Kathopanishad- Verse 13 - kathopanishad-2-3-13-astītyevopalabdha

Kathopanishad – Part 2 – Canto 3 – Verse 13 « »

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥

astītyevopalabdha vyastattvabhāvena cobhayoḥ .
astītyevopalabdhasya tattvabhāvaḥ prasīdati .. 13..

13 He is to be realised first as Existence limited by upadhis and then in His true transcendental nature. Of these two aspects, Atman realised as Existence leads the knower to the realisation of His true nature.

Table of Contents

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Therefore, having abandoned the theory of those who argue for non-existence, the âtman should be known as existing, as productive of effects and conditioned by intelligence. But when the âtman is devoid of that and subject to no modification (an effect has no existence independent of the cause); as the sruti says ‘a modification is a mere matter of speech and name; that it is mud is alone true,’ then, is the true nature of the âtman unconditioned, devoid of indicative marks, and incapable of being thought of, as existent or non-existent. In that nature also, ‘the âtman should be known’ follows. Of these two] of the conditioned and the unconditioned, i.e., known as existence and its true nature; the genitive case has the froce of Nirdhârana, i.e., determining; of the âtman previously known as merely existent] of the âtman known by the belief in its existence produced by its limitations, i.e., its perceived effects. Afterwards, the real nature of the âtman subject to no condition, different from both the known and the unknown, i.e., the manifested universe and the prakriti, one without a second, and indicated by the srutis ‘ not this, not that, etc.,’ ‘not gross, not subtle, not short ‘in the invisible, bodiless, supportless, etc.,’ faces him who had previously realised it as existent.

Commentary by Swami Krishnananda of the great Divine Life Society

Astīty evopalabdhavyas tattva-bhāvena cobhayoḥ, astīty evopalabdhavyas tattva-bhāvaḥ prasīdati (2.3.13): Know it, comprehend it, and realise it as pure Existence, Sat. Satta-samanya is the word used in the Yoga Vasishtha. The general existence of all things is Reality. The particular existences of things are created by name and form. Thus, general existence, which is satta-samanya, the universally pervading Existence, is the Ultimate Being. In that way only can we contemplate it and know it.

Lord Krishna speaks in the Bhagavad Gita: “Know Me in truth. Whoever knows Me as I am, that person knows Me really. But do not call me the son of Vasudeva, etc. I am something different. There is a pure Beingness in Me which is pervading all existence, and in that way know Me.” Tattva-bhāvena: As the pure fundamental Reality of all names and forms, as Existence pure and simple, satta-samanya, know That.

Astīty evopalabdhavyas tattva-bhāvaḥ prasīdati. There are two concepts: existence and non-existence, being and non-being. Between these two it is up to us to choose the being, and not the non-being. There are some people who say that nothing exists, that there is zero, there is a vacuum, there is nihil, there is shunyata, that all things go. This is not a proper way of conceiving or contemplating Reality, because existence cannot become non-existence. How can sat become asat? Even if we feel that there is such a thing called non-existence, that feeling has to exist. The feeling that something does not exist has to exist. As non-existence is also ubiquitous, the person who affirms non-existence is not actually affirming the non-existence of some particular thing. It is the negation of all things. Therefore, the negation of all things is also an all-pervading concept. This all-pervading concept has to exist in order that this statement may be true; therefore, there is an ubiquitous existence behind even the denial of all things. And therefore, do not choose non-existence. Choose only existence. Between the two concepts or possible definitions—existence and non-existence—choose only existence, because it is only through this concept of Being that you can comprehend it for the purpose of meditation on Reality. Then it shall reveal itself before you as it is in itself.

Links
Various resources on the Kathopanishad
Upanishad Series – Katopanishad Commentary by Swami Chinmayananda

Kathopanishad – Verse 13 – kathopanishad-2-3-13-astītyevopalabdha – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) – Katha-2-3-13