KATHOPNISHAD CHAPTER 3 SHLOKA 12

                                                                एष सर्वेषुभूतेषु 

                                                          गूढोऽऽत्मा न प्रकाशते। 

                                                           दृश्यतेत्वग्र्यया बुद्ध्या 

                                                       सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १2

                                                  ESH SARVESHU BHUTESHU

                                              GHUDH ATMA NA PRAKASHATE |

                                              DRUSHTE TWAGRAYA BUDHYA 

                                       SUKASHMAYA SUKASHMA- DARSHIBHIH ||12

                        THIS ATMAN IS HIDDEN IN ALL BEINGS AND II DOES NOT SHINE,

                                BUT IT IS SEEN BY SHARP AND SUBTLE INTELLECT ||12

     The last Shloka we were told that the Purusha is beyond everything and it is very subtle. Now in this Shloka we are told that the Atman is present in every living being and such that it is not obvious  and is hidden and with sharp and subtle intellect one can know it. So the question may -why is the Atman does not shine. and why do we need SPARP and SUBTLE Intellect.If President of America is in a crowd or a famous Actor is in a party, he or she would be obvious  and not hidden So why is Atman not easily recognized? There are 2 things that I would like to mention. One is that the Atman is the reason for everything which shines  and without it nothing can be seen . It is like the Sun -it throws the light on everything in this solar system  and without the light we could not see anything. So the Sun is needed for  us to see anything but we never think of the Sun as enlightening the whole world . The same is true for the Atman -it is needed for anything in living beings to have any perception. But the Atman is not like Sun which is very obvious in sky. Remember that anything that WE can perceive is NOT ATMAN. So the physical body that we can perceive , the mind that we can  perceive (mind is quite , agitated etc) or even Intellect  -all these things are not ATMAN . But the Atman is needed to throw LIGHT on these things for us to perceive these. So the Atman is present in every living being but it is very subtle and  hidden - hidden by our ignorance  and so we can ot see it . We need special intellect - sharp and subtle - to know it . 

    One of the problem with this is that if ANYTHING that we can perceive is NOT ATMAN OR SELF. So how can we PERCEIVE the ATMAN ?The answer is somewhat difficult to understand . But an example may help . If we have a mirror  and we have a reflection of the Sun in it that is how living beings are . The frame of the mirror is physical body and the Glass is the SUBTLE BODY  SUKSHMA SHARIR and the coating that is applied to the glass so it becomes mirror is the CAUSAL body or KARAN SHARIR  and the reflected Sun is the Atman . So if we reflect the Light from mirror to the Sun then that can be similar to the statement that with sharp and subtler Intellect one can perceive the Atman.  

KATHOPNISHAD CHAPTER 3 SHLOKA 11

                                              महतः परमव्यक्तमव्यक्तात्पुरुषः परः । 

                                          पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ 11

                      MAHATAH  PARAM  AVYKTAM  AVAKTYAT  PURUSHAH PARAH |

                     PURUSHAN NA PARAM KINCHIT SA KASHTA SA PARA GATIHI ||11

                      BEYOND THE GREAT- MAHAT IS UNMANIFESTED -AVYAKTA -

                                        BEYOND THE AVYAKATA IS PURUSHA,

                               BEYOND THE PURUSH THERE IS NOTHING AND

                            THAT IS BEST AND THAT IS THE HIGHEST GOAL ||11

     This Shlok is continuation od previous one but has more things added to it This has some information on the concept of origin of this universe. So the objects that we see are definitely Gross  and then senses that perceive them are little bit less gross. Then the mind that understands the nature of the objects is subtler  and the intellect that analyses it is still subtler. But now we are talking about beyond that. So in Hindu concept anything that can be perceived is object and not the CONSCIOUSNESS. So the gross objects are seen outside  and so they are not  and the sense organs are also perceived - i can see clearly or i may have poor vision-etc so they are not  and then the mind . We can perceive the changes in mind - quite mind , agitated mind etc so that is not and then the intellect - .We can see how intellect also changes  and so it is not. The consciousness is beyond it and when that is confined to a PHYSICAL body due to OUR IGNORANCE or MAYA, we call it JIVA. 

   In the beginning of the universe - the Big Bang there is Disturbance in the singularity. The singularity is the result of previous universe having dissolved and becoming ONE. There are 3 Gunas  and everything else. So with the disturbance or imbalance in the 3 Gunas or the Qualities, the new cycle starts . The MAHAT -GREAT, TATVA -PRINCIPLE is manifested. Beyond this Manifested is UN-manifested Principle  and beyond that is the ULTIMATE PRINCIPAL -the so called PURUSH or loosely translated in English as SPIRIT. There is NOTHING beyond the PURUSH. Some believe that the Purush and Prakruti or Nature are different . Other feel that they APPEAR different due to Maya or ignorance  and in fact there are ONE only. But anyway when they come together , new cycle starts.So all the Manifested Unverse is projection of the PURUSH  and THERE IS NOTHING BEYOND IT. AND THIS IS THE FANAL GOAL FOR ALL OF US. 

  ( The origin of 3 Gunas and 5 MAHABHUTE - Great Elements  and Mind , Intellect and Ego  and Chitta , - they all come from NATURE or Prakruti  and if the reader is interested then they can check my blog of Ptanjali Sutra Yoga .It is very interesting  and in my view it is similar to the Scientific Theory of Big Bang.)

KATHOPNISHAD CHAPTER 3 SHHLOKA 10

                                                          इन्द्रियेभ्यः परा ह्यर्था 

                                                           अर्थेभ्यश्च परं मनः । 

                                                           मनसस्तुपरा बुद्धि 

                                                         र्बुद्धेरात्मा महान्परः ॥ १0

                                          INDRIYEBHYAH  PARA HE ARTHA 

                                     ARTHEBHYAS   CHA  PARAM  MANAH |

                                            MANASAS TU PARA BUDDHIR

                                      BUDDHER ATMA MAHAN PARAH || 10

OBJECTS  ARE (PERCEIVED BY) SENSE ORGANS ARE SUPERIOR TO SENSES  AND MIND IS

                   SUPERIOR TO MIND AND INTELLECT IS SUPERIOR TO MIND AND

                                       BEYOND INTELLECT IS GREAT SELF||10   

   This Shloka is in a way simple except the first part. Many of us know that Mind- Intellect-Ego- self is more and more subtler  and may be superior. So how can the external sense objects be superior to the senses that perceive them ? The meaning of word ARTH in this shloka is taken as sense objects by many and then there is confusion. The senses perceive an OBJECT but in reality we perceive not the object but the characters of the object- which is referred to as ARTH . If I see a banana - I am not seeing a banana but my intellect has concluded that I am seeing a banana. In reality I am seeing a shape - form - color etc. by the sense organ -the eye  and that information is given to Mind and then with the experience from past the intellect analyses and knows that it is banana. The shape -form-color etc. are in that way superior to the senses . This can be also applied to other senses ear and sound , touch  and smell and taste . But as stated above, mind act instantly  and intellect is superior as intellect is mind with experiences. So when we have seen a banana in past and have known that what is yellow  and soft and a particular shape is banana  and this experience gives intellect the answer that what eyes are seeing is a banana. 

    This part is somewhat simple to understand .But then it states that beyond is is GREAT SELF. We often confuse our mind or intellect and may be ego as the SELF. The Self is superior  and different that the senses - mind - intellect. So the SELF is DIFFERENET  AND SUPERIOR  TO everything that we perceive -know very easily.

KATHOPNISHAD CHAPTER 3 SHLOKA 9

                                                          विज्ञानसारथिर्यस्तु

                                                          मनः प्रग्रहवान्नरः ।

                                                       सोऽध्वनः पारमाप्नोति 

                                                       तद्विष्णोः परमं पदम् ॥ ९

                                                 VIDNYN-SARATHIR YASTU

                                             MANAH PRAGAHVAN NARAHA|

                                             SA ADHVANAH PARAM APNOTI 

                                        RAD VISHNOHA PARAMAM PADAM ||9

          (ONE WHO ) HAS INTELECT AS CHARIOTEER AND MIND AS REIN,

WILL FINISH THE JOURNEY AND ATTAIN THE SUPREME PLACE OF VISHNU||9

   The explanation continues in this Shloka. The example of Chariot is continued and we have seen that in past. The Intellect is the driver or the Sarathi or the Charioteer. The senses are the horses  and the Mind is the rein . So we have senses and they are attracted to the objects or VISHAY,  and that give a pleasure -or sometimes sorrow. We all know the examples of food that when we taste gives pleasure or the music that we listen ,will give pleasure. So the mind is where the happiness arises  and so the mind is driving or controlling force for the senses to be attracted. But the Intellect is the higher authority. Say we are walking through  a fruit garden  and there are various fruits  and we love them . So our mouth starts watering with thought of eating of the favorite fruit. But we know that we are not allowed to pluck them and eat them. So the uncontrolled MIND will tell our senses - hand  to get it and out it in mouth, so we can taste it. The intellect tells the mind that one can not do it as if the Gardner comes it we will be caught and we will be punished. So we DO NOT ACT . But this is forceful action of inaction or control. In this Shloka we are told that it is not CONTROLLED MIND to control Senses , but we are talking about not having Desire or attachment to sense pleasurers. The Mind is rein but it is not for control of sense organs but it is to have no NEED FOR CONTROL

    Once we have reached the level where we do not need CONTROL but we have no REASON for control, then we will cross the path  and reach the Supreme place of Vishnu. 

(Please do not misunderstand this place as HEAVEN or Swarga)

। 

 कठोपनिषत् सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९