Katha Upanishad

Etymology

Katha (Sanskrit: कठ) literally means "distress". Katha is also the name of a sage, credited as the founder of a branch of the Krishna Yajur-veda, as well as the term for a female pupil or follower of Kathas school of Yajurveda. Paul Deussen notes that the Katha Upanishad uses words that symbolically embed and creatively have multiple meanings. For example, a closely pronounced word Katha (Sanskrit: कथा) literally means "story, legend, conversation, speech, tale". All of these related meanings are relevant to the Katha Upanishad.

Nachiketa, the boy and a central character in the Katha Upanishad legend, similarly, has closely related words with roots and meanings relevant to the text. Paul Deussen Some of these Sanskrit word plays are incorporated within the Upanishad's text.

Like Taittiriya Upanishad of Yajurveda, each section of the Katha Upanishad is called a Valli (वल्ली), which literally means a medicinal vine-like climbing plant that grows independently yet is attached to a main tree. Paul Deussen states that this symbolic terminology is apt and likely reflects the root and nature of the Upanishads in Black Yajur veda, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text.

Chronology

The chronology of Katha Upanishad is unclear and contested by scholars. 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.

Richard King and A.L. Basham date the Katha Upanishad's composition roughly to the 5th century BCE, chronologically placing it after the first Buddhist Pali canons. Olivelle assigns the Katha Upanishad to the verse Upanishads, together with the Kena, Isha, Svetasvatara, and Mundaka, dating it to the first centuries BCE. 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.

Stephen Phillips notes the disagreement between modern scholars. Phillips places the Katha Upanishad chronologically 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. 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.}} Winternitz considers the Kathaka Upanishad as pre-Buddhist, pre-Jaina literature.

Structure

The Katha Upanishad has two chapters (adhyāyas), each with three sections (valli), thus a total of six sections. The first section has 29 verses, the second section 25 verses, and the third section has 17. The second chapter opens with the fourth section of the Katha Upanishad, which has 15 verses, while the fifth valli also has 15 verses. The final section has 17 verses.

The first chapter with the first three vallis is considered older because the third section ends with a structure in Sanskrit that is typically found at the closing of other Upanishads. Additionally, the central ideas are repeated and expanded upon in the last three sections, which makes up the second chapter. This, however, does not imply a significant gap between the two chapters, both chapters are considered ancient, and from 1st millennium BCE.

The origin of the story of the little boy named Nachiketa, contained in Katha Upanishad is of a much older origin. Nachiketa is mentioned in the verses of chapter 3.11 of Taittiriya Brahmana, both as a similar story,

The style and structure suggests that some of the verses in Katha Upanishad, such as 1.1.8, 1.1.16-1.1.18, 1.1.28, among others, are non-philosophical, do not fit with the rest of the text, and are likely to be later insertion and interpolations.

Content

The son questions his father - First Valli

The Upanishad opens with the story of Vajasravasa, also called Aruni Auddalaki Gautama, who gives away all of his worldly possessions. However, his son Nachiketa (Sanskrit: नचिकेत) sees the charitable sacrifice as a farce, because all those worldly things have already been used to exhaustion, and are of no value to the recipients. The cows that were given away, for example, were so old that they had "drunk-their-last-water" (पीतोदकाः), "eaten-their-last-grass" (जग्धतृणाः), "don't give milk" (दुग्धदोहाः) and "who are barren" (निरिन्द्रियाः). Concerned, the son asks his father,

"Dear father, to whom will you give me away?" He said it a second, and then a third time. The father, seized by anger, replied: "To Death, I give you away." |Nachiketa, Katha Upanishad, 1.1.1-1.1.4}}

Nachiketa does not die, but accepts his father's gifting him to Death by visiting the abode of Yama - the deity of death in the Indian pantheon of deities. Nachiketa arrives, but Yama is not in his abode. Nachiketa as guest goes hungry for three nights, states verse 9 of the first Valli of Katha Upanishad. Yama arrives and is apologetic for this dishonor to the guest, so he offers Nachiketa three wishes.

Nachiketa's first wish is that Yama discharge him from the abode of death, back to his family, and that his father be calm, well-disposed, not resentful and the same as he was before when he returns. Yama grants the first wish immediately, states verse 1.1.11 of Katha Upanishad.

For his second wish, Nachiketa prefaces his request with the statement that heaven is a place where there is no fear, no anxiety, no old age, no hunger, no thirst, no sorrow.

In his third wish Nachiketa then asks 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?" 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 (Self) and sticks to his question, "what happens after death?"

The theory of good versus dear - Second Valli

Yama begins his teaching by distinguishing between preya (प्रेय, प्रिय, dear, pleasant, gratifying), and shreya (श्रेय, good, beneficial excellence).

Different is the good and different is the dear, they both, having different aims, fetter you men; He, who chooses for himself the good, comes to wellbeing, he, who chooses the dear, loses the goal.

The good and the dear approach the man, The wise man, pondering over both, distinguishes them; The wise one chooses the good over the dear, The fool, acquisitive and craving, chooses the dear. |Yama, Katha Upanishad, 1.2.1-1.2.2}}

The verses 1.2.4 through 1.2.6 of Katha Upanishad then characterizes knowledge/wisdom as the pursuit of good, and ignorance/delusion as the pursuit of pleasant. The pursuit of knowledge and the good, can be taught, learnt and thus realized.

A similar discussion and distinction between the pleasant and the beneficial is found in ancient Greek philosophy, such as in Phaedrus by Plato.

Atman exists, the theory of Yoga and the essence of Vedas - Second Valli

The Katha Upanishad, in verses 1.2.12, asserts that the Atman – Self – exists, though it is invisible and full of mystery. It also states that it is ancient and recognizable by Yoga (meditation on one's self). This is one of the earliest mentions of Yoga in ancient Sanskrit literature, in the context of Self-development and meditation. गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १२ ॥}} He (the Atman), difficult to be seen, full of mystery, the Ancient, primaeval one, concealed deep within, He who, by yoga means of meditation on his self, comprehends Atman within him as God, He leaves joy and sorrow far behind.}}

In verses 1.2.14 through 1.2.22, the Katha Upanishad asserts that the essence of Vedas is to liberate, look past what has happened and what has not happened, free from the past and the future, refocus attention from ignorance to knowledge, leading to the means of blissful existence beyond joy and sorrow. This is achievable through the realization of Atman-Brahman, asserts Katha Upanishad, and this essence is reminded in the Vedas through the word Om (, Aum), as stated in verses 1.2.15-1.2.16. That syllable, Aum, is in Brahman, means Brahman, means the Highest, means the Blissful within.

Yama is the spokesman in the second Valli of the Katha Upanishad. He asserts that man must not fear anyone or anything, not even death, as the true essence of man (Atman) is eternal, beyond birth and death, and identical to Brahman. These passages have been widely studied, and inspired Emerson among others:

The seer (Atman, Self) is not born, nor does he die, He does not originate from anybody, nor does he become anybody, Eternal, ancient one, he remains eternal, he is not killed, even though the body is killed. |Katha Upanishad, 1.2.18}}

The Self (Atman), smaller than small, greater than great, is hidden in the heart of that creature, A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator. |Katha Upanishad, 1.2.20}}

In final verses of the second Valli, the Katha Upanishad asserts that the knowledge of the Atman cannot be attained through intellectual effort, reason, or scriptural study alone. Instead, it is revealed by the Self (Atman) to those whom it selects, but only if they meet certain moral preconditions.

Not through instruction is the Atman attained, not through reason and much scriptural learning; He will be comprehended by him only whom He selects, the Atman reveals his essential nature to him. |Katha Upanishad, 1.2.23}}

Similar ideas are repeated in the Mundaka Upanishad in chapter 3.2, another classic ancient scripture of Hinduism.

The parable of the chariot - Third Valli

The third Valli of Katha Upanishad presents the parable of the chariot, to highlight how Atman, body, mind, senses and empirical reality relate to a human being.

Know that the Atman is the rider in the chariot, and the body is the chariot, Know that the Buddhi (intelligence, ability to reason) is the charioteer, and Manas (mind) is the reins.

The senses are called the horses, the objects of the senses are their paths, Formed out of the union of the Atman, the senses and the mind, him they call the "enjoyer". |Katha Upanishad, 1.3.3-1.3.4}}

The Katha Upanishad asserts that one who does not use his powers of reasoning, whose senses are unruly and mind unbridled, his life drifts in chaos and confusion, his existence entangled in samsara. Those who use their intelligence, have their senses calm and under reason, they live a life of bliss and liberation, which is the highest place of Vishnu. Madhvacharya, the Dvaita Vedanta scholar interprets this term differently, and bases his theistic interpretation of Katha Upanishad by stating that the term refers to the deity Vishnu.

This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the Ratha Kalpana. A similar simile is found in ancient Greek literature, such as the Parmenides, Xenophon's prologue of Prodikos, and in the Platonic dialogue Phaedrus.

The nature of Atman, need for ethics and the hierarchy of Reality - Third Valli

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, and above Manas is Buddhi (intellect, his ability to discern). Above Buddhi is Atman (his Self, great Self).

In verse 1.3.13, Katha Upanishad states that Prajna (conscious man) should heed to the ethical precept of self-examination and 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 (Self), and unify his "great Self" with the Self of the rest, the tranquility of Oneness with the Avyaktam and "cosmic Self". 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. Such Self-realization is not easy according to Katha Upanishad, प्राप्य वरान्निबोधत । क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥}} Rise, awake! Having obtained these boons, understand them! Like the Razor's sharp edge is difficult to traverse, The path to one's Self is difficult.}}

Paul Deussen states that verses 1.3.10 to 1.3.13 of Katha Upanishad is one of the earliest mentions of the elements of Yoga theory, and the recommendation of Yoga as a path to the highest goal of man, that is a life of spiritual freedom and liberation.

The theory of Atman, Oneness and Plurality - Fourth Valli

The fourth Valli starts by asserting that inner knowledge is that of unity, eternal calmness and spiritual Oneness, while the external knowledge is that of plurality, perishable "running around" and sensory objects. The Katha Upanishad in fifteen verses of the fourth Valli, as well as those the fifth Valli, explains what is Atman, how it can be known, the nature of Atman, and why it ought to be known. For definition, it deploys an epistemic combination of "positive assertions" as well as "exposition by elimination", the latter repeated with,

एतद्वै तत् ॥ ४ ॥}}

What is left here? Truly, this is that (Atman). |Katha Upanishad, 2.4.3}}

Atman, asserts Katha Upanishad, is the subject of Self-knowledge, the bearer of spiritual reality, that which is all-pervading, inside every being, which unifies all human beings as well as all creatures, the concealed, eternal, immortal, pure bliss. It exists and active when man is in awake-state, it exists and active when man is in dream-state. The empirical reality is the "honey" for the Atman, with the honey metaphor repeating "fruit of numerous karma flowers in the valley of life" doctrine found in other Upanishads, such as in the second chapter of Brihadaranyaka Upanishad. To know Atman, look inward and introspect; to know objects, look outward and examine, states Katha Upanishad. Everything that changes is not Atman, that which was, is, will be and never changes is Atman. Just like a baby is concealed inside a mother's womb when conceived, Atman is concealed inside every creature, states verse 2.4.8 of Katha Upanishad.

Self is the lord of the past, the lord of the now, and the lord of the future. To understand the eternal nature of one's Self 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 Self and act according to its Dharma remain pure like pure water remains pure when poured into pure water.

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. Shankara agrees with this interpretation. Ramanuja does not and offers a theistic dualism based interpretation instead.

Life is highest joy, and what happens after death - Fifth Valli

The fifth Valli of the Katha Upanishad is an eschatological treatise. It begins by stating that human body is like a Pura (Sanskrit: पुर, town, city) with eleven gates that connect it to the universe. The Katha Upanishad asserts that an individual who understands and reveres this town of eternal, non-changing spirit, is never crooked-minded and is always free. The Self dwells in swan, in the atmosphere, in man, in wide spaces (Varasad), in eternal law, and 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), and it is born of stone (mountains) as the great Ṛta, as it ought to be. This Self is worshipped by all the gods. Body dies, Self doesn't.

In verses 2.5.6 and 2.5.7, the Katha Upanishad discusses what happens to the Self after death, stating a variant of the premise of Karma theory that underlies major Indian religions,

स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥}}

Some of these Selfs enter into the womb, in order to embody again into organic beings, others assemble unto what is Sthānu (immovable things), according to their karma, according to their shrutam (श्रुतम्, knowledge, learning). |Katha Upanishad, 2.5.7}}

The Self 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. 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. 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. 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. 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.

That individual is perennially happy, asserts Katha Upanishad, who realizes the Atman is within him, that he himself is the Master, that the inner Self of all beings and his own Self are "one form manifold", and none other. Life is spirit, full of joy. Meaning is Atman, full of perennial peace. "Truly, this is that", once deeply felt and understood by man, is inexpressible highest joy. It is he who realizes this who shines, his splendour shines everything with and by (Anu), the whole world shines by such joy unleashed, such splendour manifested.

The theory of Yoga - Sixth Valli

The sixth Valli continues the discussion of Karma and rebirth theory, sections of which Max Muller states is possibly interpolated and inserted in a later period. The first five verses of the last section of the Upanishad assert that those who do not know or do not understand Atman return to the world of creation, and those who do are free, liberated. Some unaware of Brahman's essence are naturally inclined to fear God and its manifestation such as nature (fire, lightning, sun), state verses 2.6.2 and 2.6.3 of Katha Upanishad.

The Katha Upanishad, in verses 2.6.6 through 2.6.13 recommends a path to Self-knowledge, and this path it calls Yoga. बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥ तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥}} Only when Manas (mind) with thoughts and the five senses stand still, and when Buddhi (intellect, power to reason) does not waver, that they call the highest path. That is what one calls Yoga, the stillness of the senses, concentration of the mind, It is not thoughtless heedless sluggishness, Yoga is creation and dissolution.}}

Realize you are perfect now and here - Sixth Valli

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 as Brahman (Cosmic Self)". This teaching is also presented in the other ancient scriptures of Hinduism, such as Brihadaranyaka Upanishad's Chapter 4.4.6.

The verse 15 of the sixth Valli declares that the Upanishad concludes its teaching therein. that these remaining verses 2.6.16 – 2.6.18 are possibly modern additions as appendix and have been interpolated. This is due to the declaration of Upanishad's end in verse 15, and the additional three verses that are structured in prose-like manner, rather than the poetic, metric-perfection that Katha Upanishad is largely written in.

Reception

Charles Johnston has called Katha Upanishad as one of the highest spiritual texts, with layers of metaphors embedded therein. To Johnston, the three nights and three boons in the first Valli of Katha Upanishad, for example, are among the text's many layers, with the three connoting the past, the present and the future.

The Irish poet William Butler Yeats dedicated several essays and sonnets to themes in Katha Upanishad and related ancient Upanishads of India. George William Russell similarly esteemed the Katha and other Upanishads. The American poet Ralph Waldo Emerson held Katha Upanishad highly, and wrote several poems and essays paralleling the themes in it.

The various themes contained in Katha Upanishad have been subject of many scholarly works. For example, Elizabeth Schiltz Radhakrishnan notes that Katha Upanishad's discussion of "good versus pleasant" is evidence of ethical theories and philosophical longings of ancient human beings in India by 1st millennium BCE, much like those in Greek city states in Europe.

In popular culture

A verse in the Upanishad inspired the title and the epigraph of W. Somerset Maugham's 1944 novel The Razor's Edge, later adapted, twice, into films of the same title (see articles on 1946 and 1984 films). The epigraph reads, "The sharp edge of a razor is difficult to pass over; thus the wise say the path to Salvation is hard." taken from a verse in the Katha-Upanishad – 1.3.14. Maugham had visited India in 1938 and met Ramana Maharishi at his ashram in Tamil Nadu.

Filmmaker Ashish Avikunthak made a film based on this Upanishad called “Katho Upanishad” which was first shown as a video installation at Gallery Chatterjee & Lal in Mumbai in 2012.

Roger Zelazny included a quote from the Katha Upanishad as dialogue between two characters in his novel, Lord of Light.

Notes

References

Sources

References

1. Johnston, Charles (1920-1931). ''The Mukhya Upanishads''. Kshetra Books. {{ISBN. 9781495946530 (Reprinted in 2014).
2. Paul Deussen. ''Sixty Upanishads of the Veda''. Volume 1, Motilal Banarsidass. {{ISBN. 978-8120814684. pages 269-273
3. 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 Selfs) 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]])."
4. 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".
5. [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
6. Philip Renard (1995), Historical bibliography of Upanishads in translation, Journal of Indian philosophy, vol 23, issue 2, pages 223-246
7. R White (2010), Schopenhauer and Indian Philosophy, International Philosophical Quarterly, vol. 50, issue 1, pages 57-76
8. [http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html KaTha] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
9. suggests ''Na kṣiti'' and ''Na aksiyete'', which are word plays of and pronounced similar to Nachiketa, means "non-decay, or what does not decay", a meaning that is relevant to second boon portion of the Nachiketa story. Similarly, ''Na jiti'' is another word play and means "that which cannot be vanquished", which is contextually relevant to the Nachiketa's third boon. Both Whitney and Deussen independently suggest yet another variation to Nachiketa, with etymological roots that is relevant to Katha Upanishad: the word ''Na-ciketa'' also means "I do not know, or he does not know".WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, page 91
10. [[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 217-219
11. Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN. 978-0231144858, Chapter 1
12. 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
13. 978-0-415-33227-9 (page 61).
14. S Sharma (1985), Life in the Upanishads, {{ISBN. 978-8170172024, pages 17-19
15. {{refn. RanadeRD 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
16. M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass, {{ISBN. 978-8120802643
17. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 88- 112
18. The Principal Upanishads]]''. New Delhi: HarperCollins Publishers India. {{ISBN. 81-7223-124-5 p. ''593''.
19. (1962), [https://archive.org/stream/upanishads02ml#page/n57/mode/2up Katha Upanishad], in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 1 with footnote 1
20. (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 1-2 with footnote 3
21. (1962). "Upanishads". Courier Reprint (Original: Oxford University Press).
22. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 275-276
23. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 277-278
24. 978-8120814684, pages 278-279
25. 978-0486209937, pages 5-6
26. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 279-281
27. (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 7
28. [http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html Search for zreyas and priya spellings under Harvard-Kyoto convention for Sanskrit] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
29. p. 42, [[Eknath Easwaran. Easwaran]] (2009), ''[[Essence of the Upanishads]]'' (see [[Essence of the Upanishads (book). article]]). Easwaran writes that "these alternatives have precise Sanskrit names that have no English equivalent: ''preya'' and ''shreya''. Preya is what is pleasant; shreya, what is beneficial. Preya is that which pleases us, that which tickles the ego. Shreya, on the other hand, has no reference to pleasing or displeasing. It simply means what benefits us" (p. 42).
30. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 281
31. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 8
32. 978-8120814684, pages 282-283
33. Note: in later verses, Katha Upanishad clarifies that empirical knowledge can be taught, but spiritual knowledge about Atman can not be instructed, only meditated upon and realized. See verses 1.2.23-1.2.25, Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, page 286
34. Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 9
35. S Radhakrishnan (1994 Reprint, 1953), ''[[The Principal Upanishads (book). The Principal Upanishads]]'' (see [[The Principal Upanishads (book). article]]), in discussing this verse, offers a quote from Plato's ''Phaedrus'' for comparison: "In every one of us there are two ruling and directing principles, whose guidance we follow wherever they may lead; the one being an innate device of pleasure, the other an acquired judgment which aspires after excellence. Now these two principles at one time maintain harmony, while at another they are at feud within us, and now one and now the other obtains mastery" (p. 608).
36. Paul Deussen, Kathaka Upanishad in Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 283
37. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 283
38. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 10
39. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 284-286
40. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 10-11
41. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 285-286
42. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684
43. [https://archive.org/stream/thirteenprincipa028442mbp#page/n371/mode/2up Katha Upanishad - Third Valli] The Thirteen Principal Upanishads, Robert Hume (Translator), page 351
44. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 12-13
45. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 287
46. Whitney clarifies that "Vishnu" appears in [[Vedas]] as a form of Sun, and "Vishnu's highest place" is a Vedic phrase that means "zenith".WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, page 103
47. BNK Sharma (2008), A History of the Dvaita School of Vedānta and Its Literature, Motilal Banarsidass, {{ISBN. 978-8120815759, pages 8, 160-169
48. [https://sa.wikisource.org/wiki/कठोपनिषद्#Canto_III Katha Upanishad 1.III.14] Wikisource
49. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, page 104
50. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 13-14
51. 978-8120814684, pages 288, 298-299
52. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 288, 290-292
53. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 104-106
54. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 15-17
55. [https://sa.wikisource.org/wiki/कठोपनिषद्#Canto_III Katha Upanishad 2.IV.3] Wikisource
56. 978-8120814684, page 292
57. inner law, ethics, morals, just, right, precepts
58. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 106-107
59. [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
60. 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 Self. See Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, page 293
61. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 107-108
62. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 293-295
63. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 18-20
64. [https://sa.wikisource.org/wiki/कठोपनिषद्#Canto_III Katha Upanishad 2.V.7] Wikisource
65. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 108-109
66. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 295-296
67. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN. 978-8120814684, pages 296-298
68. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, pages 109-111
69. Those who are aware of Brahman's essence, are awakened to the knowledge, fear no one and nothing, become immortal as with Brahman.Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, pages 16-22
70. Max Muller (1962), Katha Upanishad, in The Upanishads - Part II, Dover Publications, {{ISBN. 978-0486209937, page 22
71. [https://sa.wikisource.org/wiki/कठोपनिषद्#Canto_III Katha Upanishad 2.VI.10-11] Wikisource
72. 978-8120814684, pages 298-299
73. WD Whitney, [https://www.jstor.org/stable/2935810 Translation of the Katha-Upanishad], Transactions of the American Philological Association, Vol. 21, page 111-112
74. 978-8120814684, pages 299-300
75. Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya Upanishads, Kshetra Books, {{ISBN. 978-1495946530 (Reprinted in 2014), pages 149-152
76. JZ Marsh, The Influence of Hinduism in William Butler Yeats's "Meru", Yeats Eliot Review , Vol. 22, No. 4 , Winter 2005
77. Peter Kuch (1986), Yeats and A.E.: "the antagonism that unites dear friends", Colin Smythe, {{ISBN. 978-0861401161, pages 19-23
78. A Davenport (1952), WB Yeats and the Upanishads, Review of English Studies, Oxford University Press, Vol. 3, No. 9, pages 55-62
79. Andrew M. Mclean (1969), [https://www.jstor.org/stable/363504 Emerson's Brahma as an Expression of Brahman], The New England Quarterly, Vol. 42, No. 1 (Mar., 1969), pages 115-122
80. Frederick I. Carpenter, [https://www.jstor.org/stable/2920134 Immortality from India], American Literature, Vol. 1, No. 3 (Nov., 1929), pp. 233-242
81. has compared "the parable of the chariot" in Katha Upanishad and Platonic dialogue "Phaedrus", noting the "remarkable similarities give rise to a great many tantalizing historical and literary questions", and adding the comment, "each provides an image of the self as the chariot, they each offer a complex [[moral psychology]], and point toward an effective justification of the best life".Elizabeth A. Schiltz (2006), [https://www.jstor.org/stable/4488037 Two Chariots: The Justification of the Best Life in the "Katha Upanishad" and Plato's "Phaedrus"], Philosophy East and West, Vol. 56, No. 3 (Jul., 2006), pages 451-468
82. S. Radakrishnan, The Ethics of the Bhagavadgita and Kant, International Journal of Ethics, Vol. 21, No. 4 (Jul., 1911), pages 465-475
83. [http://www.celextel.org/108upanishads/katha.html Katha Upanishad] {{webarchive. link. (2009-02-07 , 1.3.14.)
84. [http://www.timesquotidian.com/tag/katha-upanishad/ Razors Edge: The Katha Upanishad] {{Webarchive. link. (2018-09-27 by Nancy Cantwell. Timequotidian.com, January 29, 2010.)
85. (9 July 2012). "The secret of death". Mid Day, Mumbai.
86. (12 July 2012). "Should 'high art' evolve with the times to stay in the race?". [[The Sunday Guardian]].