Katha Upanishad Bhashyam

नमो भगवते तस्मै सर्वतः परमाय ते ।

सर्वप्राणिहृदिस्थाय वामनाय नमो नमः ।।

Kathopanishad is one of the very important Upanishads among the ten principal Upanishads. It is also known as Kathaka Upanishad. This Upanishad belongs to the Katha Sakha of Krishna Yajurveda. It is arranged in two chapters each containing three parts known as Vallis. The central theme of this Upanishad is extolling the supremacy of Lord Sri Vishnu over the souls after death and also in the state of liberation. This is done beautifully in the form of a dialogue between Yama and Nachiketa. Sri Madhwacharya has written a concise commentary on the Kathopanishad supplying critical context to help bring out its central theme and also removing any misconceptions regarding the meanings of difficult verses.

Central Theme

The central theme of the Upanishad is establishing the following facts

» Lord Sri Hari is Supreme

» Lord Sri Hari is the controller of all liberated/non-liberated souls

» Lord Sri Hari is the indweller of all

» The presiding deity of this Upanishad is Sri Vamana

Nachiketa Offered to Death

The Katha Upanishad opens with an interesting episode. Desirous of Swarga, Sage Uddalaka performs Vishwajit Sacrifice and offers very weak cows as gifts. At this point of time, Uddalaka’s son Nachiketa repeatedly asks his father “O Father, to whom will you give me?” Angered by his repeated queries, his father curses Nachiketa to die. It is not at once clear to the reader as to why Nachiketa had to offer himself in the place of those weak cows? What was Nachiketa trying to tell to his father? What made his father to curse him so harshly? For all these questions, we cannot find satisfactory answers unless we refer to the Upanishad Bhashya of Sri Madhwacharya.

Sri Madhwacharya, in his Bhashya, beautifully brings forth the true reason behind Nachiketa’s question. Noticing the unworthy gifts that his father was giving, Nachiketa felt that by giving such gifts, his father would surely fall to the joyless worlds. As he did not want that to happen, he tried to dissuade his father. But if the cows are not gifted it would amount to breaking the vow. Realizing this, Nachiketa indicates to his father that he could gift him in place of the cows to keep the vow. Hence he repeatedly asked his father as to whom he will offer him as a gift. This annoyed the father and he said hastily that I give you to death!!!

Nachiketa’s Body?

Did Nachiketa go to the abode of Yama with his mortal body? The answer is no. He left his mortal body and the body was offered to fire following Vedic rites. Nachiketa was granted a new body by Yama who was very pleased by Nachiketa’s character.

Nachiketa at the Door of Death

In the Upanishad it is not very clear as to what happens when Nachiketa reaches the door of death. Sri Madhwacharya supplies us the missing link here. Nachiketa reached the abode of Yama when Yama was not available. Yama’s wife Shyamala welcomes and pays respects to the boy. Considering him as Atithi, she came with offerings to the Brahmin. Nachiketa refused to partake the offerings in the absence of Yama. Nachiketa spends three nights at the door of Yama without food. As soon as Yama returns, his wife tells him about the arrival of Nachiketa and requests him to submit the offerings.

Three Boons

Yama granted three boons to Nachiketa for making him wait at his door without food. The three boons are listed out in Sri Madhwacharyas Bhashya as follows:-

» Uddalaka forgoes hatred towards Nachiketa and develops affection towards him as before though he has got a new body.

» Nachiketa is blessed with full knowledge about the Nachiketa Agni and its indweller Lord Sri Hari.

» Nachiketa is blessed with the knowledge about Lord Sri Hari as the controller of the liberated.

Conversation between Yama and Naciketa

The esoteric conversation between Yama and Naciketa is the main thread through which many metaphysical secrets are revealed by this Upanishad. The Bhashya of Sri Madhwacharya efficiently brings home the clear meaning of this esoteric dialoge.

Salient Features

Some of the salient features of Sri Madhwacharya’s Kathopanishad Bhashya can be listed as under

» It brings out the philosophical import of the concept of Agni as the one who is superior of all deities.

» Highlights the significance of the knowledge of Agni with all the 360 “Ishtaka Devatas” and their controller Lord Sri Hari as a means to liberation.

» The importance of knowledge of the God as enjoined in the Vedas when clubbed with right action in the form of Trikarma (Yagna, Dana, Tapa) is envisaged.

» Expounding the meaning of the word Brahmaja to mean Lord Sri Vishnu, as He is manifested by the Vedas (The other name for the Vedas is Brahma).

» Clarification of the meaning of the word Anekarupa to mean “made of gold”.

» Quoting the Padma Purana as a reference to the additional boons granted by Yama to Nachiketa. The two additional boons are 1. Agni named after Nachiketa 2. Gift of a sparkling Golden Necklace.

» Revealing that the words Lokadi, Pratishtha, Brahmajagna, Anantalokapti, Urugaya, Guha Nihita etc., all refer to Lord Sri Vishnu only.

» Firmly establishing the fact that the third question Nachiketa asked Yama was about whether the Lord remains to be the controller of the souls not only after leaving the mortal body but also in the state of liberation or not.

» Clarifying that attaining the state of liberation can also be referred as attaining death. An ancient and important text Tattvasara was quoted to support this viewpoint.

» Revealing that Nachiketa’s question was about very secret knowledge, gaining which, there will be higher bliss in the state of liberation.

» Expounding that the Lord is known as Dharma as he beholds all.

» Using Brahma Vaivarta Purana statement to support the view that the knowledge of Brahman is obtainable only by listening to the discourses of a mentor who understands well the difference between the Lord and the souls.

» Beautiful exposition of the word “Anitya” by accepting a split (A + Nitya) to mean the everlasting Lord Sri Vishnu.

» Refutation of the Abheda School by citing various inline examples such as sharo hyatma, sharavat tanmayo bhavet, abhayam titirshatam param, tadrigeva bhavati.

» Propounding that Nachiketa’s question cannot be about life after death as he himself is already experiencing it.

» Beautiful exposition of the upanishad giving the message “Wise do not take birth or die as they have no bondage of the mortal body”.

» Interpreting “Akratu” to mean “One who has definitive knowledge of Brahman”.

» Explaining that the apparent contradictions such as - “Sitting, he moves far. Lying he goes everywhere” are possible due to the majesty of Lord Sri Vishnu.

» Exposition of the two forms of the Lord Atma and Antaratma.

» Expounding that the Lord accepts auspicious things. He is like a shade to the wise; fierce sun to the sinners.

» Interpreting the Upanishad as discussing the Abhimani Devata Taratamya such as Indriyaabhimaani, Arthaabhimaani, Manomaani, Buddhi Abhimaani, Mahattatva, Avyakta Tattva and Purusha (Narayana).

» Clarifying that the control of mind and other tattvas is to be done by contemplating the mind to be under the controller of the Abhimani Devata and not by trying to control the mind or the Devatas themselves.

» Correctly explaining the meaning of the verse Paranchi Khani Vyatrunaat, by taking the root Trunu in the sense of Katkaara (slight). The meaning of the verse is thus explained as “The Lord made our senses to look outward. He made them to be despicable”. » Interpretation of Jivam in Jivam Antikat as “near the soul”. The Atma, Supreme Brahman. Otherwise the sentence would be inappropriate. The individual soul cannot be referred to be near itself.

» Repeated propounding of Devata Taratamya is for the purpose of establishing such a contemplation of the supremacy of Lord Sri Vishnu with respect to other deities as the essence of all scriptures.

» Lord Sri Vishnu cannot be seen with ordinary eyes. Though His incarnation can be seen sometimes, but such a glimpse does not qualify one for liberation. One has to get a glimpse of the Bimba Roopa (Indweller) through his mind. Even the Avatara Roopa is to be seen with the help of knowledge and devotion.

» Seeing difference in the Lord’s essence and qualities is a sin.

» The Lord is present in the heart of the body. The size of the Lord’s form is equal to the size of thumb of the body. Similarly the Lord is present in the soul itself. The size of the Lord’s form is equal to the size of the thumb of the soul.

Conclusion

Acharya closes his Bhashya by humbly putting forward that Lord Sri Vishnu is dearest to him and also he is the dearest disciple of Lord Sri Vishnu.

नमो भगवते तस्मै विष्णवे प्रभविष्णवे ।

यस्याहमाप्त आप्तेभ्यो यो म आप्ततमस्सदा  ।।