Katha Upanishad - Knowledge (XXG)

1877:, which Paul Deussen calls as excellent. Just like one light exists and penetrates the cosmic space, enveloping and clinging to everything and every form individually, the "one inner Self" of beings exists and dwells in all beings, clings to every form and remains still without, states the Katha Upanishad. Just like one air exists and penetrates the world, enveloping and clinging to everything and every being individually, the "one inner Self" of beings exists and dwells in all beings, clings to every form and remains still without. Just like the Sun exists and its nature is not contaminated by the impurities seen by the eyes, the "one inner Self" of beings exists and its nature is pure, never contaminated by the sorrows and blemishes of the external world. Parts of the ideas in these first two similes of Katha Upanishad are of far more ancient origins, and found for example in Book 6, Chapter 47 of Rig veda. 42: 1236:

straight "yes or no" answer. Yama states that even the gods doubt and are uncertain about that question, and urges Nachiketa to pick another wish. Nachiketa says that if gods doubt that, then he "Yama" as deity of death ought to be the only one who knows the answer. Yama offers him all sorts of worldly wealth and pleasures instead, but Nachiketa says human life is short, asks Yama to keep the worldly wealth and pleasures to himself, declares that pompous wealth, lust and pleasures are fleeting and vain, then insists on knowing the nature of Atman (Self) and sticks to his question, "what happens after death?"

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a human being to secure heaven. Yama responds by detailing the fire ritual, including how the bricks should be arranged, and how the fire represents the building of the world. Nachiketa remembers what Yama tells him, repeats the ritual, a feat which pleases Yama, and he declares that this fire ritual will thereafter be called the "Nachiketa fires". Yama adds that along with "three Nachiketa fires", anyone who respects three bonds (with mother, father and teacher), does three kinds of karma (rituals, studies and charity), and understands the knowledge therein, becomes free of sorrow.

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understand the eternal nature of one's Self is to feel calmness, inner peace, patience and freedom regardless of the circumstances one is in, affections or threats one faces, praises or insults one is subjected to. Anyone who runs after sensory-impressions, gets lost among them just like water flows randomly after rainfall on mountains, state verses 2.4.14 and 2.4.15 of the Katha Upanishad; and those who know their Self and act according to its

1245: 1200:(Sanskrit: नचिकेता) sees the charitable sacrifice as a farce, because all those worldly things have already been used to exhaustion, and are of no value to the recipients. The cows that were given away, for example, were so old that they had 'drank-their-last-water' (पीतोदकाः), 'eaten-their-last-grass' (जग्धतृणाः), 'don't give milk' (दुग्धदोहाः), 'who are barren' (निरिन्द्रियाः). Concerned, the son asks his father, 5675: 5685: 5664: 6982: 4115: 5695: 4107: 142: 1753:. To know Atman, look inward and introspect; to know objects, look outward and examine, states Katha Upanishad. Everything that changes is not Atman, that which was, is, will be and never changes is Atman. Just like a baby is concealed inside a mother's womb when conceived, Atman is concealed inside every creature, states verse 2.4.8 of Katha Upanishad. 2274:. Monism holds that reality is one – Brahman – and that all multiplicity (matter, individual Selfs) is ultimately reducible to that one reality. The Katha Upanishad, a relatively late text of the Black Yajurveda, is more complex. It teaches Brahman, like other Upanishads, but it also states that above the 'unmanifest' (Brahman) stands 1902:

liberated. Some unaware of Brahman's essence are naturally inclined to fear God and its manifestation such as nature (fire, lightning, sun), state verses 2.6.2 and 2.6.3 of Katha Upanishad. Those who are aware of Brahman's essence, are awakened to the knowledge, fear no one and nothing, become immortal as with Brahman.

1081:-like climbing plant that grows independently yet is attached to a main tree. Paul Deussen states that this symbolic terminology is apt and likely reflects the root and nature of the Upanishads in Black Yajur veda, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text. 1801:(Sanskrit: पुर, town, city) with eleven gates that connect it to the universe. The Katha Upanishad asserts that an individual who understands and reveres this town of eternal, non-changing spirit, is never crooked-minded and is always free. The Self dwells in swan, in the atmosphere, in man, in wide spaces ( 2019:, and point toward an effective justification of the best life". Radhakrishnan notes that Katha Upanishad's discussion of "good versus pleasant" is evidence of ethical theories and philosophical longings of ancient human beings in India by 1st millennium BCE, much like those in Greek city states in Europe. 1224:- the deity of death in the Indian pantheon of deities. Nachiketa arrives, but Yama is not in his abode. Nachiketa as guest goes hungry for three nights, states verse 9 of the first Valli of Katha Upanishad. Yama arrives and is apologetic for this dishonor to the guest, so he offers Nachiketa three wishes. 2014:

The various themes contained in Katha Upanishad have been subject of many scholarly works. For example, Elizabeth Schiltz has compared "the parable of the chariot" in Katha Upanishad and Platonic dialogue "Phaedrus", noting the "remarkable similarities give rise to a great many tantalizing historical

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The Katha Upanishad concludes its philosophical presentation in verses 14-15 of the sixth Valli. The state of perfection, according to the last section of the Upanishad, explains Paul Deussen, consists "not in the attainment of a future or yonder world, but it is already just now and here for one who

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The fourth Valli starts by asserting that inner knowledge is that of unity, eternal calmness and spiritual Oneness, while the external knowledge is that of plurality, perishable "running around" and sensory objects. The Katha Upanishad in fifteen verses of the fourth Valli, as well as those the fifth

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In final verses of the second Valli, the Katha Upanishad asserts that the knowledge of the Atman cannot be attained through intellectual effort, reason, or scriptural study alone. Instead, it is revealed by the Self (Atman) to those whom it selects, but only if they meet certain moral preconditions.

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Yama is the spokesman in the second Valli of the Katha Upanishad. He asserts that man must not fear anyone or anything, not even death, as the true essence of man (Atman) is eternal, beyond birth and death, and identical to Brahman. These passages have been widely studied, and inspired Emerson among

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For his second wish, Nachiketa prefaces his request with the statement that heaven is a place where there is no fear, no anxiety, no old age, no hunger, no thirst, no sorrow. He then asks Yama, in verse 1.1.13 of Katha Upanishad to be instructed as to the proper execution of fire ritual that enables

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Stephen Phillips notes the disagreement between modern scholars. Phillips places the Katha Upanishad chronologically after Brihadaranyaka, Chandogya, Isha, Taittiriya, Aitareya and Kena, but before Mundaka, Prasna, Mandukya, Svetasvatara and Maitri Upanishads, as well as before the earliest Buddhist

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for comparison: "In every one of us there are two ruling and directing principles, whose guidance we follow wherever they may lead; the one being an innate device of pleasure, the other an acquired judgment which aspires after excellence. Now these two principles at one time maintain harmony, while

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Self is the lord of the past, the lord of the now, and the lord of the future. Self is eternal, never born, never dies, part of that which existed before the universe was formed from "brooding heat". Sun rests in it, gods rest in it, all nature rests in it, it is everywhere, it is in everything. To

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Atman, asserts Katha Upanishad, is the subject of Self-knowledge, the bearer of spiritual reality, that which is all-pervading, inside every being, which unifies all human beings as well as all creatures, the concealed, eternal, immortal, pure bliss. It exists and active when man is in awake-state,

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is within him, that he himself is the Master, that the inner Self of all beings and his own Self are "one form manifold", and none other. Life is spirit, full of joy. Meaning is Atman, full of perennial peace. "Truly, this is that", once deeply felt and understood by man, is inexpressible highest

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The verse 15 of the sixth Valli declares that the Upanishad concludes its teaching therein. Yet, the Valli contains three additional verses in modern era manuscripts. Scholars suggest that these remaining verses 2.6.16 – 2.6.18 are possibly modern additions as appendix and have been interpolated.

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There is no plurality and separateness between the essence (Atman) of I and others, between the essence of nature and spirit, asserts Katha Upanishad in verses 2.4.10 and 2.4.11. The Self-driven individual ignores the superficial individuality of others, and accepts their essential identity. Paul

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In verses 1.2.14 through 1.2.22, the Katha Upanishad asserts that the essence of Vedas is to liberate, look past what has happened and what has not happened, free from the past and the future, refocus attention from ignorance to knowledge, leading to the means of blissful existence beyond joy and

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is considered older because the third section ends with a structure in Sanskrit that is typically found at the closing of other Upanishads. Additionally, the central ideas are repeated and expanded upon in the last three sections, which makes up the second chapter. This, however, does not imply a

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The chronology of Katha Upanishad is unclear and contested by scholars. All opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which

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In his third wish Nachiketa then asks Yama, in verse 1.1.20, about the doubt that human beings have about "what happens after a person dies? Does he continue to exist in another form? or not?" The remaining verse of first Valli of Katha Upanishad is expression of reluctance by Yama in giving a

1134:), thus a total of six sections. The first section has 29 verses, the second section 25 verses, and the third section has 17. The second chapter opens with the fourth section of the Katha Upanishad, which has 15 verses, while the fifth valli also has 15 verses. The final section has 17 verses. 1901:

and rebirth theory, sections of which Max Muller states is possibly interpolated and inserted in a later period. The first five verses of the last section of the Upanishad assert that those who do not know or do not understand Atman return to the world of creation, and those who do are free,

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The verses 1.2.4 through 1.2.6 of Katha Upanishad then characterizes knowledge/wisdom as the pursuit of good, and ignorance/delusion as the pursuit of pleasant. The verses 1.2.7 through 1.2.11 of Katha Upanishad state knowledge/wisdom and the pursuit of good is difficult yet eternal, while

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Note: in later verses, Katha Upanishad clarifies that empirical knowledge can be taught, but spiritual knowledge about Atman can not be instructed, only meditated upon and realized. See verses 1.2.23-1.2.25, Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

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is another word play and means "that which cannot be vanquished", which is contextually relevant to the Nachiketa's third boon. Both Whitney and Deussen independently suggest yet another variation to Nachiketa, with etymological roots that is relevant to Katha Upanishad: the word

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Nachiketa's first wish is that Yama discharge him from the abode of death, back to his family, and that his father be calm, well-disposed, not resentful and the same as he was before when he returns. Yama grants the first wish immediately, states verse 1.1.11 of Katha Upanishad.

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and "cosmic Self". Self (Atman) is soundless, touchless, formless, tasteless, scentless, without beginning, without end, imperishable, beyond great, blissful, and when one reveres one's own Self, he is liberated. Such Self-realization is not easy according to Katha Upanishad,

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ignorance/delusion and the pursuit of the pleasant is easy yet transient. Knowledge requires effort, and often not comprehended by man even when he reads it or hears it or by internal argument. The pursuit of knowledge and the good, can be taught, learnt and thus realized.

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This principle is repeated in many Vedic texts such as Atharva Veda in chapter 10.8, and the principle is more ancient than Katha Upanishad; for example, Rigveda states it in hymn 10.121.6; see Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

997:. It asserts that "Atman (Self) exists", teaches the precept "seek Self-knowledge, which is Highest Bliss", and expounds on this premise like the other primary Upanishads of Hinduism. The detailed teachings of Katha Upanishad have been variously interpreted, as 1749:

it exists and active when man is in dream-state. The empirical reality is the "honey" for the Atman, with the honey metaphor repeating "fruit of numerous karma flowers in the valley of life" doctrine found in other Upanishads, such as in the second chapter of

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theory, and the recommendation of Yoga as a path to the highest goal of man, that is a life of spiritual freedom and liberation. This theory is significantly expanded upon in the second chapter of Katha Upanishad, particularly in the sixth Valli.

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The style and structure suggests that some of the verses in Katha Upanishad, such as 1.1.8, 1.1.16-1.1.18, 1.1.28, among others, are non-philosophical, do not fit with the rest of the text, and are likely to be later insertion and interpolations.

1635:(sensory organs); while at the highest level, man becomes aware of and holistically realizes the entire hierarchy. The Self is hidden in all beings, asserts the Katha Upanishad; it does not show itself, but its awareness is felt by seers with 2757:. Preya is what is pleasant; shreya, what is beneficial. Preya is that which pleases us, that which tickles the ego. Shreya, on the other hand, has no reference to pleasing or displeasing. It simply means what benefits us" (p. 42). 1041:

Katha (Sanskrit: कठ) literally means "distress". Katha is also the name of a sage, credited as the founder of a branch of the Krishna Yajur-veda, as well as the term for a female pupil or follower of Kathas school of Yajurveda.

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films). The epigraph reads, "The sharp edge of a razor is difficult to pass over; thus the wise say the path to Salvation is hard." taken from a verse in the Katha-Upanishad – 1.3.14. Maugham had visited India in 1938 and met

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This is due to the declaration of Upanishad's end in verse 15, and the additional three verses that are structured in prose-like manner, rather than the poetic, metric-perfection that Katha Upanishad is largely written in.

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date the Katha Upanishad's composition roughly to the 5th century BCE, chronologically placing it after the first Buddhist Pali canons. Olivelle assigns the Katha Upanishad to the verse Upanishads, together with the

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It is among the most widely studied Upanishads. Katha Upanishad was translated into Persian in the 17th century, copies of which were then translated into Latin and distributed in Europe. Other philosophers such as

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Ranade posits a view similar to Phillips, with slightly different ordering, placing Katha's chronological composition in the fourth group of ancient Upanishads along with Mundaka and Svetasvatara.

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is Self-realized, who knows his Self as Brahman (Cosmic Self)". This teaching is also presented in the other ancient scriptures of Hinduism, such as Brihadaranyaka Upanishad's Chapter 4.4.6.

1061:, which are word plays of and pronounced similar to Nachiketa, means "non-decay, or what does not decay", a meaning that is relevant to second boon portion of the Nachiketa story. Similarly, 1520:

The Katha Upanishad asserts that one who does not use his powers of reasoning, whose senses are unruly and mind unbridled, his life drifts in chaos and confusion, his existence entangled in

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Nachiketa, the boy and a central character in the Katha Upanishad legend, similarly, has closely related words with roots and meanings relevant to the text. Paul Deussen suggests

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has called Katha Upanishad as one of the highest spiritual texts, with layers of metaphors embedded therein. To Johnston, the three nights and three boons in the first

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The chronology of Katha Upanishad is unclear and contested, but it is generally considered to belong to the later Upanishads, dated to the 5th to first centuries BCE.

1536:, the Dvaita Vedanta scholar interprets this term differently, and bases his theistic interpretation of Katha Upanishad by stating that the term refers to the deity 7507: 3380:- the aperture at the top of head through which Atman links with Cosmic Self. See Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, 1332:(meditation on one's self). This is one of the earliest mentions of Yoga in ancient Sanskrit literature, in the context of Self-development and meditation. 6971: 5731: 3859:

Deutsch, Eliot & Rohit Dalvi (Editors) (2004). The Essential Vedānta: A New Source Book of Advaita Vedānta. Bloomington, Indiana, USA: World Wisdom,

1524:. Those who use their intelligence, have their senses calm and under reason, they live a life of bliss and liberation, which is the highest place of 864: 3952: 3364: 1050:(Sanskrit: कथा) literally means "story, legend, conversation, speech, tale". All of these related meanings are relevant to the Katha Upanishad. 1046:

notes that the Katha Upanishad uses words that symbolically embed and creatively have multiple meanings. For example, a closely pronounced word

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The Katha Upanishad, in verses 1.3.10 through 1.3.12 presents a hierarchy of Reality from the perspective of a human being. It asserts that

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Richard King (1995), Ācārya, Gauḍapāda - Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā, SUNY Press,

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Philip Renard (1995), Historical bibliography of Upanishads in translation, Journal of Indian philosophy, vol 23, issue 2, pages 223-246

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S. Radakrishnan, The Ethics of the Bhagavadgita and Kant, International Journal of Ethics, Vol. 21, No. 4 (Jul., 1911), pages 465-475

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Valli, explains what is Atman, how it can be known, the nature of Atman, and why it ought to be known. For definition, it deploys an

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In verses 2.5.6 and 2.5.7, the Katha Upanishad discusses what happens to the Self after death, stating a variant of the premise of

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of Katha Upanishad, for example, are among the text's many layers, with the three connoting the past, the present and the future.

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also means "I do not know, or he does not know". Some of these Sanskrit word plays are incorporated within the Upanishad's text.

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A Davenport (1952), WB Yeats and the Upanishads, Review of English Studies, Oxford University Press, Vol. 3, No. 9, pages 55-62

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and literary questions", and adding the comment, "each provides an image of the self as the chariot, they each offer a complex

3924:(14th ed.). Madras, India: Sri Ramakrishna Math. (Including original verses, constructed text, and word-by-word translations). 3754: 1308:

A similar discussion and distinction between the pleasant and the beneficial is found in ancient Greek philosophy, such as in

6071: 5409: 3911: 1989: 594: 6773: 5538: 2282:(analysis) philosophy, which split all of reality into two coeternal principles: spirit (purusha) and primordial matrix ( 6873: 6472: 5587: 2353:

R White (2010), Schopenhauer and Indian Philosophy, International Philosophical Quarterly, vol. 50, issue 1, pages 57-76

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JZ Marsh, The Influence of Hinduism in William Butler Yeats's "Meru", Yeats Eliot Review , Vol. 22, No. 4 , Winter 2005

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Paul Deussen states that verses 1.3.10 to 1.3.13 of Katha Upanishad is one of the earliest mentions of the elements of

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Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya Upanishads, Kshetra Books,

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SH Nasr (1989), Knowledge and the Sacred: Revisioning Academic Accountability, State University of New York Press,

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The Katha Upanishad, in verses 2.6.6 through 2.6.13 recommends a path to Self-knowledge, and this path it calls

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Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press,

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Cite error: The named reference "pauldeussen1218" was defined multiple times with different content (see the

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significant gap between the two chapters, both chapters are considered ancient, and from 1st millennium BCE.

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Video/Audio classes, Reference texts, Discussions and other Study material on Katha Upanishad at Vedanta Hub

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is considered to be of older origin than the second. The Upanishad has the legendary story of a little boy,

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dedicated several essays and sonnets to themes in Katha Upanishad and related ancient Upanishads of India.

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Pali and Jaina canons. Winternitz considers the Kathaka Upanishad as pre-Buddhist, pre-Jaina literature.

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combination of "positive assertions" as well as "exposition by elimination", the latter repeated with,

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These are two eyes, two ears, two nostrils, one mouth, two organs of evacuation/excretion, navel, and

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BNK Sharma (2008), A History of the Dvaita School of Vedānta and Its Literature, Motilal Banarsidass,

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This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the

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The Self is always awake and active, while one is asleep, shaping wishful dreams. It is one with

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Deussen suggests that verses 2.4.6 and 2.4.7 posit a nondualistic (Advaita) position, where both

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in The Thirteen Principal Upanishads, Robert Hume (Translation with some creative recomposition)

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Two Chariots: The Justification of the Best Life in the "Katha Upanishad" and Plato's "Phaedrus"

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Paul Deussen, Kathaka Upanishad in Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,

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at another they are at feud within us, and now one and now the other obtains mastery" (p. 608).

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Nachiketa does not die, but accepts his father's gifting him to Death by visiting the abode of

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held Katha Upanishad highly, and wrote several poems and essays paralleling the themes in it.

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Peter Kuch (1986), Yeats and A.E.: "the antagonism that unites dear friends", Colin Smythe,

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included a quote from the Katha Upanishad as dialogue between two characters in his novel,

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joy. It is he who realizes this who shines, his splendour shines everything with and by (

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First from Compilation of Seven Discourses translating Sanskrit to English via mp3 audio

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Buddhism: Buddhist origins and the early history of Buddhism in South and Southeast Asia

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made a film based on this Upanishad called “Katho Upanishad” which was first shown as a

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Like Taittiriya Upanishad of Yajurveda, each section of the Katha Upanishad is called a

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Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany

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Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany

1813:, as it ought to be. This Self is worshipped by all the gods. Body dies, Self doesn't. 1244: 1103: 1099: 790: 570: 290: 271: 5870: 1842:

Some of these Selfs enter into the womb, in order to embody again into organic beings,

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as a form of Sun, and "Vishnu's highest place" is a Vedic phrase that means "zenith".

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications,

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He who, by yoga means of meditation on his self, comprehends Atman within him as God,

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edited by Marcos Albino, Erlangen 1996; Transliterated TITUS version by Jost Gippert

1954:

That is what one calls Yoga, the stillness of the senses, concentration of the mind,

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Search for zreyas and priya spellings under Harvard-Kyoto convention for Sanskrit

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Multiple translations (Raja Ram Mohun Roy, Charles Johnston, Swāmi Nikhilānanda)

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That individual is perennially happy, asserts Katha Upanishad, who realizes the

1794: 1094: 661: 641: 589: 543: 538: 195: 133: 6848: 3538:, Transactions of the American Philological Association, Vol. 21, pages 109-111 3485:, Transactions of the American Philological Association, Vol. 21, pages 108-109 3408:, Transactions of the American Philological Association, Vol. 21, pages 107-108 3338:, Transactions of the American Philological Association, Vol. 21, pages 106-107 3255:, Transactions of the American Philological Association, Vol. 21, pages 104-106 2487:

M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass,

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It is not thoughtless heedless sluggishness, Yoga is creation and dissolution.

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The nature of Atman, need for ethics and the hierarchy of Reality - Third Valli

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