Kaṭha Upaniṣad 129

129

ṛtaṃ pibantāvityasyā vallyāḥ sambandhaḥ / vidyāvidye nānā viruddhaphale ity upanyaste, na tu saphale te yathāvan nirṇīte / tannirṇayārthā ratharūpakakalpanā, tathā ca pratipattisaukaryam / evaṃ ca prāptṛprāpyagantṛgantavyavivekārtharatharūpakadvārā dvāv ātmānāv upanyasyete -- ṛtaṃ satyam avaśyambhāvitvāt karmaphalaṃ pibantau / ekas tatra karmaphalaṃ pibati bhuṅkte netaras tathāpi pātṛsambandhāt pibantāv ity ucyate cchatrinyāyena / sukṛtasya svayaṅkṛtasya karmaṇa ṛtam iti pūrveṇa sambandhaḥ / loke 'smiñ śarīre / guhāṃ guhāyāṃ buddhau praviṣṭau / parame bāhyapuruṣākāśasaṃsthānāpekṣayā paramam / parārdhe parasya brahmaṇo 'rdhaṃ sthānaṃ parārdhaṃ hārdākāśam / tasmin hi paraṃ brahmopalabhyate / tatas tasmin parame parārdhe hārdākāśe praviṣṭāv ity arthaḥ / tau ca cchāyātapāv iva vilakṣanau saṃsāritvāsaṃsāritvena brahmavido vadanti kathayanti / na kevalam akarmiṇa eva vadanti / pañcāgnayo gṛhasthāḥ / ye ca triṇāciketāḥ, triḥ kṛtvo nāciketo 'gniś cito yais te triṇāciketāḥ ///1,3.1 //

Shankara’s Commentary:
Com.— The connection of the present valli is this. Knowledge and ignorance have already been described, as leading to many contrary results; but each of them has not been described, in its own nature, with its results. The imagining of the analogy of the chariot is for the purpose of determining them, as also for the easy understanding of the subject. Thus two atmans are here described for the purpose of distinguishing between the attainer and the attained and the goer and the goal. Drinking, i.e., enjoying; truth, i.e., the fruits of the enjoyer, on the analogy of using the expression ‘the umbrella-carriers go’ when not all of them carry umbrellas. Sukritasya means of deeds done by themselves and is connected with the previous word ‘fruits.’ Loke, means in this body. Guham pravishtau, means lodged in intelligence. Parame, superior in relation to the space of the akas of the external body. Parardhe, in the abode of Brahman, for, there, can Brahman be realised. The meaning is that they are lodged in the akas within the cavity of the heart; again they are dissimilar like shadow and light, being within the pale of Samsara and free from Samsara, respectively. So do the knowers of Brahman tell; not those alone who do not perform Karma say so; but also householders maintaining five sacrificial fires, and others by whom the sacrificial Nachiketa fire has been thrice lit.