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Kathopanisad

Adyaya 1 Valli 2 Mantra 11

Lecture

Mantra

kāma̍syā’ptiṁ ja̱gata̍ḥ pratiṣṭhāṁ
krato̍r ānantyaṁ a̱bhaya̍sya pāram
stoma̍-mahad u̱rugāyam pratiṣṭhāṁ dṛṣṭvā
dhṛtyā dhī̱ro na̱cike̍to’tyasrākṣīḥ

But you, dṛṣṭvā = having seen, examined; kāmasya-āptiṁ = the goal of desire – [all desires reach their fulfillment in the state of enlightenment and freedom from suffering]; having realised; jagataḥ pratiṣṭhāṁ = the support of the universe, the substratum; ānantyaṁ = infinitude or final end of; kratuḥ = meditation or sacrifices. (having seen) pāram = the other shore, the utmost limit; abhayasya = of fearlessness;) urugāyam = the expanse; which is stoma = praiseworthy, and mahat = great   (and having seen) pratiṣṭhāṁ = existence, foundation of existence [your own state]; naciketaḥ = O Naciketas; with dhṛtyā = patience; and dhīraḥ = Intelligent, enlightened; [you have] atyasrākṣīḥ = renounced [all those material enjoyments I offered to you.]

Having examined patiently the consummate fulfillment of desire, the support of the universe, the final end of meditation, the other shore where there is no fear, the great expanse that is praiseworthy, the  far-stretching,  the  foundation  of  life,  O  wise  Naciketas,  you  have  steadfastly renounced.

According to Shankara, Naciketas had spread before him, all the allurements of the material world, including the position of Brahma the highest state in the phenomenal world, obtained by those who worship the Supreme Being through sacrifice and meditation, and he has rejected them all.

Here perhaps is suggested the contrast between the Vedic ideal of heaven and the Upanishad ideal of liberation.

The fulfilment of all desire can refer to all the heavenly realms which are reachable by Karma and it can also apply to the immortal Brahman. It is the support of the world, the Ultimate Reality. M.U. 3:2:1. If we take these words in this is the way, then the reference cannot be to the Vedic heaven but to final liberation or moksha.

the great expanse that is praiseworthy — Rāmānuja takes this to mean qualities like indestructability (avināśitva) absolute fearlessness (atyanta-nirbhayatva) freedom from all sinful inclination (apahatva–pāpmatva), having the ability to actualize concepts (satya-saṅkalpatva) and many others — all these relate to the state of Mokṣa.

Renunciation refers to the rejection of the objects offered by Yama but it can also mean a rejection of false views concerning the topics raised in this verse itself.

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