Written by London Swaminathan

Post No. 15,973

Date uploaded in London – 11 July 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Part – 8

46

अशब्दमस्पर्शमरूपमव्ययं तथाऽरसन्नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते ॥ १५ ॥

aśabdamasparśamarūpamavyayaṃ tathā’rasannityamagandhavacca yat |
anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhātpramucyate || 15 ||

15. Which is soundless, touchless, formless, undecaying, so tasteless, eternal and scentless, beginningless, endless, beyond the Mahat, and constant, knowing that, man escapes from the mouth of Death.

or

Asabdam asparsam aroopam avyayam,

            tathaa arasam nityam agandhavat cha yat I

Anaadi anantam mahatah param dhruvam

            nichaayya tat mrityu-mukhaat pramuchyate II  Katha Upanishad (1.3.15)

This is soundless, touchless, colorless, tasteless, smell-less, beginningless, endless, decayless, deathless, changeless, and beyond Mahat.  Having clearly known that, one is totally freed from the jaws of death. (1-3-15)

Athma is without sound, without touch, without form, without taste, without smell.  So it is not available for outward perception by five jnanendriyas, ear, skin, eye, tongue and nose. It is without decay, and has no beginning or end; eternal and changeless;  subtler than Hiranyagarbha, Brahman with total subtle universe.  Realizing this Athma, one is freed from the notion “I am mortal, subject to death and decay”, which is called freedom from mortality.

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47

पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्शुरमृतत्वमिच्छन् ॥ १ ॥Katha Upanishad (2.1.1)

parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman |
kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakśuramṛtatvamicchan || 1 ||

1. 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 (2.1.1)

Or

parāñci khāni vyatṛṇat svayambhū-
stasmātparāṅpaśyati nāntarātman .
kaściddhīraḥ pratyagātmānamaikṣa-
dāvṛttacakṣuramṛtatvamicchan .. 1..

Yama said: The self-existent Supreme Lord inflicted an injury upon the sense-organs in creating them with outgoing tendencies; therefore, a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.

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48

तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १२॥

taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam .adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti .

Katha Upanishad (1.2.12)

1-2-12. Contemplating with a concentrated mind, weaned from all external objects on the atman, ancient, hard to see, lodged in the inmost recess, located in intelligence, and seated amidst miserable surroundings, the intelligent man renounces joy and grief.

Or

  Hidden Nature: The Self (Atman) is described as “difficult to be seen” (durdarśam), deeply hidden/mysterious (gūḍham), and residing in the secret cave of the heart (guhāhitaṃ).

  The Method (Adhyātma Yoga): The verse provides one of the earliest explicit references to yoga as a spiritual tool. Through adhyātmayogādhigamena (meditation on the inner Self), the seeker comprehends the divine Atman.

  Transcending Duality: Upon realizing this eternal Self, the wise person (dhīra) leaves both joy and sorrow (harṣaśokau jahāti) far behind, attaining absolute inner peace.

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49

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥

Katha Upanishad Verse 1.2.24

nāvirato duścaritānnāśānto nāsamāhitaḥ |
nāśāntamānaso vāpi prajñānenainamāpnuyāt || 24 ||

24. None who has not turned away from bad conducts whose senses are not under control, whose mind is not collected, or whose mind is not at rest, can attain this atman by knowledge. Katha Upanishad Verse 1.2.24

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50

.ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११ ॥

brahmaivedamamṛtaṃ purastādbrahma paścādbrahma dakṣiṇataścottareṇa |
adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvamidaṃ variṣṭham || 11 ||

11. All this before is immortal Brahman; certainly all behind is Brahman; all to the south and to the north; all bellow and all alone stretched out, i.e., extended, all this is certainly Brahman, the highest.

To be continued……………….

Tags- important, Upanishad mantras, part 8