Kathopanishad- Verse 1 - kathopanishad-2-1-1-parāñci khāni

Kathopanishad – Part 2 – Canto 1 – Verse 1 « »

पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥

parāñci khāni vyatṛṇat svayambhū-
stasmātparāṅpaśyati nāntarātman .
kaściddhīraḥ pratyagātmānamaikṣa-
dāvṛttacakṣuramṛtatvamicchan .. 1..

1 Yama said: The self-existent Supreme Lord inflicted an injury upon the sense-organs in creating them with outgoing tendencies; therefore a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.

Table of Contents

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

It was stated that this âtman concealed in all living beings does not shine but is seen by the subtle intellect. What is the obstacle to the subtle intellect seeing the âtman, in the absence of which the âtman can be seen? This valli is begun for the purpose of showing why it is not seen; for it is only when the cause of the obstacle to the attainment of good is known, that it is possible to attempt to remove it and not otherwise. Parânchi ] which go out; khâni ] the senses; the ear and the rest are indicated illustratively by this word khâni. These senses go outward to enlighten their objects, such as sound, etc., as they are of this nature; Paramêsvara has damned them. Who is that? The self-existent, the lord of all, because he alone is always independent and never dependent on others. Therefore, the perceiver sees the external objects which are not the âtman, such as sound, etc., and not the âtman within. Though this is the nature of the world, some discerning man, like turning back the current of a river, sees the âtman within (pratyagâtman) the âtman which is pratyak; it is to denote the pratyak (the inner spirit) that the word âtman is technically used in the world and not to denote any other; and even according to its etymology, it is that alone which the word âtman denotes; for, according to the smriti which declares the derivative meaning of the word âtman, what pervades, what absorbs, what enjoys objects here and what makes the continuous existence of this universe is, therefore, called the âtman. The word ‘aikshat’ meaning ‘saw’, here means ‘sees’; for the tense is not strictly observed in the Vêdâs. How he sees is explained. With his eyes turned with all his senses, the eye, the ear and the rest diverted from all objects. Thus prepared, he sees pratyagâtman; for it is not possible for the same man to be intent on external objects and go to see the pratyagâtman. Why again the intelligent man with such great efforts and by restraining his senses from their natural activity sees the pratyagâtman, is explained. Being desirous to secure immortality, i.e., eternal existence for his âtman.

Commentary by Swami Krishnananda of the great Divine Life Society

Parāñci khāni vyatṛṇat svayambhūs tasmāt parāṅ paśyati nāntarātman: kaś cid dhīraḥ pratyag-ātmānam aikṣad āvṛtta-cakṣur amṛtatvam icchan (2.1.1): It appears as if the Creator pierced the sense organs in an externalised manner to punish them, as it were, so that they move outwardly like the rushing waters of a gushing river, and the river will not go back; it will always move onward. Externally oriented are the sense organs. This is the cause of knowing everything as if it is outside, and not in the universal context. Therefore it is that the Universal Being is never seen in this world, though it is actually present everywhere. We see only the objects that are in space and time, but never see that which is hidden inside space and time. But there are great souls who withdraw the powers of the senses and do not permit the sense organs to construe things in an externalised manner. They behold what is inside, rather than what is outside, by turning their gaze to the very consciousness that is the responsible power for the operation of the mind and the sense organs. By analysis of the process of the operation of consciousness, great souls withdraw their consciousness from its involvement in the externality of things, involvement in the sense organs, involvement in the mind, involvement in the intellect, etc., and turn it back to the original universal source which is mahat-tattva and Parama-purusha, Brahman, the Absolute. Only great souls can achieve this. Ordinary souls are sunk in the mire of this erroneous perception caused by the distorted activity of the sense organs.

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

Kathopanishad – Verse 1 – kathopanishad-2-1-1-parāñci khāni – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) – Katha-2-1-1