Indian Antiquary Vol 58

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 11

JANUARY, 1929 ]
KATHAKA UPANISAD
This immoveable holding of the senses they understand as ascetic praction 101, Then one becomes concentrated 20%. Yoga verily is the origin and the absorption into Brahman)908 (11)
It is not possible to find him by speech or mind or even with the eye. Otherwise than from one saying he exists' how could it be understood 104 (12)
Only by the words : 'he exists' is he to be understood and by the real essence of both 305 ; when he has been understood by he exists' then his real essence becomes clear. (13)
When all the desires abiding in his heart are getting untied then mortal man becomes immortal, in himself306 he attains Brahman.S07 (14)
When in this world all the ties of the heart become severed then mortal man becomes immortal. Thus for the instruotion. (15)
Hundred and one are the veins of the heart; one of them passes out at the top of the head. Going upwards by means of that one, one reaches immortality. The other ones are for departing in all directions.308 (16)
The Spirit with the greatness of a thumb, the interior Atman, always abides in the heart of men.309 That one should with firmness draw out from one's body like a reed from a (sheath of) muñija-grass.310 That one should know as bright and immortal; that one should know as bright and immortal. (17)
When Naoiketas had obtained this knowledge, taught by Death and the whole of Yoga. regulations, he found Brahman and became free from passion 311 and immortal. And so does another one who comes to know the highest soul.313 (18)
Let it (or him ) help us both together ; let it be of use to us both together, let us together exercise our strength; let our studies bring us both glory; let us not become enemice 113
Om ! Peace! Peace! Peace !
301 This is the sense of the word yoga that, in ZDMG. Ixv, 840 sq., I have ploaded for in accordance with Indian sources. My suggestion has later on been fully endorsed by Edgerton, AJPh., xlv, 39 n.
203 apramatta. Yoga, as we well know, is defined as cittavrttinirodha (Yogasdira i, 2) the restriction of the fluctuations of mind'.
308 prabhandpyayau. was entirely misunderstood by Bohtlingk. Whitney's 'beginning and and does not tell us very much. Professor Goldner translates : denn Yoga ist entstehen einer neuen (Innerwalt) sund Vergehen (der Aussenspelt). However, in Sat. Br. X, 6, 2, 14 modpyaya undoubtedly means 'absorption in one's sell' and Samkars on Svet. Up. vi, 10 quite correctly explains brahmdpyaya by (brahmany) elfbhdoah. Thus it must mean also here 'abeorption' (vis., in Brahman). But the Universe is also created by the yoga of the Creator. Thus yoga is the ruling principle of the Universe.
204 Only Professor Geldner seems to me to have correctly interpreted the second line. 305 This is far from cloar; but 'both 'must mean Brahman and Atman, whose real essence is identical. 306 atra; & in diesem (Leib) according to Professor Geldner. 907 This verso = Bph. Ar. Up. iv, 4, 7. 308 This verse = Chand. Up. viii, 6, 8.
* 309 On this lino of. Windisch, S.B. 1891, p. 165. Kern, S.B. 1891, p. 87, suggested hopdi sanivigal, we might just a wall read hydaye nivifah.
310 This comparison is fairly frequent, of. A.V. iii, 23, 2; Sat. Br. iv, 8, 8, 16, Kaud.8. 33,2 etc. The two lingo are identionl with Svel. Up. iii, 13 a-b.
311 Bohtlingk ruggested vijaro instead of virajo, which soms & happy conjecture, though perhapa not wholly convincing.
313 On the lato origin of this verse of. Whitney, L.c. p. 119.
313 Both must moun toucher and pupil. These words ooour slo at the end of the Toittiriya Upanusad and Taitairlya Aranyakan