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Kathopanisad

Chapter 1 Valli 3 Mantra 2

Lecture

Mantra

yas se̱turī̍jānānām a̱kṣara̍ṁ brahma̱ yat pa̍ram
abha̍yam ti̱tīrṣa̍tām pā̱ra̱ṁ nā̱cike̍taṁ śa̱kema̍hi

śakemahi = may we master; nāciketaṁ = that Nāciketa Vidya; yaḥ = which is; setuḥ = a bridge [to cross over suffering]; ījānānām = of those who sacrifice; yat = that is; akṣaram = imperishable; param brahma = Supreme Self or Reality; titīrṣatām = of those who wish to cross; abhayam = to the fearless; pāram = far shore [of samsāra].

May we master that Nāciketa fire-sacrifice which is the bridge for those who perform sacrifices, and also which is the highest Immortal Brahman, fearless, and the other shore for those who wish to cross the Ocean of Samsara.

by Swami Chinmayananda:

These two opening stanzas of this section seem to be later interpolations as they individually explain two different themes and in themselves do not seem to possess any direct connection with the discussions that are yet to follow in this chapter. But, however, there is a connection between these two and what is to follow, inasmuch as the Upanishads, though a product of a revolt against the ritualistic Karma-portion of the Vedas, they rise from and have an intimate relation with it.

Sethu (bridge or refuge):  The ‘Nāciketa-Fire * that was discussed before is described here as a bridge that connects this mortal world of ours with the shores of that immortal life in the heavens. This stanza seems. to glorify both the Goals of Karma (Worship) and Gyana (Knowledge). The first part of the Mantra asserts that this Sacred Fire, if performed with sincerity, faith and devotion as prescribed earlier, can lead the Ego-centric-soul to that realm of consciousness called the heaven; and the duration of existence in embodiment there being longer than life upon this globe, in a relative sense, it is indeed an immortal life,

In the second part of the Mantra there is glorification of the goal reached by a Gyani through his meditation upon the Nature of the Soul and its relationship with the Total Soul.

Altogether this reads as a prayer by the master and pupil before commencing the elaborate discussions on the special Yoga of knowledge. The last line can be read with subject “That **; or * That Nāciketas “*; in the later sense Nāciketas becomes the name or symbol of that, the goal of life.

by Swami Gurubhaktananda:

Two distinct requirements for two distinct seekers have been addressed so far. The following facts are stated in order to prepare us for the next phase in the text, which explains the Sadhana or means by which each of these two types gets what he wants:

The Bridge & Need of the Karma Upāsaka:

1 & 3b-4 Chapter 1 acquaints us with the Upasana for performing the Nāchiketa Fire Sacrifice for those wishing to obtain entry into the higher realms of heaven after death. In their case, the Setu or “bridge” is between the Earth and the Heavenly planes.

Eejānānām: is 6^th Case in Sanskrit, “of the sacrificers”; in English it sounds more correct to say “for the sacrificers”.

This path is covered by Nāciketa’s 2^nd boon, which meets the need of the Karma Upāsakas who wish only to go to heaven to enjoy the pleasures there, even if they are only temporary. They desire to go beyond the sorrows they face in this world. The Karma Upāsakas see the Self as something to be worshipped so as to obtain some favour – that of going to heavenly planes to enjoy the refined pleasures there.

The Bridge & Need of the Jnani:

2-3a Chapter 2 acquaints us with knowledge of the Self. We step into the higher realm of Brahman, which is for those wishing to obtain exit from the world of Samsara. In their case, the Setu or “bridge” is from the manifested plane of Unreality to the unmanifested plane of the Absolute Reality.

Titīrshatām: is 6^th Case in Sanskrit, “of those who wish to cross”; again, in English it sounds better to say “for those who wish to cross”.

This path is covered by Nāciketa’s 3^rd boon, which meets the need of the Jnanis who wish to attain the Supreme Brahman, imperishable and eternal, and thereby come out of the birth and death cycle permanently. They attain freedom from fear by reaching Non-duality, where there is no ‘other’ to cause any fear.

The Jnanis see the Self as something that is their own higher Self, to be meditated upon and united with so as to be totally liberated from all desire for favors, and be freed from all sorrows of the relative world.

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