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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" />.

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 ==

== Atmaswaroopam ==

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 ===

=== 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=":122" /><ref name=":222">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 are 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=":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 name=":0">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 name=":0">Rayaprolu, Lingana Somayaji (1992) ''Upanishad Chandrika, Vol 2'' Tirupati: Tirumala Tirupati Devasthanam</ref>

=== ओङ्कारम् ===

=== '''ॐ ॥''' 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=":222" />

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" />

=== आत्मतत्त्वम् ===

=== आत्मतत्त्वम् ===

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

Mantras 17 to 25 of Kathopanishad (1st Adhyaya 2nd Valli) reveal the आत्मतत्त्वम् ॥ Atmatattva elucidated by Yama. Some of the most discoursed mantras are given in this Upanishad.  <blockquote>न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।अजो नित्यः शाश्वतोऽयं पुराणोन हन्यते हन्यमाने शरीरे ॥ १८ (Kath. Upan. 1.2.18)</blockquote>Meaning : Atma is neither born nor dies, does not originate from any cause, nor does it give rise to anything, It is अजः ॥ birthless, नित्यः ॥ eternal, शाश्वतः॥ everlasting, पुराणः॥ ancient (time immemorial). It is not killed - nor injured even when the body is killed.<ref name=":322" /><blockquote>नायँ हन्ति न हन्यते ॥ १९ (Kath. Upan. 1.2.19)</blockquote>Meaning : Atma (It) does not kill nor gets killed.  <blockquote>अणोरणीयान्महतो महीया-नात्माऽस्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥ २० (Kath. Upan. 1.2.20)</blockquote>Meaning : Atma is subtler than the subtle forms (atoms), greater than the greater substances (such as earth), deeply seated in the heart of every living creature (from Brahma down to an insect). A desireless man (one whose consciousness has been diverted from all external objects, seen or unseen) sees (directly realizes), the glory of Atma, absolved from grief (becomes composed).<ref name=":222" /><ref name=":0" />

* न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।अजो नित्यः शाश्वतोऽयं पुराणोन हन्यते हन्यमाने शरीरे ॥ १८ (Kath. Upan. 1.2.18)

Meaning : Atma is neither born nor dies, does not originate from any cause, nor does it give rise to anything, It is अजः ॥ birthless, नित्यः ॥ eternal, शाश्वतः॥ everlasting, पुराणः॥ ancient (time immemorial). It is not killed - nor injured even when the body is killed.<ref name=":322" />

Thus, Atma is beyond measurement. This is a famous mantra that is widely quoted to explaining the subtle form of Atma.<blockquote>आसीनो दूरं व्रजति शयानो याति सर्वतः ।कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१॥ (Kath. Upan. 1.2.21)</blockquote>Meaning : Sitting (at one place), it can go far, lying down yet It can go everywhere. Who else but I can comprehend that joyful and joyless (mutually opposed qualities) Atma (here Devam represent the Supreme state). <ref name=":322" />  

It is only by persons of subtle intellect and learning that the Atman can be known. Thus, Atma is untouched by the experiences of bodily states which are of mutually opposing nature.<ref name=":0" /><blockquote>अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२ (Kath. Upan. 1.2.22)</blockquote>Meaning : The wise man, who knows the Atman, as bodiless Self amidst perishable bodies (of devatas, pitrs, humas), seated as permanent amidst impermanent, realizes the greatness and all-pervading nature (of the Self), and so does never have sorrow or grief.<ref name=":1" /><ref name=":322" /><blockquote>नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन ।यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूँ् स्वाम् ॥ २३ (Kath. Upan. 1.2.23)</blockquote>Meaning : Atma cannot be attained through study of many Vedas, nor the intellect, nor upon extensive listening (of texts). It's true nature can be revealed by Atma of that aspirant who seeks for and prays to it.<ref name=":322" /><blockquote>नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ (Kath. Upan. 1.2.24)</blockquote>Meaning : None who has not turned away from bad conduct, whose senses are not under control, whose mind is not collected, or whose mind is not at rest, can attain this Atma.<ref name=":222" /><blockquote>अशब्दमस्पर्शमरूपमव्ययंतथाऽरसं नित्यमगन्धवच्च यत् ।अनाद्यनन्तं महतः परं ध्रुवंनिचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ (Kath. Upan. 1.3.15)</blockquote>Meaning : That (Atma) is without (attributes) sound, touch, form or shape, without decay, nitya (eternal), taste, and smell, which is without any beginning or an end, beyond Mahat (great). One who understands this  (atmatattva) as eternal is freed from the jaws of death.<ref name=":0" />   

 

 

 

It is only by persons of subtle intellect and learning that the Atman can be known. Thus, Atma is untouched by the experiences of bodily states which are of mutually opposing nature.<ref name=":0" />

* अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२ (Kath. Upan. 1.2.22)

Meaning : The wise man, who knows the Atman, as bodiless Self amidst perishable bodies (of devatas, pitrs, humas), seated as permanent amidst impermanent, realizes the greatness and all-pervading nature (of the Self), and so does never have sorrow or grief.<ref name=":1" /><ref name=":322" />  

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

Meaning : Atma cannot be attained through study of many Vedas, nor the intellect, nor upon extensive listening (of texts). It's true nature can be revealed by Atma of that aspirant who seeks for and prays to it.<ref name=":322" />  

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

Meaning : None who has not turned away from bad conduct, whose senses are not under control, whose mind is not collected, or whose mind is not at rest, can attain this Atma.<ref name=":222" />

 

अशब्दमस्पर्शमरूपमव्ययंतथाऽरसं नित्यमगन्धवच्च यत् ।अनाद्यनन्तं महतः परं ध्रुवंनिचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ (Kath. Upan. 1.3.15)

 

Meaning : That (Atma) is without (attributes) sound, touch, form or shape, without decay, nitya (eternal), taste, and smell, which is without any beginning or an end, beyond Mahat (great). One who understands this  (atmatattva) as eternal is freed from the jaws of death.<ref name=":0" />   

Further, many mantras (3 to 10) from the Ist Valli of 2nd Adhyaya and mantras 1,2,4,8 from the 2nd Valli of 2nd Adhyaya directly refer to the Atma tattva. In the third Valli many aspects are described such as -   

Further, many mantras (3 to 10) from the Ist Valli of 2nd Adhyaya and mantras 1,2,4,8 from the 2nd Valli of 2nd Adhyaya directly refer to the Atma tattva. In the third Valli many aspects are described such as -   

 

* Atma (chaitanya - consciousness) aids in Sarvavyavahara sadhana (tool to achieve all things or activities of life)  

Atma (chaitanya - consciousness) aids in Sarvavyavahara sadhana (tool to achieve all things or activities of life)

Karmagnana phala vaiphalyam

Karmagnana phala vaiphalyam