The Upanishads | Page 9

grief and hatred vanish. He alone can love. That
AH-pervading One is self- effulgent, birthless, deathless, pure,
untainted by sin and sorrow. Knowing this, he becomes free from the
bondage of matter and transcends death. Transcending death means
realizing the difference between body and Soul and identifying oneself
with the Soul. When we actually behold the undecaying Soul within us
and realize our true nature, we no longer identify ourself with the body
which dies and we do not die with the body.
Self-knowledge has always been the theme of the Sages; and the
Upanishads deal especially with the knowledge of the Self and also
with the knowledge of God, because there is no difference between the
Self and God. They are one and the same. That which comes out of the
Infinite Whole must also be infinite; hence the Self is infinite. That is
the ocean, we are the drops. So long as the drop remains separate from
the ocean, it is small and weak; but when it is one with the ocean, then
it has all the strength of the ocean. Similarly, so long as man believes
himself to be separate from the Whole, he is helpless; but when he
identifies himself with It, then he transcends all weakness and partakes
of Its omnipotent qualities.

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
pronouncing 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 grass 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