Infinite result is certain

Once again śruti gives the definition of brahman which is myself.

aśabdam asparśam arūpam avyayam

tathā’rasam nityam agandhavacca yat |

anādyanantam mahataḥ param dhruvam

nicāyya tanmṛtyumukhāt pramucyate ||1.3.15||

This ( brahman) is soundless, touchless, colorless, tasteless, smell-less, beginning-less, endless, decayless, deathless, changeless, and beyond mahat. Having clearly known that (brahman), one is totally freed from the jaws of death.

aśabdam asparśam arūpam tathā’rasam agandhavacca yat - this ( brahman) is soundless, touchless, colorless, tasteless, smell-less. Brahman is free from these five fundamental properties – sound, touch, form, taste and smell; means brahman is not available for sensory perception. This definition is given to show that brahman/ātmā cannot be objectified; thus, it can’t be experienced. Sometimes we differentiate between objectifying and experiencing, but they both involve something to be known (as an object) by me (as a subject). I - ātmā can never be known; on the contrary I am the witness in which everything is known.

A form, sound, etc. (whether physical or mental) are limited by space, time, and attributes. When they are limited by these three factors, they have a beginning (birth; appearance), exist in a certain state (growth; sustenance), and undergo decay and death (disintegration; disappearance). But when something is formless, soundless, etc. it is free from space, time, and attributes limitation; thus there is no modification or transformation can occur to it. Therefore I am avyayam - free from modification (changeless). And that which is free from modification alone is nityam - permanent (deathless). Since it is permanent, it is absent from beginning and end - anādyanantam. If the beginning is there, means it is a product that one day will resolve into its cause. Similarly if the end is there, means it has the locus for it to resolve into (as an effect). Thus it amounts to saying that I am not a product or an effect; therefore I am permanent. Permanent here is changeless permanent - dhruvam, which is not changely permanent like māyā. I am brahman of the nature of consciousness is mahataḥ param - beyond mahat, because consciousness is where the total subtle upādhi came from.

nicāyya tanmṛtyumukhāt pramucyate - having clearly understood that brahman (as mentioned is myself), one is totally freed from the jaws of death; disassociates from samsāra which is characterised by birth and death.

Coming to the conclusion of the first chapter, śruti presents the phala-śruti - glorification of the knowledge by presenting the result.

nāciketamupākhyānam mṛtyuproktam sanātanam |

uktvā śrutvā ca medhāvī brahmaloke mahīyate ||1.3.16||

Hearing and repeating this eternal teaching, which was received by Naciketas and imparted by Lord Yama, the competent one becomes glorified in brahmaloka.

sanātanam uktvā śrutvā ca - having listened and repeated this eternal teaching (being a part of everlasting Veda), nāciketamupākhyānam mṛtyuproktam - which was received by naciketas and imparted by yamaraja, medhāvī brahmaloke mahīyate  - the competent person becomes glorified in brahmaloka.

The last phrase brahmaloke mahīyate has two meanings. First: if the learning is successful, the student attains jñāna and then mokṣa (brahmaloke – in brahman; mahīyate – he gets established).

The second meaning: if the student fails to obtain jñāna in this life, he will still get kramamukti – he will go to brahmaloka, get glorified, receive knowledge from brahmaji and then gain mokṣa. Thus mokṣa is definite for this person.

ya imam paramam guhyam śrāvayed brahmasamsadi |

prayataḥ śrāddhakāle vā tadānantyāya kalpate ||

tadānantyāya kalpata iti ||1.3.17||

(If) a person repeats with purity this supreme secret in the assembly of brahmins or at the time of śrāddhā, that conduces to the infinite result. It certainly conduces to an infinite result. Thus (this is concluded).

If one can’t understand this teaching, one can chant this text (making others hear) in the assembly of brāhmana, or at least at the time of ancestor ceremony, then the ceremony itself will give infinite result, which can be in the form of purity of the mind that leads to mokṣa at the end.

The repetition of the last line is for the purpose of marking the conclusion of the chapter.

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