Chariot Analogy from Katha Upanishad – Sanskrit – Hindi – English

 

Namaste,

In Katha Upanishad Adhyāya 1, Valli 3 slokas 3-5, we find an analogy of a chariot. This analogy is further extended in later slokas upto sloka 15 to explain the importance of power of discrimination, a controlled, focused and purified mind in realising the ‘Parama Pada’ of Viṣṇu who is Vyāpaka Paramātmā or omnipresent Paramātmā. Last two slokas 16 and 17 of this valli gives the phala shruti or the fruit of following what is being said, which is the parama pada.

This analogy is popularly depicted on the cover page of Bhagavad Gītā with Bhagavāna Kṛṣṇa as Charioteer of Arjuna’s chariot.  

The translation follows Śānkara Bhāshya i.e. commentary by Śrī Ādi Śankarāchāryā jī on Kathopanishad

 

(Image Credits)

The analogy describes -

Ātmā (Jīva) is the Rathī (owner),

Ratha (Chariot) is the Body

Sārathi (charioteer, driver of car) is the Buddhi (Intellect)

Pragah (reins) – rope used to control horses)  is the Mana (mind)

Horses represent Indriyas (5 senses)

If we imagine horses as senses, then their viṣhayas (subject matter) is the road. The road represents the path (of 5 senses) i.e. path which 5 senses drag the mind

And Ātman associated with body, 5 senses and mind is the bhoktā enjoyer (of subject matter).

 

Comments:

Ātmā associated with mind, body and 5 senses is known as Jīva because it associates itself with mind, body and 5 senses and experiences the world and thinks of the body as it’s own. By associating with the karma of body and mind, it accepts the fruits of karma. It experiences this world. Due to this sense of being an experiencer, and doer, it develops a sense of individuality which is known as Ego. All this happens due to the ignorance of one‘s true nature. This ignorance i.e. Ajñāna (agyana) is the root cause of suffering. So one must control outward looking senses via rein of mind. These senses constantly try to run in different directions which attract them. It is the intellect which convinces mind to keep the senses under check. This intellect is represented by the driver of chariot. In our case the intellect is Kṛṣṇa (Krishna), who represents awakened intellect (prajñā or Pragya). This enlightened Prajñā is nothing but Brahman  says a mahāvākya Prajñānam Brahman. The ruler of the entire chariot is the Jīva represented by Arjuna. This Jīva has to control the entire chariot with his awakened intellect by being a witness and realising one‘s true nature. The way described is the Advaitic way. Another way, the devotional way says, one must let Īshvara control the whole chariot i.e. body, mind, reins and horses. When Īshvara is controlling the chariot, our job, as a jīva is to surrender to Īshvara and let him drive the entire chariot. Surely, we will realise our true nature and know Brahman.  

 

We will now begin the translation of slokas in Hindi and English along with Mūla sanskrit slokas.

 

कठोपनिषद Kathopanishad, Adhyaya 1, Valli 3 (Part 1, Canto 3)

– Ratha Rupaka (Symbolism) Chariot Analogy

 

Sources: Katha Upanishad (कठ उपनिषद)

Sanskrit Slokas: https://sanskritdocuments.org/doc_upanishhat/katha.html

Hindi Translation: Gita Press, Pages 238-254

English Translation: Adapted from Translation by Vidyavachaspati V. Panoli (Page 47)

 

शरीरादिसे सम्बन्धित रथादि रूपक – Body etc related Chariot analogy

आत्मानः रथिनं विदि शरीरः रथमेव तु।

बुद्धि तु सारथिं विचि मनः प्रग्रहमेव च।॥१.३.३॥

 

तू आत्माको रथी जान, शरीरको रथ समझ, बुद्धिको सारथी जान और मनको लगाम समझ ॥ १.३.३॥ - कठोपनिषद्

Ka.Up. 1-III-3. Know the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.

 

इन्द्रियाणि हयानाहूर्विषयाःस्तेषु गोचरान्‌ ।

आत्सेन्दरियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ १.३.४॥

 

विवेकी पुरुष इन्द्रियोंको घोड़े बतलाते हैं तथा उनके घोड़ेरूपसे कल्पना किये जानेपर विषयोंको उनके मार्ग बतलाते हैं और शरीर, इन्द्रिय एवं मनसे युक्त आत्माको भोक्ता कहते हैं ॥१.३.४॥ - कठोपनिषद्

 

Ka.Up. 1-III-4. The wise when symbolize senses as horses, symbolize the path as their Viṣaya (objects which attract senses). When Ātmā is attached to mind and senses, the wise call it as bhoktā, the enjoyer of fruit i.e. Jīva.

 

अविवेकीकी विवशता – Helplessness of Ignorant Person with mind control

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ १.३.५॥

 

किन्तु जो [बुद्धिरूप सारथी] सर्वदा अविवेकी एवं असंयतचित्तसे युक्त होता है उसके अधीन इन्द्रियाँ इसी प्रकार नहीं रहतीं जैसे सारथीके अधीन दुष्ट घोड़े ॥ १.३.५॥ - कठोपनिषद्

 

Ka.Up. 1-III-5. But whoso is devoid of discrimination and is possessed of an uncontrolled and unfocused mind – his senses are uncontrollable like the vicious horses of a driver.

 

विवेकीको स्वाधीनता – Self Dependency of a Wise Person with mind control

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा।

तस्येन्द्रियाणि वश्यानि सदश्चा इव सारथेः ॥ १.३.६॥

 

परन्तु जो [बुद्धिरूप सारथी] कुशल और सर्वदा समाहितचित्त रहता है उसके अधीन इन्द्रियाँ इस प्रकार रहती हैं जैसे सारथीके अधीन अच्छे घोड़े ॥ १.३.६ ॥ - कठोपनिषद्

 

1-III-6. But whosoever is discriminative and possessed of a mind ever under control [and focused on goal] – his senses are controllable like the good horses of a charioteer.

 

अविवेकीकी संसारप्राप्ति – Ignorant one Constantly Attains Samsāra

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।

न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ १.३.७॥

 

किन्तु जो अविज्ञानवान्‌, अनिगृहीतचित्त और सदा अपवित्र रहनेवाला होता है वह उस पदको प्राप्त नहीं कर सकता, प्रत्युत संसारको ही प्राप्त होता है ॥ १.३.७॥ - कठोपनिषद्

 

Ka.Up. 1-III-7. But whosoever is devoid of a discriminating intellect, possessed of an unrestrained mind and has impure mind [attracted towards worldly objects], does not attain the ultimate goal [of Self Realisation], but goes back to samsāra [in next life after death].

 

विवेकीकी परमपरा – Self Disciplined one attains the Supreme State

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः।

स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥। १.३.८ ॥

 

किन्तु जो विज्ञानवान, संयतचित्त और सदा पवित्र रहनेवाला होता है तो उस पदको प्राप्त कर लेता है जहाँसे वह फिर उत्पन्न नहीं होता ॥ १.३.८ ॥ - कठोपनिषद्

 

Ka.Up. 1-III-8. But whosoever is possessed of a discriminating intellect and a restrained, controlled and focused mind, and has a purified mind, attains that goal [of Self Realisation] from which he is not born again [in samsāra].

 

किं तत्पदमित्याह-- | वह पद क्या है ? इसपर कहते हैँ – What is that Pada (State of Self Realisation? ) Shruti says -

 

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।

सोऽध्वनः पारमाप्नोति तद्धिष्णोः परमं पदम्‌॥ १.३.९॥

 

जो मनुष्य विवेकयुक्त बुद्धि-सारथीसे युक्तं ओर मनको वशे रखनेवाला होता है वह संसारमार्गसे पार होकर उस विष्णु (व्यापक परमात्मा) -के परमपदको प्राप्त कर लेता है ॥ १.३.९॥ - कठोपनिषद्

 

Ka.Up. 1-III-9. But the man who has a discriminating intellect as his driver (charioteer), and a controlled-mind as the reins, reaches the end of the path – that supreme state of Vishnu – vyāpaka pramātmā (omnipresent Paramātmā). [This state is the state of Self Realisation]

 

इद्धियादिका तारतस्य – Order of Subtleness of Senses, etc

इन्दियेभ्यः परा द्यथा अर्थेभ्यश्च परं मनः

मनसस्तु परा बुद्र्बुद्धेरात्मा महान्परः ॥ १.३.१० ॥

 

इन्दियोकी अपेक्षा उनके विषय श्रेष्ठ है, विषयोसे मन उत्कृष्ट है, मनसे बुद्धि पर है ओर बुद्धिसे भी महान्‌ आत्मा (महत्त्व,  महत तत्व) उत्कृष्ट है ॥ १.३.१० ॥ - कठोपनिषद्

 

Ka.Up. 1-III-10. The sensory objects are subtler than the senses, and subtler than the sensory objects is mind. Intellect is subtler than mind and subtler than intellect is Mahat [tattva, the Hiranyagarbha].

 

Note: In Sānkhya Kārikā 3, and at other places in various Puraṇās and in Gītā, Mahat is at times referred to as Buddhi. Mahat is the first product of Prakriti as per Sānkhya Philosophy. It is the cause of Ahamkāra (ego).

 

महतः परमव्यक्तमव्यक्तात्पुरुष: परः।

पुरुषान्न परं किंचित्सा काष्ठा सा परा गति:॥ १.३.११॥

 

महत्तत्त्वसे अव्यक्त (मूलप्रकृति) पर है और अव्यक्तसे भी पुरुष पर है। पुरुषसे पर और कुछ नहीं है। वही [सूक्ष्मत्वकी] परा काष्ठा (हद) है, वही परा (उत्कृष्ट) गति है ॥१.३.११॥ - कठोपनिषद्

 

Ka.Up. 1-III-11. The unmanifested, Mula Prakriti (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the unmanifested [Mula Prakriti] is Purusha. There is nothing subtler than Purusha. That is the end, that is the supreme goal.

 

आत्मा सूक्ष्मबुद्धिय्राह्म है – Ātman can be known via Subtle Intellect

एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।

दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १.३.१२॥

 

सम्पूर्ण भूतोंमें छिपा हुआ यह आत्मा प्रकाशमान नहीं होता। यह तो सूक्ष्मदर्शी पुरुषोंद्रारा अपनी तीव्र और सूक्ष्मबुद्धिसे ही देखा जाता है ॥ १.३.१२॥ - कठोपनिषद्

 

Ka.Up. 1-III-12. This Ātmā / Ātman / Self, hidden in all beings does not shine (manifest, but is hidden). However, it is seen (experienced) by seers of subtle and pointed intellect capable of perceiving subtle objects.

 

लयचिन्तन – Musings on Laya (Merging) of various faculties like senses, mind, etc in Ātman

 

तत्प्रतिपत्त्युपायमाह-- अब उसकी प्राप्तिका उपाय बतलाते हैं--

 

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।

ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १.३.१३॥

 

विवेकी पुरुष वाक्-इन्द्रियका मनमें उपसंहार करे, उसका प्रकाशस्वरूप बुद्धिमें लय करे, बुद्धिको महत्तत्त्ममें लीन करे और महत्तत्त्वको शान्त आत्मामें नियुक्त करे ॥ १.३.१३॥ - कठोपनिषद्

 

Ka.Up. 1-III-13. Let the wise man of discrimination merge speech, etc senses in his mind, merge that (mind) into the Prāgya (intellect) and the intellect into the Mahat. (Let him then) merge the Mahat into the peaceful Self.

 

Note: Here, Intellect i.e. Prāgya is said to be ātman. This is not the Real Self. There are instances in which mind is taken as ātman. Bhagavad Gītā Chapter 6 has the name Ātma Sayyam Yoga. Here Ātmā means mind and the title of chapter means Self Control or Mind Control.

 

उद्बोधन (उद्‌बोधन) – Awakening Call

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत।

क्षुरस्थ धारा निशिता दुरत्यया

दुर्गं पथस्तत्कवयो वदन्ति ॥ १.३.१४॥

 

[अरे अविद्याग्रस्त लोगो !] उठो, [अज्ञान-निद्रासे] जागो, और श्रेष्ठ पुरुषोंके समीप जाकर ज्ञान प्राप्त करो। जिस प्रकार छुरेकी धार तीक्ष्ण और दुस्तर होती है, तत्त्वज्ञानी लोग उस मार्गको वैसा ही दुर्गम बतलाते हैं ॥ १.३.१४॥ - कठोपनिषद्

 

Ka.Up. 1-III-14. Arise, awake, and learn by approaching the exalted ones, for that path is sharp as a razor’s edge, impassable, and hard to go by, say the wise.

 

Alternate translation:

Ka.Up. 1-III-14. Arise [O the ignorant ones], awaken [from the ignorance-sleep], and learn [the supreme knowledge of the Self] by approaching the exalted ones, for that path is sharp as a razor’s edge, difficult to walk [by oneself], and hard to go by, say the wise.

 

Note: This is the famous sloka often sung for awakening the spirit and for motivation. Swami Vivekananda also quoted this sloka.

 

निर्विशेष आत्मज्ञानसे अमृतत्वप्राति – Nectar of Immortality through knowledge of attributeless Ātman 

अशब्दमस्पर्शमरूपमव्ययं

तथारसं नित्यमगन्धवच्च यत्‌।

अनाझनन्तं महतः परं श्वुवं

निचाय्य तन्‍्मृत्युमुखात्प्रमुच्यते ॥ १.३.१५॥

 

जो अशब्द, अस्पर्श, अरूप, अव्यय तथा रसहीन, नित्य और गन्धरहित है; जो अनादि, अनन्त, महत्तत्त्व्से (महत् तत्वसे ) भी पर और ध्रुव (निशच्चल) है उस आत्मतत्त्वको जानकर पुरुष मृत्युके मुखसे छूट जाता है ॥ १.३.१५॥ - कठोपनिषद्

 

Ka.Up. 1-III-15. By knowing that [Ātma Tatva] which is beyond sound, beyond touch, beyond form, undecaying, so also beyond taste, eternal, beyond odor, beginningless, endless, subtler than Mahat and is immovable and stable (druva), man is liberated from the jaws of death.

 

Note: a-shabda etc is translated as Beyond Sound. It can also be written soundless (as the original Translator V.V. Panoli as translated). It can also be translated as in which there is no sound or absence of sound. Beyond Sound, Beyond touch, etc indicates that Ātman is beyond the grasp of 5 senses. It is beyond prakriti and so cannot be known via senses. It also indicates that Ātman is peaceful and so there is no sound, etc inside it. It is pure consciousness. It is Brahman.

 

प्रस्तुतविज्ञानस्तुत्यर्थमाह - अब प्रस्तुत विज्ञानकी स्तुतिके – Now, in praise of Vigyana (knowledge of Self Realisation)

श्रुति:-- लिये श्रुति कहती है— hence the shruti (Upanishad) says -

 

अद्भुत विज्ञानकी महिमा – Glory / Fruit of this divine knowledge of Self Realisation

नाचिकेतमुपाख्यानं.. मृत्युप्रोक्त सनातनम्‌ ।

उक्त्वा श्रुत्वा च मेधावी ब्रहालोके महीयते ॥ १.३.१६॥

 

नचिकेतद्वारा प्राप्त तथा मृत्युके कहे हुए इस सनातन विज्ञानकों कह और सुनकर बुद्धिमान्‌ पुरुष ब्रह्मलोकमें महिमान्वित होता है ॥ १.३.१६॥ - कठोपनिषद्

 

Ka.Up. 1-III-16. Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahmā jī (the loka of Bhagavāna Brahmā).

 

य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।

प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।

तदानन्त्याय कल्पत इति ॥ १.३.१७॥

 

जो पुरुष इस परमगुद्य ग्रन्थको पवित्रतापूर्वक ब्राह्मणोंकी सभामें अथवा श्राद्धकालमें सुनाता है उसका वह श्राद्ध अनन्त फलवाला होता है, अनन्त फलवाला होता है ॥१.३.१७॥ - कठोपनिषद्

 

Ka.Up. 1-III-17. Whosoever, becoming pure, causes this supreme secret to be recited before an assembly of the Brahmanas, or at the time of Sraddha, that (ceremony) secures for him infinite merits secures infinite merits.

 

Alternate Translation:

Ka.Up. 1-III-17. Whosoever, with pure heart, reverentially recites this top secret knowledge to the assembly of Brahmaṇas (Brahmins), or at the time of Shrādha (post death ceremony), [this holy act of reciting in Shrādha] secures him with infinite merit, infinite merit.   

 

इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥

कठ उपनिषद  की प्रथम अध्याय की तृतीय (तीसरी) वल्ली समाप्त हुई ।

Thus ends Third Valli of Adhyāya One of Katha Upanishad

(Thus ends third Canto of Chapter One of Katha Upanishad.)

 

Hari OM