Muni's PlayPersonal Favourite Verses
Here are 31 of my favourite verses from Katha Upanishad.
Valli 1
Katha Upanishad Verse 1.1.6
Nachiketas reminds his father of the transience of human life to encourage him to be truthful and fulfill his vow. He uses the analogy of grain to illustrate the cycle of birth, death, and rebirth, emphasizing that while the body is ephemeral, Truth remains constant.
Sanskrit Verse
अनुपश्य यथा पूर्वे प्रतिपश्य तथापरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥
Transliteration
anupaśya yathā pūrve pratipaśya tathāpare ।
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ ॥ 6 ॥
Translation
Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn).
Valli 2
Katha Upanishad Verse 1.2.2
Yama explains that life presents a constant choice between what is spiritually beneficial (the Good) and what is merely agreeable to the senses (the Pleasant). The man of wisdom (Dhira) uses his discrimination to choose the Good, while the ignorant person, driven by attachment to the body, chooses the Pleasant.
Sanskrit Verse
श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ संपरीत्य विविविनक्ति धीरः ।
श्रेय्रो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मन्दो योगक्शेमाद्वृणीते ॥ २ ॥
Transliteration
śreyaśca preyaśca manuṣyametastau saṃparītya vivinakti dhīraḥ |
śreyo hi dhīro’bhipreyaso vṛṇīte preyo mando yogakśemādvṛṇīte || 2 ||
Translation
Both the good and the pleasant approach the mortal; the intelligent man examines and distinguishes them; for, the intelligent man prefers the good to the pleasant; the ignorant man chooses the pleasant for the sake of his body.
Katha Upanishad Verse 1.2.11
In this verse, Yama acknowledges Nachiketas’ extraordinary discernment. Despite having the entire world’s pleasures and the fruits of heaven laid before him—the end of all desires and the goal of cosmic stability—Nachiketas has chosen to reject them all in favor of the ultimate spiritual truth.
Sanskrit Verse
कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारं । स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्शीः ॥ ११ ॥
Transliteration
kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāraṃ । stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo’tyasrākśīḥ ॥ 11 ॥
Translation
The end of all desires, the stay of all the universe, the endless fruit of worship, the other shore of fearlessness, the praiseworthy, the great and boundless goal, all these hast thou beheld, and being intelligent, Oh Nachiketas, hast boldly rejected all.
Katha Upanishad Verse 1.2.12
The wise, through the yoga of the Higher Self, realize the Ancient One who is hidden in the deep recess of the heart. By attaining this vision, one transcends both joy and sorrow.
Sanskrit Verse
तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १२ ॥
Transliteration
taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam | adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti || 12 ||
Translation
The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and sorrow.
Katha Upanishad Verse 1.2.15
In this pivotal verse, Yama summarizes the ultimate goal toward which all Vedic knowledge and spiritual disciplines (tapas) point. It is the destination for which seekers observe the vow of celibacy (brahmacharya). This goal is concisely revealed as the sacred syllable: Om.
1.2.15 is the first verse that actually answers nachiketas question.
Sanskrit Verse
सर्वे वेदा यत्पदमामनन्ति तपाँ सि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पद्ँ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५ ॥
Transliteration
sarve vedā yatpadamāmananti tapām̐si sarvāṇi ca yadvadanti | yadicchanto brahmacaryaṃ caranti tatte padm̐ saṃgraheṇa bravīmyomityetat || 15 ||
Translation
The goal which all the Vedas uniformly extol, which all acts of tapas speak of, and wishing for which men lead the life of a Brahmacharin, that goal I tell you briefly—It is this—Om.
Katha Upanishad Verse 1.2.16
This verse further illuminates the power of the syllable Om. It is identified with both the manifest Brahman (Saguṇa) and the unmanifest, highest Brahman (Nirguṇa). One who meditates on and realizes the essence of this “word” attains whatever they desire, as it is the key to both worldly and spiritual fulfillment.
Sanskrit Verse
एतद्ध्येवाक्शरं ब्रह्म एतद्ध्येवाक्शरं परम् । एतद्ध्येवाक्शरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६ ॥
Transliteration
etaddhyevākśaraṃ brahma etaddhyevākśaraṃ param | etaddhyevākśaraṃ jñātvā yo yadicchati tasya tat || 16 ||
Translation
This word is, indeed, Brahman, this word is, in deed, the highest; whoso knows this word obtains, indeed, whatever he wishes for.
Katha Upanishad Verse 1.2.17
This verse establishes Om as the supreme support or “prop” for the spiritual seeker. It is declared the best and highest means to reach the ultimate reality. By understanding and grounding oneself in this sacred vibration, one attains glory in the realm of Brahman.
Sanskrit Verse
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परं । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७ ॥
Transliteration
etadālambanam̐ śreṣṭhametadālambanaṃ paraṃ । etadālambanaṃ jñātvā brahmaloke mahīyate ॥ 17 ॥
Translation
This prop is the best. This prop is the highest Knowing this prop, one is worshipped in the world of Brahman.
Katha Upanishad Verse 1.2.20
This verse speaks of the paradoxical and subtle nature of the Atman, which is both smaller than the smallest and greater than the greatest. Situated within the heart of every being, it is realized by those who are free from material desire and whose senses are composed. Such a person perceives the glory of the Self and transcends all grief.
1.2.20 is the first verse to explicitly mention the word atma
Sanskrit Verse
अणोरणीयान्महतो महीयानात्मास्य जन्तोर्निहितो गुहायां । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमात्मनः ॥ २० ॥
Transliteration
aṇoraṇīyānmahato mahīyānātmāsya jantornihito guhāyāṃ | tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamātmanaḥ || 20 ||
Translation
Subtler than the subtle, greater than the great, in the heart of each living being, the atman reposes. One free from desire, with his mind and the senses composed, sees the glory of the atman and becomes absolved from grief.
Katha Upanishad Verse 1.2.23
This verse highlights that the Atman is not a subject for intellectual mastery. It cannot be reached through scholarly lectures, sharp intelligence, or extensive listening to scriptures. Rather, the Atman reveals its true nature only to the seeker who longs for it with a sincere and dedicated heart.
Sanskrit Verse
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ २३ ॥
Transliteration
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūm̐ svām || 23 ||
Translation
This atman is not to be attained by a study of the Vedas, nor by intelligence, nor by much hearing, but the atman can be attained, only by him who seeks to know it. To him, this atman reveals its true nature.
Valli 3
Katha Upanishad Verse 1.3.3
The “Chariot Analogy” is a central teaching where the Atman (Self) is represented as the lord of the chariot, the body is the vehicle, the intellect (buddhi) is the driver, and the mind is the reins.
Sanskrit Verse
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥
Transliteration
ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu |
buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3 ||
Translation
Know the atman as the lord of the chariot, the body as only the chariot, know also intelligence as the driver; know the minds as the reins.
Katha Upanishad Verse 1.3.4
In the chariot analogy, the senses are likened to horses traveling over the roads of sense-objects. The combination of the Atman, senses, and mind is what the wise call the “enjoyer” or the experiencing individual.
Sanskrit Verse
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥
Transliteration
indriyāṇi hayānāhurviṣayām̐ steṣu gocarān ।
ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ ॥ 4 ॥
Translation
The senses, they say, are the horses; the objects which they perceive, the way; the atman, the senses and the mind combined, the intelligent call the enjoyer.
Katha Upanishad Verse 1.3.6
When the intellect is possessed of discrimination and the mind is under control, the senses become obedient and disciplined, like good horses guided by an expert driver.
Sanskrit Verse
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥
Transliteration
yastu vijñānavānbhavati yuktena manasā sadā |
tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 6 ||
Translation
But of him who knows and has a mind always controlled, the senses are always controllable as the good horses of the driver.
Katha Upanishad Verse 1.3.8
The seeker who possesses discrimination, maintains a controlled and pure mind, reaches the final goal from which there is no rebirth.
Sanskrit Verse
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥
Transliteration
yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ |
sa tu tatpadamāpnoti yasmādbhūyo n जायते || 8 ||
Translation
But he, who knows, who has his mind always under control and who is clean, reaches that goal from which he is not born again.
Katha Upanishad Verse 1.3.9
The person who has a discriminating intellect as the driver and a controlled mind as the reins reaches the end of the spiritual journey—the “highest place of Vishnu” or the Absolute Truth.
Sanskrit Verse
विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९ ॥
Transliteration
vijñānasārathiryastu manaḥpragrahavānnaraḥ |
so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam || 9 ||
Translation
But the man who has a discriminating intellect for the driver and a controlling mind for the reins, reaches the end of the road, i.e., that highest place of Vishnu.
Katha Upanishad Verse 1.3.14
A dramatic and eternal call to action: “Arise! Awake!“. Yama urges the seeker to seek out illumined teachers (Great Ones) and gain understanding. He warns that the spiritual path is as perilous and difficult to tread as the sharp edge of a razor, requiring unwavering wakefulness and perseverance.
Sanskrit Verse
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
क्शुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥
Transliteration
uttiṣṭhata jāgrata prāpya varānnibodhata |
kśurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti || 14 ||
Translation
Arise, awake; having reached the great, learn; the edge of a razor is sharp and impassable; that path, the intelligent say, is hard to go by.
Katha Upanishad Verse 1.3.16
The Valli concludes by affirming the spiritual merit of the teaching itself. Those who hear, repeat, or meditate upon the “Nachiketa story” as told by Death are glorified in the world of Brahman, signifying the transformative power of this ancient wisdom.
Sanskrit Verse
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६ ॥
Transliteration
nāciketamupākhyānaṃ mṛtyuproktam̐ sanātanam |
uktvā śrutvā ca medhāvī brahmaloke mahīyate || 16 ||
Translation
Hearing and repeating the old Nachiketa’s story told by Death, the intelligent man attains glory in the world of Brahman.
Valli 4
Katha Upanishad Verse 2.1.1
Yama explains that the senses are naturally oriented toward the external world, which distracts humanity from the inner Self. Only the “Dhira” (steady and wise seeker), driven by a desire for immortality, exercises the discipline to turn their vision inward to discover the Pratyagatman (the Inner Self).
Sanskrit Verse
पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्शुरमृतत्वमिच्छन् ॥ १ ॥
Transliteration
parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman |
kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakśuramṛtatvamicchan || 1 ||
Translation
The self-existent created the senses out-going: therefore, one sees outside and not the atman within. Some intelligent man, with his senses turned away, (from their object), desirous of immortality, sees the atman within.
Katha Upanishad Verse 2.1.3
The Atman is the ultimate ground of all experience. It is through the Self alone that one is able to perceive form, taste, smell, sound, touch, and pleasure. Nothing exists beyond this subtle perceiver.
2.1.3 is the first verse to use एतद्वैतत्
Sanskrit Verse
येन रूपं रसं गन्धं शब्दान्स्पर्शाँश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वैतत् ॥ ३ ॥
Transliteration
yena rūpaṃ rasaṃ gandhaṃ śabdānsparśām̐śca maithunān |
etenaiva vijānāti kimatra pariśiṣyate | etadvaitat || 3 ||
Translation
By which alone, one knows form, taste, smell, sounds, touch and the pleasures of the sexes; what remains here unknown to that. This verily is that.
Katha Upanishad Verse 2.1.5
The Atman is here described as the “honey-eater”—the true enjoyer of all experiences through the individual soul (jīva). Recognized as the lord of all time (past and future) and ever-present within, the realization of this Self removes all fear. This universal presence is indeed the “That” (Brahman) being sought.
Sanskrit Verse
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५ ॥
Transliteration
ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt | īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 5 ||
Translation
He who knows this Ātman, the honey- eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.
Katha Upanishad Verse 2.1.7
This verse identifies Aditi, the life-principle and soul of all deities, as the one who enters the heart and abides there with the elements.
Sanskrit Verse
या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७ ॥
Transliteration
yā prāṇena saṃbhavatyaditirdevatāmayī | guhāṃ praviśya tiṣṭhantīṃ yā bhูtebirvyajāyata | एतद्वै तत् ॥ ७ ॥
Translation
He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements—this verily is That.
Katha Upanishad Verse 2.1.10
This verse emphasizes the fundamental non-duality of existence. It asserts that the reality experienced “here” (in the physical/manifest realm) is identical to what is “there” (in the spiritual/unmanifest realm). One who falls into the trap of perceiving multiplicity and difference is caught in the cycle of birth and death, moving “from Death to Death.”
Sanskrit Verse
यदेवेह तदमुत्र यदेमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥
Transliteration
yadeveha tadamutra yadamutra tadanviha | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 10 ||
Translation
What indeed is here, is there; what there, that here again; from Death to Death he goes; who here sees, as if different.
Katha Upanishad Verse 2.1.12
The seat of the Individual Soul is identified as the heart. Although infinite, it is described as “the size of a thumb” to denote its focused presence within the human form. This Purusha is the master of time—past and future. One who realizes this eternal Lord transcends all fear.
Sanskrit Verse
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२ ॥
Transliteration
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati |
īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 12 ||
Translation
The Puruṣa (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That.
Valli 5
Katha Upanishad Verse 2.2.12
True and eternal bliss belongs only to the wise who perceive the one internal Ruler—the Atman—residing within their own heart. He who makes his one form diverse is the source of all joy.
Sanskrit Verse
एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति ।
तमात्मस्थं ये’नुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥
Transliteration
eko vaśī sarvebhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti |
tamātmasthaṃ ye’nupaśyanti dhīrāsteṣāṃ sukhaṃ śāśvataṃ netareṣām || 12 ||
Translation
Sole, controller, the internal atman of all living things who makes his own form diverse to the intelligent who realizes him as seated in the self, eternal bliss is theirs, not others.
Katha Upanishad Verse 2.2.13
The Atman is the eternal among ephemeral things and the consciousness among the conscious. He alone fulfills the desires of the many. Eternal peace belongs solely to the intelligent who perceive Him seated within themselves.
Sanskrit Verse
नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वतीनेतरेषाम् ॥ १३ ॥
Transliteration
nityo’nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān |
tamātmasthaṃ ye’nupaśyanti dhīrāsteṣāṃ śāntiḥ śāśvatīnetareṣām || 13 ||
Translation
Eternal among the ephemeral, conscious among the conscious, who, being one, dispenses desired objects to many, the intelligent who see him seated in their selves, to them, eternal peace, not to others.
Katha Upanishad Verse 2.2.15
The Self is the source of all illumination in the universe; it is the light that survives when all other lights—the sun, moon, stars, and fire—fail. Every manifested light in the universe is but a reflection of this supreme, self-effulgent Light. Neither the sun, moon, stars, nor fire shine there; it is by Its light alone that everything else is made visible.
Sanskrit Verse
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १५ ॥
Transliteration
na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto’yamagniḥ |
tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti || 15 ||
Translation
The sun does not shine there; nor do the moon and the stars, nor do these lightnings shine. How could this fire? Him shining, all shine after. All this shines by his light.
Valli 6
Katha Upanishad Verse 2.3.1
The universe is compared to an inverted tree, the Ashvattha, whose roots are in the pure, immortal Brahman (the root up and branches down). This ancient world-tree depends entirely on its source, and nothing can transcend it. This is the eternal Truth.
Sanskrit Verse
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वैतत् ॥ १ ॥
Transliteration
ūrdhvamūlo’vākśākha eṣo’śvatthaḥ sanātanaḥ |
tadeva śukraṃ tadbrahma tadevāmṛtamucyate |
tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvaitat || 1 ||
Translation
Root up and branches down is this ancient asvattha tree, that (its source) is pure. That is Brahman and that alone is called immortal. On that, do all worlds depend and none passes beyond that. This verily is that.
Katha Upanishad Verse 2.3.2
All life and movement in the cosmos are driven by the power of Brahman, described here as Prana or a “mighty terror” (the uplifted thunderbolt). Those who recognize this supreme governing principles become immortal.
Sanskrit Verse
यदिदं किंच जगत्सर्वं प्राण एजति निःसृतम् ।
महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २ ॥
Transliteration
yadidaṃ kiṃca jagatsarvaṃ prāṇa ejati niḥsṛtam |
mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti || 2 ||
Translation
All this universe evolved (from prana) moves while Prana is; a mighty terror, the thunderbolt uplifted; those who know this become immortal.
Katha Upanishad Verse 2.3.3
Even the most powerful cosmic forces perform their duties out of respect for the supreme Law. From fear of Brahman, fire burns, the sun shines, and Indra, Wind, and Death speed to their tasks.
Sanskrit Verse
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥
Transliteration
bhayādasyāgnistapati bhayāttapati sūryaḥ |
bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 3 ||
Translation
From fear of him, fire burns; from fear, the sun shines; from fear, Indra and Wind; and Death, the fifth, speeds.
Katha Upanishad Verse 2.3.6
The wise seeker recognizes that the senses are separate from the Atman and are produced separately. Understanding their rising and setting (their transient nature) and their distinction from the eternal Self, the intelligent man transcends grief.
Sanskrit Verse
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।
पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६ ॥
Transliteration
indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat |
pṛthagutpadyamānānāṃ matvā dhīro na śocati || 6 ||
Translation
The intelligent man knowing that the senses separately produced are distinct (from the atman) and also their rising and setting, does not grieve.
Katha Upanishad Verse 2.3.11
Yama providing the classical definition of Yoga: the firm holding back of the senses. One must remain watchful in this state, for Yoga (the union) is subject to coming and going if the attention wavers.
Sanskrit Verse
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥
Transliteration
tāṃ yogamiti manyante sthirāmindriyadhāraṇām |
apramattastadā bhavati yogo hi prabhavāpyayau || 11 ||
Translation
This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.
Katha Upanishad Verse 2.3.15
When all the psychological “knots” of the heart—ignorance, ego, and worldly attachment—are sundered while living, the seeker reaches immortality. This is the core and total instruction of this ancient wisdom.
Sanskrit Verse
यथा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्यो’मृतो भवत्येतावद्ध्यनुशासनम् ॥ १५ ॥
Transliteration
yathā sarve prabhidyante hṛdayasyeha granthayaḥ |
atha martyo’mṛto bhavatyetāvaddhyanuśāsanam || 15 ||
Translation
When here all the knots of the heart are sundered, then the mortal becomes immortal. Thus, much, the instruction.