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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.  

* 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=":1">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 who can be the 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=":1">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 who can be the preceptor of Atmavidya.

* 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=":1" /><ref name=":2">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=":1" /><ref name=":2">Sastri, Sitarama (1928) ''The Katha and Prasna Upanishads And Sri Sankara's Commentary.'' Madras: The India Printing Works</ref>

 

* 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=":2" /><ref>Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1].'' Calcutta: Advaita Ashrama </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=":2" /><ref name=":3">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>

 

It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

https://ia800301.us.archive.org/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English.pdf

https://ia800301.us.archive.org/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English.pdf