Katha Upanishad: Difference between revisions

The Katha Upanishad consists of two chapters (''Adhyāyas''), each divided into three sections (''Vallis''). The first ''Adhyaya'' is considered to be of older origin than the second.<ref name=pauldeussenintro/> The Upanishad is the legendary story of a little boy, [[Nachiketa]] – the son of Sage Vajasravasa, who meets [[Yama]] (the Hindu deity of death). Their conversation evolves to a discussion of the nature of man, knowledge, [[Ātman (Hinduism)|Atman]] (Soul, Self) and [[moksha]] (liberation).<ref name=pauldeussenintro/>

The chronology of Katha Upanishad is unclear and contested, with Buddhism scholars stating it was likely composed after the early Buddhist texts (fifth century BCE),<ref>Richard King (1995). ''[https://books.google.com/books?cd=1&q=9780791425138&btnG=Search+Books Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā]''. SUNY Press. {{ISBN|978-0-7914-2513-8}}, page 52</ref> and Hinduism scholars stating it was likely composed before the Buddha, in 800 BCE.<ref name=stephenphillips/>

The Kathaka Upanishad is an important ancient Sanskrit corpus of the [[Vedanta]] sub-schools, and an influential [[Śruti]] to the diverse schools of [[Hinduism]]. It asserts that "Atman (Soul, 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 Upanishad presents ideas that contrast Hinduism with Buddhism's assertion that "Soul, Self does not exist", and Buddhism's precept that one should seek "Emptiness ([[Śūnyatā]]) which is Highest Bliss".<ref>Robert Altobello (2009), Meditation from Buddhist, Hindu, and Taoist Perspectives, American University Studies - Series VII, Peter Lang Publishers, {{ISBN|978-1433106927}}, pages 73-101</ref><ref>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref> The detailed teachings of Katha Upanishad have been variously interpreted, as [[Dvaita]] (dualistic)<ref>Ariel Glucklich (2008), ''[https://books.google.com/books?cd=1&q=isbn%3A9780195314052&btnG=Search+Books The Strides of Vishnu: Hindu Culture in Historical Perspective]'', Oxford University Press, {{ISBN|978-0-19-531405-2}}, page 70, Quote: "The Upanishadic age was also characterized by a pluralism of worldviews. While some Upanishads have been deemed 'monistic', others, including the Katha Upanishad, are [[Dualism (Indian philosophy)|dualistic]]. Monism holds that reality is one – Brahman – and that all multiplicity (matter, individual souls) 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 [[Purusha]], or 'Person'. This claim originated in [[Samkhya]] (analysis) philosophy, which split all of reality into two coeternal principles: spirit (purusha) and primordial matrix ([[prakriti]])."</ref> and as [[Advaita]] ([[nondualism|non-dualistic]]).<ref name=shnasr>SH Nasr (1989), Knowledge and the Sacred: Revisioning Academic Accountability, State University of New York Press, {{ISBN|978-0791401767}}, page 99, Quote: "Emerson was especially inebriated by the message of the Upanishads, whose nondualistic doctrine contained so lucidly in the Katha Upanishad, is reflected in his well known poem Brahma".</ref><ref>[https://archive.org/stream/upanishadsandsr00agoog#page/n12/mode/2up Kathopanishad], in The Katha and Prasna Upanishads with Sri Shankara's Commentary, Translated by SS Sastri, Harvard College Archives, pages 1-3</ref><ref name="Patrick Olivelle 1996">Patrick Olivelle (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, {{ISBN|978-0195124354}}, Introduction Chapter</ref>

The chronology of Katha Upanishad is unclear and contested by scholars.<ref name=stephenphillips>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0231144858}}, Chapter 1</ref> 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 other Indian philosophies.<ref name=stephenphillips/><ref name="Patrick Olivelle 1996"/>

Buddhism scholars such as Richard King date Katha Upanishad's composition roughly to the 5th century BCE, chronologically placing it after the first Buddhist Pali canons.<ref>Richard King (1995), Ācārya, Gauḍapāda - Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā, SUNY Press, {{ISBN|978-0-7914-2513-8}}, pages 51-58</ref><ref>A.L. Basham in Paul Williams, ed., ''[https://books.google.com/books?id=tg2-QU2J10YC&printsec=frontcover&dq=9780415332279&cd=1#v=onepage&q&f=false Buddhism: Buddhist origins and the early history of Buddhism in South and Southeast Asia]''. Taylor & Francis, 2005, {{ISBN|978-0-415-33227-9}} (page 61).</ref>

Hinduism scholars such as Stephen Phillips<ref name="stephenphillips"/> note the disagreement between modern scholars. Phillips dates Katha Upanishad as having been composed after Brihadaranyaka, Chandogya, Isha, Taittiriya, Aitareya and Kena, but before Mundaka, Prasna, Mandukya, Svetasvatara and Maitri Upanishads, as well as before the earliest Buddhist Pali and Jaina canons.<ref name=stephenphillips/>

 

Ranade<ref>RD Ranade, [https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926#page/n47/mode/2up A Constructive Survey of Upanishadic Philosophy], Chapter 1, pages 13-18</ref> 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. Paul Deussen too considers Katha Upanishad to be a post-prose, yet earlier stage Upanishad composed about the time Kena and Isha Upanishads were, because of the poetic, mathematical metric structure of its hymns.<ref name=ssharma>S Sharma (1985), Life in the Upanishads, {{ISBN|978-8170172024}}, pages 17-19</ref> Winternitz considers the Kathaka Upanishad as pre-Buddhist, pre-Jaina literature.<ref name=ssharma/><ref>M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass, {{ISBN|978-8120802643}}</ref>

Nachiketa then asks for his third wish, asking 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?"<ref name=pauldeussen1114/> The remaining verse of first Valli of Katha Upanishad is expression of reluctance by Yama in giving a straight "yes or no" answer. Yama states that even gods doubt and are uncertain about that question, and urges Nachiketa to pick another wish.<ref name=pauldeussen1121/>(1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN|978-0486209937}}, pages 5-6</ref> 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 (Soul) and sticks to his question, "what happens after death?"<ref name=pauldeussen1121>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 279-281</ref><ref> (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN|978-0486209937}}, page 7</ref>

Katha Upanishad, in verses 1.2.12 asserts [[Ātman (Hinduism)|Atman]] – Soul, Self – exists, though it is invisible and full of mystery.<ref>Paul Deussen, Kathaka Upanishad in Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 283</ref> It is ancient, and recognizable by [[Yoga]] (meditation on one's self), states Katha Upanishad. This is one of the earliest mentions of Yoga in ancient Sanskrit literature, in the context of Self-development and meditation.

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 [[Artha]] (objects, means of life) are above ''Indriya'' (senses), that ''Manas'' (mind) is above ''Artha'' in this hierarchy, above the ''Manas'' is ''Buddhi'' (intellect, his ability to reason), above the ''Buddhi'' is [[Ātman (Hinduism)|Atman]] (his Soul, great Self).<ref name=maxmuller133/><ref name=wdwhitney103/> Beyond the ''Atman'', states Katha Upanishad, is the ''Avyaktam'' (unmanifested Reality), and [[Purusha]] (cosmic soul) is beyond the ''Avyaktam'', and beyond the ''Purusha'', there is nothing - for it is the goal, for it is the highest road.<ref name=maxmuller133/> At the basic level of life, the interaction is between ''Artha'' and ''Indriya'' (sensory organs); while at the highest level, man becomes aware of and holistically realizes the entire hierarchy. The Soul is hidden in all beings, asserts the Katha Upanishad; it does not show itself, but its awareness is felt by seers with ''agrya sukshma'' (subtle, more self-evident conscious, keen thinkers).<ref name=wdwhitney103/><ref name=pauldeussen1310>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 288-289</ref>

In verse 1.3.13, Katha Upanishad states that ''Prajna'' (conscious man) should heed to the ethical precept of self-examination and [[Temperance (virtue)|self-restraint]], restraining his speech and mind by the application of his ''Buddhi'' (power to reason). Man should, asserts Katha Upanishad, holistically unify his tempered senses and mind with his intellect, all these with his ''Atman'' (Soul, great Self), and unify his "great Self" with the Self of the rest, the tranquility of Oneness with the ''Avyaktam'' and "cosmic soul".<ref name=wdwhitney103/><ref name=pauldeussen1310/> 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.<ref name=wdwhitney1315/> Such Self-realization is not easy according to Katha Upanishad,<ref name=maxmuller1314/>

Soul is the lord of the past, the lord of the now, and the lord of the future.<ref name=pauldeussen141/> Soul is eternal, never born, never dies, part of that which existed before the universe was formed from "brooding heat".<ref name=maxmuller143/> Sun rests in it, gods rest in it, all nature rests in it, it is everywhere, it is in everything.<ref>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, {{ISBN|978-8120814684}}, page 292</ref> To understand the eternal nature of one's Soul 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 Soul and act according to its [[Dharma]]<ref>inner law, ethics, morals, just, right, precepts</ref> remain pure like pure water remains pure when poured into pure water.<ref name=maxmuller143/><ref name=wdwhitney107>WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 106-107</ref>

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.<ref name=pauldeussen141/><ref name=wdwhitney107/> The soul-driven individual ignores the superficial individuality of others, and accepts their essential identity.<ref name=wdwhitney107/> Paul Deussen suggests that verses 2.4.6 and 2.4.7 posit a nondualistic (Advaita) position, where both ''Purusha'' and ''Prakrti'' are only ''Atman''. This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 291</ref> [[Adi Shankara|Shankara]] agrees with this interpretation. [[Ramanuja]] doesn't and offers a theistic dualism based interpretation instead.<ref>[https://archive.org/stream/Kathakopanishad.with.Sankara.Bhasya.and.Ranga.Ramanujas.Prakasika#page/n171/mode/2up Kathakopanishad with Sankara Bhasya and Ranga Ramanuja's Prakasika] SS Pathak, in Sanskrit, pages 64-65, 150-151</ref>

Katha Upanishad's fifth Valli is an [[eschatology|eschatological]] treatise. It begins by stating that human body is like a ''Pura'' (Sanskrit: पुर, town, city) with eleven gates<ref>These are two eyes, two ears, two nostrils, one mouth, two organs of evacuation/excretion, navel, and ''Brahmarandhram'' - the aperture at the top of head through which Atman links with Cosmic Soul. See Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 293</ref> that connect him to the universe. The individual, asserts Katha Upanishad, who understands and reveres this town of eternal, non-changing spirit, is never crooked-minded, is always free.<ref name=wdwhitney108>WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 107-108</ref><ref name=pauldeussen251>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 293-295</ref> The Soul dwells in swan, in atmosphere, in man, in ''Varasad'' (wide spaces), in eternal law, everywhere in the universe; it is born of water, it is born of kine, it is born of [[Ṛta]] (right, truth, ethics, morals, eternal law), it is born of stone (mountains) as the great ''Ṛta'', as ought to be. This Soul is worshipped by all the gods. Body dies, Soul doesn't.<ref name=pauldeussen251/>

In verses 2.5.6 and 2.5.7, the Katha Upanishad discusses what happens to the soul after death, stating a variant of the premise of [[Karma]] theory that underlies major Indian religions,<ref name=maxmuller257>Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN|978-0486209937}}, pages 18-20</ref>

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

The Soul is always awake and active, while one is asleep, shaping wishful dreams. It is one with [[Brahman]]. It is everywhere, within and without, it is immortal. This universal, oneness theme is explained by the Katha Upanishad by three [[similes]], which Paul Deussen calls as excellent.<ref name=pauldeussen251/> 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.<ref name=pauldeussen251/> 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.<ref name=wdwhitney108/> 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.<ref name=pauldeussen251/><ref name=maxmuller257/> 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.<ref name=wdwhitney108/>

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 is Self-realized, who knows his Self (Soul) as Brahman (Cosmic Soul)". This teaching is also presented in the other ancient scriptures of Hinduism, such as Brihadaranyaka Upanishad's Chapter 4.4.6.<ref name=pauldeussen2610/><ref name=wdwhitney111>WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, page 111-112</ref>