱ d u nā̍tyeti̱ kaśca̍ na | e̱ tad vai tat || 1 || ūrdhva-mūlaḥ = has its roots above avāk-śākhaḥ = downwards are its branches esaḥ = this aśvatthaḥ = sacred fig tree sanātanaḥ = eternal tat-eva = that indeed is śukraṁ = white, pure, resplendant; tat brahma = that is Brahman tat-eva = that indeed is amṛtam = immortal ucyate = is called tasmin = on That sarve lokāḥ = all the realms of existence śṛitāḥ = are fixed, based kaḥ-cana na = nothing whatsoever; atyeti = exceeds, transcends; tat-u = that indeed etat-vai tat = This verily is that. With the root above and the branches below (stands) this eternal fig tree. That (indeed) is the pure; that is Brahman, that indeed, is called immortal. In it all the realms rest and nothing whatsoever transcends it. This, verily, is that. This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That. 145
The tree of samsāra has its unseen roots in Brahman. The tree grows upside down. It has its roots above and branches below. The tree, roots and branches represent Brahman in its manifested form as the world of experience. The same concept is found in the Tree of Life in the Jewish mysticism. 146
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Katha-Upanishad AN IDIOT'S GUIDE TO
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KATHA-UPANISHAD AN IDIOT'S GUIDE TO
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auṁ sa ha nāv avatu, OM! May He
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half of the 20th century, some of w
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Dara Shukoh, the eldest son of Empe
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Max Müller (1823 -1900) translated
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only, and the very fact of its divi
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eader must have supposed that a sri
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grouped with the Sutra period of Ve
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Charles Johnston (1867-1931) was an
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husbandmen, and the Son is put to d
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end of the first half, which comple
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auṁ sa ha nāv avatu, OM! May He
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Dsirous of future fruition, Bajushr
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"Tat Tvam Asi" is central to Chānd
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• Praise and Worship as an act of
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pītodakā jagdha-tṛṇ ṛṇā
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" The boy earnestly wishes to make
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veneration to their descendants sti
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In the epic Indian poetry of the Ma
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only by complete obedience to the d
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precious to himself, and his childr
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Purushamedha must have preceded the
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Nachiketa in the House of Death vai
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etad vṛṅ ṛṅkte puruṣasyā
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Nachiketas’s First Wish The first
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svarge loke = in the heavenly world
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Agni the Hindu deity of fire, has a
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lokādim agniṃ tam uvāca tasmai,
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sandhiṁ etya = becoming connected
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Here are some suggestions: Explaini
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The real question here is, "Is ther
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vṛṇīśva = ask for; mahad-āya
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with musical instruments, to serve
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ajīryatām amṛtānām upetya jī
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̍̍ ̱̱ ̱̱ ̍̍ ̍̍ ̍̍ VALLI
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̍̍ ̱̱ ̍̍ ̍̍ ̍̍ ̱̱ ̎̎
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̱̱ ̍̍ ̍̍ ̍̍ ̱̱ ̍̍ ̱̱
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̍̍ ̍̍ ̍̍ ̍̍ ̍̍ ̍̍ na s
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Dr Christina Manhar of the Universi
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human being…” (Marriage 1989: 3
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• It is beyond the smallest of at
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̱̱ ̍̍ ̍̍ ̍̍ ̍̍ ̍̍ ̱̱
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eta̍c chrutvā sa̱mpa̍rigṛhya
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avīmi te = I tell you; saṅgrahe
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̍̍ ̍̍ ̱̱ ̱̱ ̍̍ ̱̱ ̍̍
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̍̍ ̱̱ ̍̍ ̍̍ ̱̱ ̍̍ ̍̍
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̍̍ ̍̍ ̱̱ ̎̎ ̍̍ ̱̱ ̍̍
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̍̍ ̱̱ ̍̍ ̱̱ ̍̍ ̍̍ ̍̍
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̍̍ ̱̱ ̍̍ ̍̍ ̱̱ ̱̱ ̱̱
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This differentiates the Soul (Jivat
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Genesis 2:7 Then the LORD God forme
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The Soul lives in two worlds. It wa
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Triple Naciketas fire. These three
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whereas the whole purpose of the Ka
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neither father or mother, indicatin
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We have our gates of senses to go a
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THE PARABLE OF THE CHARIOT āṯmā
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tasya = his; indriyāṇi = the sen
Page 121 and 122: yas tu̍ v̱ ijñāna̍vān bhava̍
Page 123 and 124: thoughts and the heart entertains s
Page 125 and 126: Ontological structure of a human be
Page 127 and 128: Here we see the influence of the Ea
Page 129 and 130: THE METHOD OF YOGA e̱ṣa sa̱ rve
Page 131 and 132: aṅgāni = limbs Śānta-ātman is
Page 133 and 134: kavayaḥ = the seers, poets, enlig
Page 135 and 136: Just as there are physical laws tha
Page 137 and 138: He Is the Only Way to God "Jesus sa
Page 139 and 140: The following explains how you can
Page 141 and 142: COLLECTED GEMS The second part of t
Page 143 and 144: Shankara makes out that the Lord cu
Page 145 and 146: ātmānam = Self; matvā = having r
Page 147 and 148: yaḥ pūṟvaṁ tapa̍ so jā̱ta
Page 149 and 150: Rāmānuja considers the "First-Bor
Page 151 and 152: "Aranis = The fire sticks. The sacr
Page 153 and 154: Hermes Trismegistus. The significan
Page 155 and 156: yaḥ = who iha nāna iva paśyati
Page 157 and 158: etat vai tat = this verily is that.
Page 159 and 160: VALLI V CITY OF ELEVEN GATES puṟa
Page 161 and 162: Jñānendriyas are the five sense o
Page 163 and 164: He'is “ sitting in truth” Qritu
Page 165 and 166: hanta̍ - ta iḏaṁ pra̍ vakṣy
Page 167 and 168: praviṣṭaḥ = having entered r
Page 169 and 170: karoti = makes tam ātmastham = Him
Page 171: The sun does not shine, nor the moo
Page 175 and 176: iha̍ ced aśa̍ kad bo̱ ddhu̱
Page 177 and 178: indri̍yāṇām pṛ̱ thag-bhā̍
Page 179 and 180: According to Christian theology, th
Page 181 and 182: When the five senses through which
Page 183 and 184: He is to be realised first as Exist
Page 185 and 186: the head, through which a person le
Page 187: mṛtyu̍ -proḵtāṁ nāci̍keto
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KathaUpanishad

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