The Katha Upanishad stands in a category all alone. It blends in itself the charm of poetry, the strength of philosophy, the depths of yoga, and the unified exposition of the spiritual insights of Vedanta. Its appeal is heightened by the two characters who participate in its dialogue- young, fearless, Nachiketa and old, wise, Yama (god of Death). The Katha Upanishad in its chapters unrolls a fascinating picture of an inquisitive and fearless boy, knocking on the doors of death, and extracting from him the wisdom which lies beyond life and death. The first chapter provides the human setting for the exposition of its philosophy in the rest of the book. Placed traditionally in the Krishna Yajurveda, this upanishad reveals to us the single most important lesson of life while we are still living in the world.
The story begins with Nachiketa’s father performing the fire sacrifice (yagya) to smooth his way to the heavenly realms after death. This was the convention and recognized ritual of the time to propitiate the gods and acquire the peace and transcendence of the heavenly joys and rewards. But Nachiketa observes that his father, whom he loves and respects considerably, is not sincere in fulfilling the demands of the sacrifice which he had voluntarily undertaken. Instead of parting with a good portion of all his wealth (cattle) to the brahmins who did the sacrificial rites as required for the fruits of the yagya, he gave away old cattle that were not wealth but a liability as they were old, unable to calve, or give milk. Nachiketa, with his own innate love for the truth, surprised by his father’s meager donation, asked his father, to whom would he give him (Nachiketa) away as he himself was his father’s possession. Asking this question three times to get an answer, the father was incensed and angrily responded that “Unto death will I give thee”. Nachiketa was not perturbed and was ready to do anything or go anywhere in pursuit of noble, spiritual adventure. Shortly afterwards, the father regained his composure and wanted to withdraw what he had said. But Nachiketa reminded him how their forefathers never relinquished a vow. How could his father now break his word for fear of sending his son to the land of death? The mind and heart of Nachiketa having become fearless in his quest for the truth, and because of his concern for his father’s well being in this world and beyond, he boldly proceeded to the house of Yama, god of death. Yama was out making his rounds when he arrived and Nachiketa decided to wait for his arrival. As Yama was gone three days, on his rounds, and Nachiketa did not receive proper hospitality, Yama offered him three boons upon his return, one for each day of waiting.
Thus begins the story which ends up with Yama, the god of death, eventually teaching Nachiketa Brahmavidya – or the truth of Brahman.
The Katha consistently emphasizes several practical themes of spiritual life: that a spiritually enlightened teacher is essential; that in all human experience it is really only the Self, pure consciousness, that is the enjoyer, so that when one realizes the Self “there is nothing else to be known” and “all knots that strangle the heart are loosened”. Death is only an occurrence in that part of the phenomenal existence which is launched as a separate existence of body, senses and mind- time bound and subject to birth, growth, decay and death. One mistakenly takes oneself to be a limited perishable entity. Deluded, one succumbs to the sway of the senses which principally seek profit, pleasure and perpetuation. When we begin to be aware of our own spiritual possibilities we explore dimensions of consciousness beyond sensory and mental limitations. Our quest to realize the Brahman which is beyond matter, beyond change, beyond death, beyond duality becomes possible.
The Katha Upanishad illuminates for us the passage from the finite to the infinite, from darkness to the light of awareness and from death to immortality.
The First Two Boons:
Yama keenly felt an obligation to Nachiketa and offered to make amends by granting three boons.
As his first boon Nachiketa chose peace of mind for his father as he asks in verse 10:
O Death, may Gautama (my father) feel peaceful toward me, well-disposed and free from anger. May he acknowledge and welcome me, when released by you. I choose this as the first of the three boons.
~ Vernon Katz and Thomas Egenes translation
Having secured peace at home and his own return to the human world with his first boon, Nachiketa’s thoughts turned to heaven and he asked for his second boon in verses 12 and 13.
There is no fear at all in heaven; for you Are not there, neither old age nor death. Passing beyond hunger and thirst and pain, All rejoice in the kingdom of heaven.
You know the fire sacrifice that leads to heaven, O king of death. I have full faith In you and ask for instruction. Let this Be your second boon to me.
~ Eknath Easwaran translation
Yama now calls upon Naciketa, in verse 19 to choose his third boon. In verse 20, Nachiketa asks Yama:
When a man departs, there is this uncertainty, Some say, “He is”, others, “He is not.” This knowledge I wish to receive, with you as my teacher. This is the third of my boons.
~ Vernon Katz and Thomas Egenes translation
Nachiketa emphasizes the importance of this wisdom and continues his request in the following sloka:
Since even the gods were uncertain about this, And you, O Death, say it is not easy to know, And since there is no other teacher of this who is your equal, No other boon can compare to this.
~ Vernon Katz and Thomas Egenes translation
Yama (the god of Death) offers him many earthly and heavenly boons to tempt Nachiketa away from this subtlest third boon, testing his (Nachiketa’s ) sincerity and earnestness. But Nachiketa is adamant and repeats his request for the third boon saying in the following slokas that:
26. Ephemeral things, Ender (of all things)! Since they wear out The potency of all a mortal’s faculties, And all life is so short……….
27. A human being cannot be satisfied by wealth. Shall we get wealth if we have seen you? We shall live just as long as you decree. That boon of mine is the only one to choose.
~ Valerie Roebuck translation
(Note: Depending on the translation of this Upanishad you will find the wisdom transmitted by Yama labeled as Parts or Books with sub-sections or chapters.)
In each subsequent chapter or book, Yama teaches in different ways to help Nachiketa understand this subtlest of teaching.
Yama compliments Nachiketa on his sincere longing to realize the truth and reiterates the requirements of an aspirant who is fit for realization. Yama is pleased to have such a seeker in his presence. Most humans would not choose this teaching as a boon.
Rather they would have selected all the worldly gifts that Yama offered. That leads us to the next sloka:
3. (Book II or Chapter 2) You, Nachiketas, contemplating desires Both pleasant and pleasant appearing, have let them go. You have not taken on this chain made of wealth Into which many human beings have plunged.
~ Valerie Roebuck translation
Wallowing in ignorance, but calling themselves wise, Thinking themselves learned, the fools go around, Staggering about like a group of blind men, Led by a man who is himself blind.
~ Patrick Olivelle translation
Yama re-emphasizes the need for a spiritual teacher of this truth:
8. Through the teaching of an inferior man it cannot Easily be known, Though it be thought about in many ways: There is no way to it without another’s teaching, For it is subtler than the subtle……..
Yama is convinced that Nachiketa is an earnest aspirant of Brahmavidya.
9. You, my dear, have grasped. How steadfast in truth You are! May we find another questioner like you!
11. Fulfillment of desire, a firm foundation in the world, Infinity of power, the further shore of fearlessness, Greatness of praise, a wide-ranging foundation, Nachiketas, you have seen, and being wise, have Steadfastly let go.
~ Valerie Roebuck translation
Now begins Yama’s teaching with Nachiketa’s question – what is different from right doctrine and wrong, different from past and future:
Book II or Chapter 2 15. Yama: The word that all Vedas disclose; The word that all austerities proclaim; Seeking which people live student lives; That word now I will tell you in brief_ It is OM!
~Patrick Olivelle translation
This is the best support, and the highest support, says Yama.
18. The conscious Self is never born, nor does it ever die. He came out of nothing and nothing has come out of him. Unborn, eternal, everlasting, ancient, He is not slain when the body is slain.
19. If the slayer thinks he slays, And if the slain thinks he is being slain, Both fail to perceive the truth. He (the Self) neither slays nor is slain.
~ Vernon Katz and Thomas Egenes translation
Finer than the finest, larger than the largest, Is the Self (Atman) that lies here hidden In the heart of a living being.
~ Patrick Olivelle translation
In Chapter 3 or Book III, a very well known metaphor, which we subsequently find again in the Bhagavad Gita, is taught to Nachiketa. The body is compared to a chariot in the following slokas:
Know the Self as the master of the chariot And the body as the chariot Know the intellect as the charioteer And the mind as the reins.
The senses, they say, are the horses; Sense objects, the ground they cover, (The Self), when joined with body, mind and senses, The wise call the enjoyer.
~ Viktor Katz and Thomas Egenes translation
When the senses are controlled, like the good horses of a charioteer, the mind calm, focused and disciplined, and the intellect blessed with the vidya taught by an enlightened teacher, the earnest aspirant with unwavering determination, turns the intellect inward, reaches the pinnacle of his journey, that transcendent Pure Consciousness abode of deep peace and happiness.
Yama exhorts Nachiketa (again reminiscent of the words of Sri Krishna to Arjuna in the Bhagavad Gita):
Book III. Or Chapter 3 14. Stand up! Wake up! Now you have got your boons, pay attention! This is a difficult path, A razor’s sharp edge, hard to cross___ So the poets say.
15. The one who has seen that which is wordless, Untouched, formless, unperishing, Without taste, too, eternal, without scent, Beginningless, endless, higher that the great, Constant, Is freed from the mouth of Death.
~ Valerie Roebuck translation
Yama continues his teaching by saying that it is only childish people who chase without pause after outward pleasures that are short lived, and fall into the ‘noose of Death’, who lies in wait. But those that are wise, seek the immortal, the true nature of the Self (Atman-Brahman).
In (Part 2. Section 1. or Book IV. ) sloka 3, and slokas 5-9, 12-13 that end with “This indeed is that”, the teaching indicates the manifestations of Brahman and that there is nothing else but Brahman. (Atman).
He reminds Nachiketa not to search for the changeless in terms of this ever changing world. He explains that all creation is supported by the One (Brahman) which is beyond all duality.
The one who sees things here as various Goes from death to death.
He describes the Self in imagery such as:
15. As pure water poured Into pure water is one and the same, So it is with the Self of the seer Who knows, O Gautama.
The same teaching continues in the next section with the image of the body as a city of eleven gates. The teaching is similar to the one we read in the Kena Upanishad.
Book V. or chapter 5 1. There is a city of eleven gates that belongs The the unborn, unwavering consciousness, One who is absorbed in him sorrows not, And set free, he is free. This indeed is that.
5. Not by the out-breath nor by the in-breath Does any mortal live. They live by virtue of another, On which these breaths depend.
15. There the sun shines not, nor the moon nor stars, Nor do these lightnings shine, much less this fire. Only when he shines does everything shine. This whole world shines by his light.
~ Viktor Katz and Thomas Egenes translation
Throughout the chapters, or books, there is a distinction drawn between the pleasant and fleeting (preya), and the good and lasting (shreya), between wisdom (vidya) and ignorance (avidya), between spiritual wisdom (para vidya) and mere intellectual scholarship (apara vidya). The theme is immortality. It is not merely deathless but birthless, not finite but infinite. It is Brahmavidya – the knowledge of the non-dual Self (Atman-Brahman) – the One immutable consciousness.
To hear the highest truth, to grasp it through understanding, and to finally realize it is Nachiketa’s supreme objective.
In the final chapter (Book VI) of the Katha Upanishad, sloka 6, Yama emphasizes that the sense organs of man are changing centers of physical forces; the true Self (Atman) is separate from them. A wise one, dhira (steadfast) realizes his Self and through realization, he overcomes all delusion and sorrow.
14. When all the desires that dwell In one’s heart are let go, Mortal becomes immortal; One reaches Brahman here.
15. When all the knots of The heart are broken Mortal becomes immortal This is the teaching.
~ Valerie Roebuck translation
All meditation is a withdrawal from the periphery of the personality to its center. It is a voluntary gathering of the normally scattered energies by the mind. The intellect (buddhi), in turn, restrains and absorbs the energies of the mind (manas) into itself. It is by this transmuted buddhi– ablaze with the light of the Atman, the light of pure consciousness, that the Atman is revealed. When the clamor of the senses are stilled and resides in concentration, steady and pure, it is called yoga. The ego mind disappears and one realizes one’s innate glory and strength, the core of all existence.
18. Nachiketas, having received this knowledge, Taught by Death, And the complete method of yoga, Attaining brahman, became free of impurity, Deathless, And so will any other who knows it in relation to the self.
~ Valerie Roebuck translation
Excerpts and references : Advaita Society lectures and literature (Swami Nikhilananda, Swami Ranganathananda,Swami Gambhirananda and Swami Sarvapriyananda)
Excerpts from the following Translations of the Upanishads Vernon Katz and Thomas Egenes Eknath Easwaran Patrick Olivelle Valerie Roebuck
Comments