The Upanishads Part 2

Katha-Upanishad

The Katha-Upanishad is probably the most widely known of all the Upanishads. It was early translated into Persian and through this rendering first made its way into Europe. Later Raja Ram Mohun Roy brought out an English version. It has since appeared in various languages; and English, German and French writers are all agreed in p.r.o.nouncing it one of the most perfect expressions of the religion and philosophy of the Vedas. Sir Edwin Arnold popularized it by his metrical rendering under the name of "The Secret of Death," and Ralph Waldo Emerson gives its story in brief at the close of his essay on "Immortality."

There is no consensus of opinion regarding the place of this Upanishad in Vedic literature. Some authorities declare it to belong to the Yajur-Veda, others to the Sama-Veda, while a large number put it down as a part of the Atharva-Veda. The story is first suggested in the Rig-Veda; it is told more definitely in the Yajur-Veda; and in the Katha-Upanishad it appears fully elaborated and interwoven with the loftiest Vedic teaching.

There is nothing however, to indicate the special place of this final version, nor has any meaning been found for the name Katha.

The text presents a dialogue between an aspiring disciple, Nachiketas, and the Ruler of Death regarding the great Hereafter.

Katha-Upanishad

Peace Chant

May He (the Supreme Being) protect us both, teacher and taught.

May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us.

OM! PEACE! PEACE! PEACE!

Part First

I

Vahasrava, being desirous of heavenly rewards (at the Viswajit sacrifice), made a gift of all that he possessed. He had a son by the name of Nachiketas.

II

When the offerings were being distributed, faith (Shraddha) entered (the heart of)Nachiketas, who, though young, yet resected:

III

These cows have drunk water, eaten gra.s.s and given milk for the last time, and their senses have lost all vigour. He who gives these undoubtedly goes to joyless realms.

In India the idea of sacrifice has always been to give freely for the joy of giving, without asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains the least thought of name, fame or individual benefit. The special Viswajit sacrifice which Vajasrava was making required of him to give away all that he possessed. When, however, the gifts were brought forward to be offered, his son Nachiketas, although probably a lad about twelve years of age, observed how worthless were the animals which his father was offering. His heart at once became filled with Shraddha. There is no one English word which can convey the meaning of this Sanskrit term. It is more than mere faith. It also implies self-reliance, an independent sense of right and wrong, and the courage of one's own conviction.

As a boy of tender age, Nachiketas had no right to question his father's action; yet, impelled by the sudden awakening of his higher nature, he could not but reflect: "By merely giving these useless cows, my father cannot gain any merit. If he has vowed to give all his possessions, then he must also give me. Otherwise his sacrifice will not be complete and fruitful."

Therefore, anxious for his father's welfare, he approached him gently and reverently.

IV

He said to his father: Dear father, to whom wilt thou give me?

He said it a second time, then a third time. The father replied: I shall give thee unto Death.

Nachiketas, being a dutiful son and eager to atone for his father's inadequate sacrifice, tried to remind him thus indirectly that he had not fulfilled his promise to give away all his possessions, since he had not yet offered his own son, who would be a worthier gift than useless cattle. His father, conscious that he was not making a true sacrifice, tried to ignore the boy's questions; but irritated by his persistence, he at last impatiently made answer: "I give thee to Yama, the Lord of Death." The fact that anger could so quickly rise in his heart proved that he had not the proper att.i.tude of a sacrificer, who must always be tranquil, uplifted and free from egoism.

V

Nachiketas thought: Among many (of my father's pupils) I stand first; among many (others) I stand in the middle (but never last). What will be accomplished for my father by my going this day to Yama?

It was not conceit which led Nachiketas to consider his own standing and importance. He was weighing his value as a son and pupil in order to be able to judge whether or not he had merit enough to prove a worthy gift. Although he realized that his father's harsh reply was only the expression of a momentary outburst of anger; yet he believed that greater harm might befall his father, if his word was not kept. Therefore he sought to strengthen his father's resolution by reminding him of the transitory condition of life. He said:

VI

Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn).

All things perish, Truth alone remains. Why then fear to sacrifice me also; Thus Nachiketas convinced his father that he should remain true to his word and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode of Death, but Yama was absent and the boy waited without food or drink for three days. On Yama's return one of his household said to him:

VII

Like fire a Brahmana guest enters into houses. That fire is quenched by an offering. (Therefore) O Vaivaswata, bring water.

VIII

The foolish man in whose house a Brahmana guest remains without food, all his hopes and expectations, all the merit gained by his a.s.sociation with the holy, by his good words and deeds, all his sons and cattle, are destroyed.

According to the ancient Vedic ideal a guest is the representative of G.o.d and should be received with due reverence and honor. Especially is this the case with a Brahmana or a Sannyasin whose life is wholly consecrated to G.o.d. Any one who fails to give proper care to a holy guest brings misfortune on himself and his household. When Yama returned, therefore, one of the members of his household anxiously informed him of Nachiketas' presence and begged him to bring water to wash his feet, this being always the first service to an arriving guest.

IX

Yama said: O Brahmana! Revered guest! My salutations to thee.

As thou hast remained three nights in my house without food, therefore choose three boons, O Brahmana.

X