एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥
etenaiva vijānāti kimatra pariśiṣyate . etadvai tat .. 3..
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Part 2 – Canto 3 – Verse 1
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Commentary by Swami Krishnananda of the great Divine Life Society
Yena rūpaṁ gandhaṁ śabdān sparśāṁś ca maithunān, etenaiva vijānāti, kim atra pariśiṣyate: etad vai tat (2.1.3): That, with the help of whose light and awareness one beholds things in perception through the eyes, tastes things through the tongue, smells through the nose, hears through the ears, touches with the skin, and contacts in various ways—with the help of this one thing, all things are known. Having known this, there is nothing more to be known.
“This verily is the answer to your question, Nachiketas,” says Yama. “Here I am giving you the answer to your question, the third boon that you asked, and I am gradually revealing it here in the instruction that I have given to you in these passages. After knowing this, what remains—kim atra pariśiṣyate? This verily is that. This indeed is that which you seek, and here it is before you.”
Kathopanishad – Verse 3 – kathopanishad-2-1-3-yena rūpaṃ – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) – Katha-2-1-3
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
How is that to be known, other than the knowledge of which Brâhmins do not crave anything. This is explained. By which, i.e., the âtman whose nature is intelligence; all the world clearly knows form, taste, smell, sounds, touches and the pleasurable sensations due to the commingling of the sexes. It may here be objected that the experience of the world is not in the form ‘I know by the âtman distinct from the body, etc.’; but that all the world thinks in the form ‘I, the combination of the body, etc., Know.’ Not so; even the combination of the body, etc., not being distinguishable in its nature from sounds and the rest and being in the nature of a knowable, it is not reasonable to attribute the nature of knower to it; for if the combination of the body, etc., being no other than form, etc., could perceive other forms, etc., even external forms, etc., may perceive their own and