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Though every living entity has an eternal association with Paramatma, why a Jiva falls into the cycle of birth and deaths living in the forms of different species of life, is a question that has been answered explored by the rishis of Sanatana Dharma. In Kathopanishad, Yama answers this question saying some people assume rebirth as the act of Karma or destiny (due to one's own actions) while others blame the Paramatma for pushing jiva into different forms of life (due to other's actions).  

Though every living entity has an eternal association with Paramatma, why a Jiva falls into the cycle of birth and deaths living in the forms of different species of life, is a question that has been answered explored by the rishis of Sanatana Dharma. In Kathopanishad, Yama answers this question saying some people assume rebirth as the act of Karma or destiny (due to one's own actions) while others blame the Paramatma for pushing jiva into different forms of life (due to other's actions).  

In this Upanishad, Yama discusses the role of Paramatma in Jiva as an indwelling Supreme Soul and its impact on Jiva’s rise and fall.<ref name=":02">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>

In this Upanishad, Yama discusses the role of Paramatma in Jiva as an indwelling Supreme Soul and its impact on Jiva’s rise and fall.<ref name=":022">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:​Sahitya Prakashana​.</ref>

== Karma and Punarjanma ==

== Karma and Punarjanma ==

What is the fate of Jiva after death of the physical body? Not all Jivas follow the same course of journey. According to the Karma Siddhanta which is the foundation of Sanatana Dharma, this universe abounds with numerous people born in various environments, with various levels of thinking, intelligence and physical bodies primarily attributed to the karma and upasana ( kind of worship) that each individual Jiva has performed.  

What is the fate of Jiva after death of the physical body? Not all Jivas follow the same course of journey. According to the Karma Siddhanta which is the foundation of Sanatana Dharma, this universe abounds with numerous people born in various environments, with various levels of thinking, intelligence and physical bodies primarily attributed to the karma and upasana ( kind of worship) that each individual Jiva has performed.  

Every birth has some meaning, while some assume the body of sthavara or immovable body (rocks, trees), others assume the jangama or movable bodies (animals, insects). According to the ||karma siddhanta, all living entities have the current life based on their karma and through all these journeys Paramatma travels with the Jivatma<ref name=":02" />.

Every birth has some meaning, while some assume the body of sthavara or immovable body (rocks, trees), others assume the jangama or movable bodies (animals, insects). According to the ||karma siddhanta, all living entities have the current life based on their karma and through all these journeys Paramatma travels with the Jivatma<ref name=":022" />.

== Atmatattvam ==

== Atmatattvam ==

After procuring two boons from Yama, Nachiketa asks Yama to impart the knowledge of Atma (Self) for his third boon. Setting aside Yama's offer of various worldly pleasures of sons, cattle and kingdoms, Nachiketa implores Yama to impart the secrets of death to him. Greatly pleased by Nachiketa's steadfastness, Yama starts with the explanation of [[Shreyas (श्रेयस्) and Preyas (प्रेयस्)|Shreyas and Preyas]]. He extols the greatness of a student like Nachiketa and describes the gunas a sadhaka should have to seek such a difficult subject.  

After procuring two boons from Yama, Nachiketa asks Yama to impart the knowledge of Atma (Self) for his third boon. Setting aside Yama's offer of various worldly pleasures of sons, cattle and kingdoms, Nachiketa implores Yama to impart the secrets of death to him. Greatly pleased by Nachiketa's steadfastness, Yama starts with the explanation of [[Shreyas (श्रेयस्) and Preyas (प्रेयस्)|Shreyas and Preyas]]. He extols the greatness of a student like Nachiketa and describes the gunas a sadhaka should have to seek such a difficult subject.  

=== प्रोक्तः ===

=== प्रोक्तः ===

* न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥ (Kath. Upan. 1.2.8)  

* न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥ (Kath. Upan. 1.2.8)  

Meaning - Yama says "Knowledge of Atma (Brahman, Self) when explained by one who is covered by (possesses) worldly knowledge, who thinks of it (self) in diverse ways, it cannot be grasped. To those seeking Atmavidya, such a man is one with an inferior intellect. When explained by a preceptor who attains oneness with Brahman, there exists no scope of doubts, as subtler than the measure of atom, Atma is not sought by argument or tarka.<ref>Saraswati, Sw. Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":12">Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref> Here Yama explains the qualities of a preceptor of Atmavidya.

Meaning - Yama says "Knowledge of Atma (Brahman, Self) when explained by one who is covered by (possesses) worldly knowledge, who thinks of it (self) in diverse ways, it cannot be grasped. To those seeking Atmavidya, such a man is one with an inferior intellect. When explained by a preceptor who attains oneness with Brahman, there exists no scope of doubts, as subtler than the measure of atom, Atma is not sought by argument or tarka.<ref>Saraswati, Sw. Sivananda, (1936). ''Dialogues from Upanishads.''Amritsar: Em. Airi, Editor Ideal Home Magazine.</ref><ref name=":122">Vasu, Siris Chandra. (1905). ''[https://archive.org/stream/KathaUpanisad/Katha_upani%E1%B9%A3ad#page/n11/mode/1up Kathopanishad].'' Allahabad: Allahabad Press.</ref> Here Yama explains the qualities of a preceptor of Atmavidya.

=== आत्मगुण ===

=== आत्मगुण ===

* तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति ॥ १२॥ (Kath. Upan. 1.2.12)

* तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति ॥ १२॥ (Kath. Upan. 1.2.12)

Meaning : Contemplating on the "It", a wise person, leaves behind grief and sorrow, when he perceives it by a concentrated mind, weaned from all external objects. He then realizes "it" as the ancient, hard to be seen (seated amidst worldly miseries it is hard to be seen), unfathomable, concealed (as it is covered by modifications of consciousness caused by worldly objects) and hidden in the innermost recess of the cave of the heart. Here the physical nature and qualities of Atma is explained.<ref name=":12" /><ref name=":22">Sastri, Sitarama (1928) ''The Katha and Prasna Upanishads And Sri Sankara's Commentary.'' Madras: The India Printing Works</ref>

Meaning : Contemplating on the "It", a wise person, leaves behind grief and sorrow, when he perceives it by a concentrated mind, weaned from all external objects. He then realizes "it" as the ancient, hard to be seen (seated amidst worldly miseries it is hard to be seen), unfathomable, concealed (as it is covered by modifications of consciousness caused by worldly objects) and hidden in the innermost recess of the cave of the heart. Here the physical nature and qualities of Atma is explained.<ref name=":122" /><ref name=":222">Sastri, Sitarama (1928) ''The Katha and Prasna Upanishads And Sri Sankara's Commentary.'' Madras: The India Printing Works</ref>

=== आत्मज्ञानफलम् ===

=== आत्मज्ञानफलम् ===

* एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य ।स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥ (Kath. Upan. 1.2.13)

* एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य ।स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥ (Kath. Upan. 1.2.13)

Meaning : Yama continues - Having heard and well-grasped, separating this righteous Self (from the body etc) and attaining the subtle thing, that mortal rejoices, for he has attained that which is the cause of (मोदनीयँ ) happiness. Here Yama explains that one who removes his mind from all the external worldly diversions and immerses himself into the Self, for such a wise person mokshadwara (gates to the abode of Brahman) are thrown open. <ref name=":22" /><ref name=":32">Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1].'' Calcutta: Advaita Ashrama </ref><ref>Rayaprolu, Lingana Somayaji (1992) ''Upanishad Chandrika, Vol 2'' Tirupati: Tirumala Tirupati Devasthanam</ref>

Meaning : Yama continues - Having heard and well-grasped, separating this righteous Self (from the body etc) and attaining the subtle thing, that mortal rejoices, for he has attained that which is the cause of (मोदनीयँ ) happiness. Here Yama explains that one who removes his mind from all the external worldly diversions and immerses himself into the Self, for such a wise person mokshadwara (gates to the abode of Brahman) are thrown open. <ref name=":222" /><ref name=":322">Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1].'' Calcutta: Advaita Ashrama </ref><ref>Rayaprolu, Lingana Somayaji (1992) ''Upanishad Chandrika, Vol 2'' Tirupati: Tirumala Tirupati Devasthanam</ref>

=== ओङ्कारम् ===

=== ओङ्कारम् ===

* सर्वे वेदा यत्पदमामनन्तितपाँ्सि सर्वाणि च यद्वदन्ति ।यदिच्छन्तो ब्रह्मचर्यं चरन्तितत्ते पदँ् सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥ १५ (Kath. Upan. 1.2.15)

* सर्वे वेदा यत्पदमामनन्तितपाँ्सि सर्वाणि च यद्वदन्ति ।यदिच्छन्तो ब्रह्मचर्यं चरन्तितत्ते पदँ् सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥ १५ (Kath. Upan. 1.2.15)

Meaning: Yama speaks "The goal which all the Vedas unequivocally extol, which all acts of tapas (penances) speak of, desiring to achieve which one (sadhakas) leads a life of brahmacharya, that goal (word), I will comprehensively tell, is '''ॐ ॥ OM''' <ref name=":22" />

Meaning: Yama speaks "The goal which all the Vedas unequivocally extol, which all acts of tapas (penances) speak of, desiring to achieve which one (sadhakas) leads a life of brahmacharya, that goal (word), I will comprehensively tell, is '''ॐ ॥ OM''' <ref name=":222" />

* एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥ (Kath. Upan. 1.2.16)<blockquote>etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param । etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat ॥ 16॥ (Kath. Upan. 1.2.16)</blockquote>Meaning : This letter '''ॐ ॥ OM''' '''is Brahman''', this indeed stands for the supreme. Knowing which one letter, one obtains what he desires. The knowledge, untouched by the outer objects, reveals itself to the man of concentrated mind on the utterance of the word OM<ref name=":32" />.

* एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥ (Kath. Upan. 1.2.16)<blockquote>etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param । etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat ॥ 16॥ (Kath. Upan. 1.2.16)</blockquote>Meaning : This letter '''ॐ ॥ OM''' '''is Brahman''', this indeed stands for the supreme. Knowing which one letter, one obtains what he desires. The knowledge, untouched by the outer objects, reveals itself to the man of concentrated mind on the utterance of the word OM<ref name=":322" />.

 

 

नायँ हन्ति न हन्यते ॥ १९ (Kath. Upan. 1.2.19)

Mantras 17 to 25 of Kathopanishad (1st Adhyaya 2nd Valli) reveal आत्मतत्त्वम् ॥ Atmatattva elucidated by Yama. Some of the most discoursed mantras are given in this Upanishad.  

नायँ हन्ति न हन्यते ॥ १९

अणोरणीयान्महतो महीया-नात्माऽस्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥ २० (Kath. Upan. 1.2.20)

नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन ।यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३

नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन ।यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३ (Kath. Upan. 1.2.23)

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ (Kath. Upan. 1.2.24)

First Adhyaya Third Valli mantra 15  

First Adhyaya Third Valli mantra 15