Katha Upanisad

[Paramananda das]

Katha Upanisad

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.

If the killer thinks that he kills,

if the killed thinks that he is killed,

they do not understand;

for this one does not kill, nor is that one killed.

The Self (Atman), smaller than small, greater than great,

is hidden in the heart of each creature,

Free from avarice, free from grief, peaceful and content,

he sees the supreme glory of Atman.

— Katha Upanishad, 1.2.18-1.2.2

I recall in 1989 I read the translation and commentary to Katha Upanisad by former ISKCON Guru and sannyasi Rohini Kumara Swami , I recall this section , because most Mayavadis interpret that the soul does not come from anywhere ,but clearly as explaiend by Lord Krsna in Bhagavad Gita chapter 12 He is the source of the Impersonal Brahman that consist of all the Jivas and also explains that understanding Him the Supreme Lord is higher than impersonal realization

Katha Upanisad is also in part quoted by Srila Prabhupada.. it is one of the books I do not have a good Vaisnava translation of in my private library of 5000 Vaisnava Litteratures

Niciketa was instructed by Sri Yamaraja about the Soul and Supreme Soul Paramatma and how to go back home to Godhead

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Paramananda Das
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।
तस्य ह नचिकेता नाम पुत्र आस ॥ १॥
oṃ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau .
tasya ha naciketā nāma putra āsa .. 1..
1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa.

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तँ ह कुमारँ सन्तं दक्षिणासु
नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २॥
tam̐ ha kumāram̐ santaṃ dakṣiṇāsu
nīyamānāsu śraddhāviveśa so’manyata .. 2..
2-3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve.

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Katha Upanisad is one of the original 108 Upanisads and found in the Yajur Veda it was later written down by Sri Ganesh while Srila Vyasadeva dictated all the 4 Vedas and Upanisads and Puranas

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Krishna Yajurveda. is the part Katha Upanisad is from and is considered mukhya (primary) Upanishad just like Sri Isopanisad is one of the most important Upanisads

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Sripada Sankacarya commented on it ,but mostly peopel derive impersonal understanding from it

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Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Him, i.e., Nachikôtas, though in the prime of life, i.e., young and not possessed of the power of procreating zeal, i.e., faith in the existence of a future state, entered, induced by the desire of good to his father. At what time is explained; when cows were brought to be distributed among the Ritviks and the sadasyas for their rewards; possessed of zeal, Nachikêtas thus thought.

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as some of it is helpful I see nothing wrong quoting the part that is helpful Sankacarya is the incarnation of Lord Siva

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पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३॥
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ .
anandā nāma te lokāstān sa gacchati tā dadat .. 3..
2-3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve.

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Katha-1-1-3-pītodakā
Katha Upanishad – Part 1 – Canto 1 – Verse 3 « »
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३॥
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ .
anandā nāma te lokāstān sa gacchati tā dadat .. 3..
2-3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve.
S
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
How he thought is explained; the epithet Pîtôdakâh and those which follow describe the cows to be given as rewards. Pítôdakâh, by which all water has been drunk; jagdhatrinâh, by which all grass has been eaten. Dugdhadôhâh, from which all milk has been milched. Nirindriâh (?), not capable of breeding. The meaning is—cows old and useless; giving such cows to the Ritviks for their rewards, the person performing the sacrifice attains those worlds which are joyless, i.e., devoid of happiness.

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स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४॥
sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti .
dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti .. 4..
4 He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you.
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Thinking that, as being the duty of a good son, he should ward off the undesirable consequences, which might befall his father on account of the imperfection in the sacrifice, by even giving himself away and thus perfect the sacrifice, he approached his father and said to him, ‘father, to whom, i.e., to which of the Ritviks will you give me as Dakshinâ, i.e., reward? though unheeded by his father thus addressed, he repeated the question a second time and a third time ‘to whom will you give me,’ ‘to whom will you give me?’ The father incensed at the thought that that was not like a boy said to the son ‘to Death do I give thee.’

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बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥
bahūnāmemi prathamo bahūnāmemi madhyamaḥ .
kim̐ svidyamasya kartavyaṃ yanmayā’dya kariṣyati .. 5..
5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him?
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Thus addressed, the son alone in himself, anxiously reflected; how will be explained; among many, i.e., of disciples or sons, I go the first, i.e., in the matter of doing service as a disciple; of many a middling disciple, I behave like a middling disciple and never as the worst; still, my father has said that he will give me unto Death, though his son is of such good qualities. What is there to be done for Death which can now be done by me thus given? It is plain that my father has spoken under the influence of anger without any end in view; still my father’s words should not be falsified. Thus thinking, and after anxious reflection, he told his father who was full of grief ‘what have I said.’

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अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥
anupaśya yathā pūrve pratipaśya tathā’pare .
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ .. 6..
6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Remember and reflect how your deceased ancestor’s father, grandfather and the rest conducted themselves; seeing them, it behoves you to travel in their path; see also how others, good men, now behave. There never was or is any falsehood in them; falsifying one’s word is the manner of bad men and none who has broken his word can ever become undecaying and immortal. What is there gained by breaking one’s word, seeing that man decays and dies like corn and is again born like corn in this, transitory world of the Jîvas? The meaning is ‘protect your truth and send me to Death.’

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वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥
vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān .
tasyaitām̐ śāntiṃ kurvanti hara vaivasvatodakam .. 7..
7 Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death!
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Thus addressed, the father sent him to Death to keep his word and he having gone to the mansion of Death fasted for three nights, Death being away; when Death had gone and returned, his ministers or wife said to inform him, ‘a Brâhman guest, verily like fire itself, enters houses burning them; and good men to allay his burning heat as that of fire, propitiate him by giving water to clean his feet, seat to sit upon, etc. Therefore, Oh Vaivasvata! fetch water to be given to Nachikètas; also because evil consequences are declared in default.

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Paramananda Das
so Vaisvanara was donating his son to Yamaraja Nachikèta is his son

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आशाप्रतीक्षे संगतँ सूनृतां
चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो
यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥
āśāpratīkṣe saṃgatam̐ sūnṛtāṃ
ceṣṭāpūrte putrapaśūm̐śca sarvān .
etadvṛṅkte puruṣasyālpamedhaso
yasyānaśnanvasati brāhmaṇo gṛhe .. 8..
8 The brahmin who dwells in a house, fasting, destroys that foolish householder’s hopes and expectations, the reward of his intercourse with pious people, the merit of his kindly speech, the good results of his sacrifices and beneficial deeds and his cattle and children as well.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Hope, i.e., wish for something not definitely known but attainable. Expectation, looking out for something definitely known and attainable. Company with good men, i.e., the fruit resulting from association with good men. Sweet discourse, i.e., the fruit of true and pleasant speech. Ishtam, i.e., the fruit of a sacrifice. Púrtam, i.e., the fruit resulting from charities such as the laying out of a garden, etc. Putrapasûn, i.e., children and cattle. All this is destroyed of the men with little intelligence in whose house, a Brahman, fasting stays. The meaning is that a guest is, therefore, under no circumstances to be neglected.

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तिस्रो रात्रीर्यदवात्सीर्गृहे मे-
ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।
नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु
तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९॥
tisro rātrīryadavātsīrgṛhe me-
‘naśnan brahmannatithirnamasyaḥ .
namaste’stu brahman svasti me’stu
tasmātprati trīnvarānvṛṇīṣva .. 9..
9 Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me!
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Thus addressed, Death having approached Nachikêtas worshipfully, said ‘as you have been living in my house fasting for three nights, a Brâhman guest worthy of reverence, therefore be my prostration to you. Oh Brâhman, therefore be good unto me and let me be freed from the sin of your having lived here fasting; although all good may befall me by your mere grace, still in order that I may propitiate you better, ask of me any three objects you wish for, one for every night you fasted.

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what is not clear is where did Naciketas stay in the house of Yamaraja and fasting for 3 days and night ..

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शान्तसंकल्पः सुमना यथा स्याद्
वीतमन्युर्गौतमो माऽभि मृत्यो ।
त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत
एतत् त्रयाणां प्रथमं वरं वृणे ॥ १०॥
śāntasaṃkalpaḥ sumanā yathā syād
vītamanyurgautamo mā’bhi mṛtyo .
tvatprasṛṣṭaṃ mā’bhivadetpratīta
etat trayāṇāṃ prathamaṃ varaṃ vṛṇe .. 10..
10 Nachiketa said: O Death, may Gautama, my father, be calm, cheerful and free from anger toward me! May he recognise me and greet me when I shall have been sent home by you! This I choose as the first of the three boons.
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
But Nachikêtas replies ‘if willing to grant boons, that my father be freed from anxiety, i.e., about me as to what his son would be doing after reaching Death, be calm in mind and not wrath against me; and again my father remember and believe me as the very son sent by him to you and sent home back by you and welcome me recognizing, Oh Death—is the first of the three boons I ask, the end of which is to gladden my father.

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so Yamaraja is giving Nachiketas 3 boons and he is here asking for his first

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यथा पुरस्ताद् भविता प्रतीत
औद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युः
त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥
yathā purastād bhavitā pratīta
auddālakirāruṇirmatprasṛṣṭaḥ .
sukham̐ rātrīḥ śayitā vītamanyuḥ
tvāṃ dadṛśivānmṛtyumukhāt pramuktam .. 11..
11 Yama said: Through my favour, your father, Auddilaki Aruni, will recognise you and be again toward you as he was before. After having seen you freed from the jaws of death, he will sleep peacefully at night and bear no anger against you.
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deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Death replied ‘just as your father’s heart was affectionate towards you before, so your father Auddâlaki, the son of Aruna (or the Dvyamushyâyana, son of both Uddâlaka and Aruna), will be affectionate towards you and confide in you with my permission; he will sleep the rest of the nights in peace of mind and will lose his wrath when he sees you released from the jaws of Death.

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स्वर्गे लोके न भयं किंचनास्ति
न तत्र त्वं न जरया बिभेति ।
उभे तीर्त्वाऽशनायापिपासे
शोकातिगो मोदते स्वर्गलोके ॥ १२॥
svarge loke na bhayaṃ kiṃcanāsti
na tatra tvaṃ na jarayā bibheti .
ubhe tīrtvā’śanāyāpipāse
śokātigo modate svargaloke .. 12..
12-13 Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire-sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Com. —Nachikêtas said ‘In heaven there is no fear at all caused by disease, etc. Nor do you rule there of might.’ Therefore, none there, fears you, as men in this world do in old age; again, having subdued both hunger and thirst, one in heaven being free from all afflictions of the mind rejoices.

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स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो
प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त
एतद् द्वितीयेन वृणे वरेण ॥ १३॥
sa tvamagnim̐ svargyamadhyeṣi mṛtyo
prabrūhi tvam̐ śraddadhānāya mahyam .
svargalokā amṛtatvaṃ bhajanta
etad dvitīyena vṛṇe vareṇa .. 13..
12-13 Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire-sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
The fire, which helps one to attain the heaven possessed of such attributes, thou, Oh Death! knowest; and as thou knowest, teach me who am zealous by which fire sacrificing, men attain heaven and immortality or become Devas. This knowledge of the fire, I crave by my second boon.

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this is taking place in Treta Yuga when humans did fire sacrifices and as a result went to the heavenly planets or to Vaikuntha

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the benefit of being in the heavenly planets is one gets assoction with sages and high class Vaisnavas at time, as the Higher planets are free from gross sinful activities in general

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प्र ते ब्रवीमि तदु मे निबोध
स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथो प्रतिष्ठां
विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥
pra te bravīmi tadu me nibodha
svargyamagniṃ naciketaḥ prajānan .
anantalokāptimatho pratiṣṭhāṃ
viddhi tvametaṃ nihitaṃ guhāyām .. 14..
14 Yama said: I know well the Fire-sacrifice, which leads to Heaven and I will explain it to you. Listen to me. Know this Fire to be the means of attaining Heaven. It is the support of the universe; it is hidden in the hearts of the wise.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
This is Death’s declaration. I will tell thee what has been solicited by thee; attend to what I say with concentrated mind. I know the fire, Oh Nachikêtas, which helps one to heaven; ‘I will tell thee and attend’ are expressions used to concentrate the disciple’s intellect; now he praises the fire, know this fire as leading to heaven and as the stay of the universe in its form of virât and as located in the intelligence of knowing men.

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लोकादिमग्निं तमुवाच तस्मै
या इष्टका यावतीर्वा यथा वा ।
स चापि तत्प्रत्यवदद्यथोक्तं
अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥
lokādimagniṃ tamuvāca tasmai
yā iṣṭakā yāvatīrvā yathā vā .
sa cāpi tatpratyavadadyathoktaṃ
athāsya mṛtyuḥ punarevāha tuṣṭaḥ .. 15..
15 Yama then told him about the Fire, which is the source of the worlds and what bricks were to be gathered for the altar and how many and how the sacrificial fire was to be lighted. Nachiketa, too, repeated all this as it had been told him. Then Yama, being pleased with him, spoke again.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
This, the Sruti itself says. Death explained o Nachikêtas, the fire, which was the source of the worlds, being the first embodied existence, the same that was asked for by Nachikêtas; again he told him of what form the sacrificial bricks were to be, how many in number and in what manner the sacrificial fire was to be lit and all this; Nachikêtas also faithfully repeated what was told him by Death. Then delighted by his repetition, Death said to him again inclined to grant him a boon other than the three promised.

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तमब्रवीत् प्रीयमाणो महात्मा
वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भविताऽयमग्निः
सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥
tamabravīt prīyamāṇo mahātmā
varaṃ tavehādya dadāmi bhūyaḥ .
tavaiva nāmnā bhavitā’yamagniḥ
sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa .. 16..
16 High-souled Death, being well pleased, said to Nachiketa: I will now give you another boon: this fire shall be named after you. Take also from me this many-coloured chain.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
How? He said to Nachikêtas, being delighted with, i.e., experiencing great delight at the sight of true discipleship, and being liberal-minded ‘I give you now here this other boon, the fourth, being pleased with you; the fire that I have explained shall become celebrated by your name alone. Moreover, accept this sounding garland set with precious stones and wonderful’; or, the word ‘srinkâm’ may mean ‘the no mean goal that can be attained by karma the whole passage signifying ‘ accept also the knowledge of Karma because it is the source of many fruits.

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Sri Yamaraja is a Vaisnava and Mahajana it is also a position , for example our present Yamaraja was cursed to become Vidura and thus this curse by Manduka Muni was a blessings because Yamaraja could then appear in Sri Krsnas pastimes and assist the Sureme Lord Sri Krsna , we have Vidura Niti and so many instructions given by Sri Vidura

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Yamaraja being the perfect Guru is eager to bless his disciple Naciketas who is just a child

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and he fasted for 3 days waiting for Sri Yamaraja so his heart is very soft and comppasionate with him and he wanted to give him transcendental knowledge

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त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं
त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा
निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७॥
triṇāciketastribhiretya sandhiṃ
trikarmakṛttarati janmamṛtyū .
brahmajajñaṃ devamīḍyaṃ viditvā
nicāyyemām̐ śāntimatyantameti .. 17..
17 He who has performed three times this Nachiketa sacrifice, having been instructed by the three and also has performed his three duties, overcomes birth and death. Having known this Fire born of Brahman, omniscient, luminous and adorable and realised it, he attains supreme peace.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Again he praises Karma; the three-fold Nachikêtas, i.e., he by whom the Nachikêta fire has been kindled thrice; or, he who knows, studies and performs in, the Nachikêta fire. United with the three, i.e., who united with his mother, father and preceptor, i.e., having duly received instruction from them; for, that such instruction is a source of authority, is inferred from other Srpitis, such as ‘he who has a mother’ and ‘he who has a father,’ etc. or, the three may refer to ‘direct perception,’ ‘inference’ and ‘ágamas or to ‘the vêdas,’ ‘the Smritis’ and ‘good men’; for, knowledge of virtue from these sources is an obvious fact. Doing the threefold karma, i.e., performing sacrifices, reciting the vêdas, and making gifts. Whoso does these, crosses or travels beyond birth and death; again Brahmajagnam: Brahmaja means born of Brahma, i.e., Hiranyagarbha; he who is born of Brahma and is omniscient is Brahmajagnah. Dêvam, so called because shining, i.e., having the qualities of knowledge, etç. Idyam, worthy of praise. Knowing such fire, from the Sâstras and having realised him as his own âtman, one attains this absolute renunciation which is realized in his intellect. The meaning is that one attains the place of the virât, by the continued practice of Upâsana and Karma

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feel free to ask if you do not understand some of this

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त्रिणाचिकेतस्त्रयमेतद्विदित्वा
य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान् पुरतः प्रणोद्य
शोकातिगो मोदते स्वर्गलोके ॥ १८॥
triṇāciketastrayametadviditvā
ya evaṃ vidvām̐ścinute nāciketam .
sa mṛtyupāśān purataḥ praṇodya
śokātigo modate svargaloke .. 18..
18 He who, having known the three, has performed three times the Nachiketa sacrifice, throws off, even here, the chains of death, overcomes grief and rejoices in Heaven.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
He now concludes the fruits, of the knowledge and the performance of sacrifice and with them, the present topic. The three-fold Nachikêtas who properly understands what was said about the bricks, their numbers and mode and who realizing the fire as the âtman completes the sacrifice called Nachikêta, shakes off even before death, the meshes of Death consisting in vice, ignorance, desire and hatred, etc., and devoid of all grief rejoices in heaven, i.e., by realizing his Self as the virât.

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realizing the soul as part of Lord Visnus Virat Rupa is the real meaning

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एष तेऽग्निर्नचिकेतः स्वर्ग्यो
यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्ष्यन्ति जनासः
तृतीयं वरं नचिकेतो वृणीष्व ॥ १९॥
eṣa te’gnirnaciketaḥ svargyo
yamavṛṇīthā dvitīyena vareṇa .
etamagniṃ tavaiva pravakṣyanti janāsaḥ
tṛtīyaṃ varaṃ naciketo vṛṇīṣva .. 19..
19 This, O Nachiketa, is your Fire-sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, choose the third boon.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Oh Nachikêtas, this is the fire leading to heaven that you craved for, by the second boon; and the expression ‘the boon has been granted’ should be supplied by way of concluding what has been said again, people will call this fire by thy name; this is the fourth boon which I granted being delighted with thee; Oh Nachikêtas, demand the third boon. The meaning is that Death considered himself a debtor if that were not granted..

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https://en.wikipedia.org/wiki/Nachiketa

Nachiketa - Wikipedia
EN.WIKIPEDIA.ORG
Nachiketa - Wikipedia
Nachiketa - Wikipedia
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येयं प्रेते विचिकित्सा मनुष्ये-
ऽस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं
वराणामेष वरस्तृतीयः ॥ २०॥
yeyaṃ prete vicikitsā manuṣye-
‘stītyeke nāyamastīti caike .
etadvidyāmanuśiṣṭastvayā’haṃ
varāṇāmeṣa varastṛtīyaḥ .. 20..
20 Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons.
TABLE OF CONTENTS
deity_Katha
Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri
Thus much, which has been indicated by the two boons, is alone to be understood from the preceding Mantras and Brâhmanas, which are mandatory or prohibitory in their import but not the knowledge of the true nature of the entity of the âtman. Therefore, for the dispelling of natural ignorance (Avidya), which deals with matters the subject of positive and prohibitory injunctions, which consists in superposing on the âtman, activity, agency and enjoyment, and which is the seed of samsâra, it is necessary to explain the knowledge of the identity of the Brahman and the âtman, which is contrary to that previously explained which is free from the fault of superposition of activity; agency, and enjoyment on the âtman, and whose result is the attainment of absolute emancipation; with this end, the subsequent portion of this work is commenced. The anecdote explains how without this well-known knowledge of the âtman, the subject of the third boon, all that is desirable is not achieved even by the obtaining of the second boon. Because, it is only those, who are disgusted with the result previously named in the nature of means and ends, transitory, and produced by karma, that are entitled to acquire the knowledge of the âtman; therefore, to denounce Karma, it is sought to tempt Nachiketas away from his object, by promise of sons and the rest. Nachikêtas being asked by Death to name his third boon, said: ‘This doubt regarding man when dead,—some say that there is an âtman distinct from body, senses, mind and intellect and entering into another body; some say that there is no such âtman; and this doubt cannot be resolved by us, either by direct perception or logical inference; and because the attainment of the highest consummation depends upon a clear knowledge of this. I would acquire this knowledge, being instructed by thee. This, the third, i.e., the last of the boons.

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this is where the real part of Atma Jnana knowledge of the soul and Paramatma starts in Katha Upanisad
I will complete this later but quote where Srila Prabhupada quoted from Katha Upanisad :

Uttisthata jagrata prapya varan nibodhata. This is pandita’s business, to educate. Just like the human being, one who hasn’t got the spiritual knowledge, it is the business of the pandita to educate him.
Uttisthata jagrata prapya varan nibodhata: “You have got now this human body. In the animal body you could not understand what is spirit soul, what is God. Now you have got the opportunity.” Uttisthata: “Now get up.” Prapya varan nibodhata. “You have got this opportunity to understand.” Athato brahma-jijnasa. “Now it is your opportunity to inquire about jivasya tattva-jijnasa.” These are the instruction in the Vedic literature. Tattva-jijnasa. The human life is only meant for tattva-jijnasa, to understand the Absolute Truth.

Here is the full lecture :
Krishna Consciousness: A Wholesale, Thorough Overhaul of Human Society
So if you want to remodel your life, the society, the human society, nationally or internationally then you have to take to the advice of Krsna. This is the purpose of Krsna consciousness movement: wholesale, thorough, overhauling of the human society.
Bhagavad-gita 4.13, Bombay, April 2, 1974
Pradyumna: (leads chanting)
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
Translation: “According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.”
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
So beginning of human civilization is this varnasrama-dharma. The Vedic system is varnasrama-dharma.
The people known as Hindus in the world, the Hindu is a term given by the Mohammedans, from “Indus.” Indus River is there. Now it is in Pakistan. So people beyond the Indus River, the Mohammedans in Arabia and other countries, they pronounce “s” as “h”. Instead of “Sindhu,” they used to pronounce it as “Hindu.” So people living, crossing the river Indus or Hindus, they were called “Hindus.” Otherwise, this “Hindu” term is not seen in any Vedic literature.
The real meaning is the people who observe the varnasrama-dharma, four varnas and four asramas. Four varna means brahmana, ksatriya, vaisya, sudra. And below the sudras, they are called candalas, pancama, fifth grade, less than the sudras. That natural division is there everywhere.
Brahmana means the most intellectual, most intelligent person. Intelligent means one who knows, who has got sufficient knowledge. So brahmana means he has got sufficient knowledge even up to the understanding of the Absolute Truth. Brahma janatiti brahmanah. So that is first-class men, brahmana. So intellectuals or very intelligent class of men, these are everywhere, all over the world. You may call them brahmana or not, but a class of men, very intelligent, that is available in every part of the world. So brahmana means the intelligent class of men. And ksatriya means they are less than the brahmanas. And vaisyas means less than the ksatriyas. And sudras less than all of them. It is a question of intelligence.
So catur-varnyam maya srstam. Krsna says, “These four varnas are created by Me.” So anything created by God, that is not monopoly for any class of men or for any country. Just like the sun is created by God. The sun is the thing which is enjoyed by all parts of the world. But there are countries, Western countries, where sun is not visible, covered by the cloud. Any country, any part of the world which is covered by cloud and the sun is not visible, according to sastra, such country is condemned. Because, although the sunshine is there, but certain condition, they cannot enjoy the sunshine.
Therefore from the Western countries, when people come to this country, especially in India, when they see from the Arabian Sea bright sunshine, they very much become astonished, “How nice sunshine is here.” So sunshine is the property for everyone, but according to intelligence or according to fortune, they enjoy it.
So brahminical culture also, similarly, it is just like sunshine. It is meant for everyone. But the people must be intelligent enough to take it.
Unfortunately, this system, although India was observing very rigidly, now it is slackened, or practically nil. We have lost our brahminical culture, the catur-varnyam maya srstam. This is the, due to the influence of Kali-yuga. Kalau sudra-sambhavah In the Kali-yuga practically everyone is a sudra or less than sudra. Less than sudra is called candala. Sudras, sometimes sudras also eat meat, but the less than sudras, they have no discrimination. They eat even dogs. The dog-eaters, they are described in the sastra, sva-paca. Sva means dog, and paca means, pacanti, cook.
But Krsna consciousness is so nice. It is said in the sastra, aho bata sva-paco ‘to gariyan yaj-jihvagre (vartate) nama tubhyam. Even a sva-paca, candala, dog-eater, if he learns from the spiritual master how to chant Hare Krsna mantra, he is gariyan, he is glorified. In another place also, that sva-paca, candalo ‘pi dvija-srestho hari-bhakti-parayanah. Even candala, he becomes greater than a brahmana, provided he becomes a devotee of the Lord. Hari-bhakti-parayanah.
So ordinarily, when people are not on the standard of bhagavad-bhakti, devotees of the Lord, there is division of the society. There must be. Otherwise things cannot go on. In the sastras we find that there is division even in my body: the brain division, the hand division or the arms division, the belly division and the leg division.
The brain division is the brahmana, and the arm division is the ksatriya, gives you protection. As soon as somebody is going to attack you, immediately, automatically you spread your hands. Ksatriya. Ksat means injury. In Hindu it is called ksatra. So ksat trayate. A ksatriya’s business is one who can save you from being injured by others. That is ksatriya. And brahmana means the intelligent class. So as in the body, the brain is also required the hand is also required the belly is also required, and the leg is also required. Although the activities of the leg is not so important than the activity of the brain. Comparatively studying, the brain is most important part of the body, this head. If you cut the head of a man, then, in spite of possessing the arms, belly and legs, he is dead man. But if you cut the hand or the leg, he can live, and the brain can work. This is an example.
Similarly, when the society is divided nicely in these four divisions, the brahminical culture, the ksatriya culture, the vaisya culture, and the sudra culture… Brahminical culture means people should learn how to speak truth, satya, sama, how to control the mind, how to control the senses. Satya, sama, damah, titiksa, how to become tolerant, arjavam, how to become simple in life, how to become cleansed, how to acquire knowledge and how to practically apply the knowledge in daily life.
Jnanam vijnanam astikyam. And astikyam means full faith in the Vedic literature. That is called astikya. Astikya generally is called theism. So if one has full faith and full knowledge in Vedas, he becomes theist. If he has no sufficient knowledge in the Vedas, he becomes atheist. So just like Sri Caitanya Mahaprabhu says, veda na maniya bauddha haila nastika. The Buddhists, they did not accept the authority of the Vedas. Therefore they are called nastika, or atheist. That is the definition, that if you do not accept the authority of the Vedas, then you become atheist. So this is the brahminical…. One of the brahminical qualification is how to live under the Vedic civilization. That is brahmana.
Similarly, ksatriya. Tejah, sauryam, very powerful, and ksatriya will never go away from the battlefield. Ksatriya’s business is, in the battlefield, either to become victorious or lay down life. That is ksatriya. He is not coming back from the battlefield without being victorious, no. That is ksatriya’s business. Not like…. ksatriya, therefore, they are in charge of the government. Nowadays the ksatriyas, they do not go to the government. Practically there is no ksatriya. That is stated in the sastras. Asamskrtah kriya-hina mleccha rajanya-rupinah. Mleccha. They have no that ksatriya qualification, mleccha, unclean.
Mleccha means unclean, without any Vedic culture. They are called mleccha. Anyone. It does not mean that any particular class of men is called mleccha. Anyone who is unclean and does not abide by the injunction of the Vedas, they are called mleccha, yavana. That is the shastric term.
So Krsna says for the upkeep of the society, there must be this cultural division of the society, namely varna and asrama. But at the present moment people do not know what is the aim of life. They do not know.
na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas
te ‘pisa-tantryam uru-damni-baddhah
Uru-damni-baddhah. Te ‘pisa-tantryam uru-damni-baddhah, andha yathandhair upaniyamanah. People are…. Because the Vedic culture is lost, the system of brahmana, ksatriya, vaisya, is no longer existing, neither there is training. One politician, minister in Calcutta, he came to see me, I was talking. “Why there is chaotic condition?” And the simple reason is there is no this catur-varnya system is lost. Practically without any brahminical culture, ksatriya culture, people remain sudras, the fourth-class man. Or fifth-class men.
So unless there are first-class men, second-class men, at least third-class men, only fourth-class, fifth-class, sixth-class men, how they can conduct. That is not possible. Therefore it is enjoined that catur-varnyam maya srstam. This division of the society must be observed.
Educational institution, there should be, but the education…. Just like in a university, they have different departments: medical department, engineering department, or biological and so many, psychological, chemical, physical…. They have so many departments. But there is no department, brahminical, kshatriyacal, or vaisya, nothing. Because they do not know what is the aim of life. They are simply interested with the bodily comforts of life. That’s all. Never mind what is our next life, What kind of life we are going to. But that is, this is a fact.
Therefore we have to study Bhagavad-gita very seriously. In the beginning of Bhagavad-gita it is said by Krsna, tatha dehantara-praptir. There is dehantara. After leaving this body, I have to accept another body. Tatha dehantara-praptir dhiras tatra na muhyati. Dhirah means those who are sober, intelligent, they know that what is death. Death means giving up this body and accepting another, transmigration of the soul. That is death. So dhiras tatra na muhyati. A dhirah who is learned, he knows, but others, adhirah…
There are two classes of men: dhira and adhira. Adhirah means not controlled, animals. Just like animal cannot control. So human being is gradually coming to the platform of the animals. Because they are being conducted on the bodily concept of life.
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
(janesv abhijnesu) sa eva go-kharah
Anyone Who is thinking that “I am this body,” yasyatma-buddhih kunape…. Kunape means this bag, tri-dhatuke, of kapha, pitta, vayu. Am I this body? A first-class intelligent man is composed of this body. What is the composition? The blood, bone, flesh, muscle, stool, urine. Does it mean a first-class man is composition of these ingredients? But foolish people are taking the bodily conception of life. No.
Tatha dehantara-praptih. Dehino ‘smin yatha dehe. This is the first understanding of knowledge, but people do not understand that within the body there is soul. They are so fool. Therefore they have been described in the sastra, sa eva go-kharah: “This class of men, they are no better than the cows and the asses.” So you cannot become happy in the assembly of some animals.
Therefore people are so much disturbed at the present moment. There is no sober life, dhira. If you want peaceful life in the society, then you must accept this program. Catur-varnyam maya srstam. There must be brahminical class of men, ksatriya class of men, vaisya class of men.
The vaisya… Generally, we understand, vaisya means the mercantile class of men. No. At the present moment the so-called vaisyas are sudras, less than sudras. Why? Now the vaisya’s business is krsi-go-raksya-vanijyam vaisya-karma svabhava-jam. The vaisyas must be engaged in producing foodgrains, but they are not interested. They are interested for opening factories for bolts and nuts and tires, Goodwheel tires, Goodyear tires. Now you eat tire and bolt nut. No, you cannot eat. You have to eat rice, and rice is ten rupees per kilo. That’s all. Because no vaisya is producing food grains. This is the defect.
They don’t see the defect. They’re simply howling, bawling, “Oh, it has increased price”. Why not, increased, price? There are millions of people in Bombay city. Who is producing food grain? But they are known as vaisya. What kind of vaisya? There is no brahminical culture; there is no brain. There is no ksatriya who can give you protection. There are so many defects.
So if you want to remodel your life, the society, the human society, nationally or internationally–everything is spoken here, international–then you have to take to the advice of Krsna. This is the purpose of Krsna consciousness movement: wholesale, thorough, overhauling of the human society. We have not manufactured anything, concocted things. It is very scientific. If you actually want to fulfill the mission of your life, then you have to take to this advice of Bhagavad-gita, very scientific and spoken by the Supreme Personality of Godhead, without any defects.
If I speak something, there may be so many defects, because I am imperfect. Every one of us, imperfect. We commit mistake. To err is human. There is no human being who can say boldly that “I never committed any mistake.” That is not possible. You must commit mistake. And sometimes we are illusioned, pramada. That we are all, because we are accepting this body as “I am,” which I am not. That is called pramada, bhrama pramada. Then vipralipsa. I have got bhrama, I commit mistake, I am bewildered, I am illusioned. Still, I am taking the position of teacher. That is cheating. If you are defective, if you have got so many defects in your life, how you can become teacher? You are a cheater. Nobody’s teacher, because without being perfect, how you can become teacher? So this is going on.
And the last defect is that my senses are imperfect. I cannot see properly, I cannot smell properly, I cannot touch properly. So many defects. Just for example I am seeing the sun everyday but I am seeing just like a disk. But it is fourteen hundred thousand times bigger than the earth. So sastra-caksusa. You must see through the sastra, not with these eyes. Just like they say sometimes, “Can you show me God? Have you seen God?” Well, can you see God? You cannot see even the sun properly. How can you see God? Why you are proud of your eyes so much? If you cannot see even material object and you cannot see even the spirit soul…
You are seeing daily your father, and when your father dies you cry, “Oh, my father is gone.” Well, your father is lying here. How do you say your father is gone? “No, father is gone.” Then how it is gone? “Now he is dead.” How he is dead? That means you are seeing your father so many years, but you did not see who is your father. Now he cries, “Now my father is gone.” Where he is gone? He is there, lying on the floor. So just see our fault, how much defective our eyes. I am seeing the body of the father and I am thinking, “He is my father.” Sa eva go-kharah, ass and cow, the seeing of the ass and cow. So in this way we are defective.
How we can guide the people? How we can become teacher? How we can become leader? Andha yathandhair upaniyamanah, yasyatma-buddhih kunape. Andha. I am andha, blind, and I try to lead others, andhas. Therefore there must be chaos. This will not help us. We must see through the eyes of Krsna, the Supreme Personality of Godhead. We must study Bhagavad-gita perfectly well.
How to read? Evam parampara-praptam, through the disciplic succession. As Krsna said, you have to accept that teaching through the disciplic succession, not concocted meanings. “Oh, I am a very good scholar. I passed my DHC or MAC or MA. I can comment on Bhagavad-gita in my own way.” That is rascaldom. That is not understanding of Bhagavad-gita. Bhagavad-gita means you must understand what Krsna says. That is understanding. But generally, it is done, “Kill Krsna. There was no Krsna. There was no battlefield. There was no Mahabharata. I have my concoction about Krsna.” This kind of commentary and understanding of Bhagavad-gita has spoiled the whole world.
Therefore in the Western countries so many swamis and yogis went there and they misrepresented Bhagavad-gita. Of course, everyone knows in Eastern country Bhagavad-gita. Every institution, every gentleman, learned man, knows that there is a nice book, Bhagavad-gita, but they read these faulty commentaries. They cannot understand. Now we are presenting Bhagavad-gita as it is, and they are now understanding what is real Bhagavad-gita. Therefore they are now devotees. For the last two hundred years, so many swamis and yogis went there and talked about Bhagavad-gita. Not a single person became a devotee of Krsna. Now you will find thousands. Why? The Bhagavad-gita is being accepted as it is. This is the secret of this Krsna consciousness movement.
So our only request is that if you want happiness, if you want to prosper, make your life successful, you must read Bhagavad-gita thoroughly, as it is, as Krsna says. Don’t try to misinterpret. “Krsna means this” and “pandava means this” and “This means this.” Don’t make this foolish rascaldom. Take as it is, Bhagavad-gita.
Krsna says that mattah parataram nanyat kincid asti dhananjaya, aham adir hi devanam, catur-varnyam maya srstam. Here it is said. Krsna says, catur-varnyam maya srstam, you cannot cancel this system of varnasrama. Then you will suffer. You cannot cancel. You must accept, that there must be a class of men, real, brahmana. Not that “I am born in a brahmana family and I am doing the work of a cobbler. Still, I am a brahmana. No, not like that. Guna-karma-vibhagasah. Krsna never says that brahmana is born in a brahmana family. Here it is clearly said, catur-varnyam maya srstam guna-karma-vibhagasah. Guna means quality. As you purchase something, that it is good quality, nice quality, similarly, you should accept a brahmana, a ksatriya, a vaisya, a sudra, by the quality and by the work.
Not only that. Just like you qualify yourself as a lawyer, but you do not practice. So who will call you lawyer? Nobody will call. But if you are qualified and if you are practicing, everyone says, [Hindi] He will go. People will go to consult with you. But if you do not practice, simply you have passed legal examination, nobody will come to you. So two things are required: the brahminical qualities and work like a brahmana. These two things…. If you are born in a brahmana family and you are, “Oh, all blessing to you,” oh, what power you have got to bless me? You are not in quality, not in work. But people accept it, panditaji.
What kind of panditaji? Pandita. Pandita means one who knows. Then the Bhagavad-gita says, panditah sama-darsinah.
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
So this is the pandita, definition of pandita, not this rascal pandita, that rascal pandita. Pandita means one who has attained the spiritual platform. That is called pandita. Panditah sama-darsinah.
Vidya-vinaya, brahmane, a learned brahmana; gavi, a cow; hastini, an elephant; suni, suni means candala, er, suni means dog; and sva-pake, those who are dog-eaters, candala. Panditah sama-darsinah. How is that, pandita has become mad that he is seeing the brahmana, learned brahmana, and a candala and a cow, everything on the same platform? How? Because he is not seeing this body: he is seeing the soul. That is pandita. Otherwise how a panditah sama-darsinah… He is not madman. Those who are advanced in education, learned, they see that everyone is living entity, part and parcel of God. He is under condition now. So let him be awakened. Uttisthata jagrata prapya varan nibodhata. This is pandita’s business, to educate. Just like the human being, one who hasn’t got the spiritual knowledge, it is the business of the pandita to educate him.
Uttisthata jagrata prapya varan nibodhata: “You have got now this human body. In the animal body you could not understand what is spirit soul, what is God. Now you have got the opportunity.” Uttisthata: “Now get up.” Prapya varan nibodhata. “You have got this opportunity to understand.” Athato brahma-jijnasa. “Now it is your opportunity to inquire about jivasya tattva-jijnasa.” These are the instruction in the Vedic literature. Tattva-jijnasa. The human life is only meant for tattva-jijnasa, to understand the Absolute Truth.
That requires brahminical culture, not the dull brain of sudras and candalas. They cannot understand. Therefore there must be an institution to educate a brahmana, to educate ksatriya. That is required. Catur-varnyam maya srstam. If you don’t do it, if you simply produce sudras, bolt, nut manufacturers, technicians, then how you can be happy? Sudras. This is the business of the sudras. This is not business of brahmana. You keep sudras, but there must be brahmanas also.
Just like leg is also required, the brain is also required. You cut the leg, simply keep the brain, that is also defective and if you cut off the brain, then everything is finished. This is going on. There is no brahmana, there is no ksatriya, there is no vaisya, only sudras. So how you can be happy?
Therefore it is very essential to understand this verse. Catur-varnyam, train a class of men. Everyone required. There is intelligent class of men, but there brain is being misused, and intelligent man is being taught technology, how to manufacture machine. This is sudra’s business. This is sudra’s business. Misuse, brain misuse. There must be university where brain is properly utilized. Here is a child or here is a boy. He has good intelligence. Train him as brahmana. Less than that, train him as ksatriya, train him as vaisya.
Everything is there in the Bhagavad-gita. There is no difficulty. So if you actually want happiness, prosperity of the society, not only of this society, that, whole human society, they must accept this Krsna consciousness movement and then they will be happy. Thank you very much. (end)

[Paramananda das]

https://www.indiadivine.org/science-katha-upanishad/

[Paramananda das]

this from Jahnava Nitai Prabhus page he has an asrama in Orrisa and is spreading Krsna consciouness nicely distributing Srila Prabhupadas books and teachings and helping people in need serving prasadam and is a wonderful devotee in my opinion 

[Paramananda das]

I have not yet read his articles on other important Upanisads but as I am trying to go through Katha Upanisad this certain needs criteria of good Vaisnava research on Katha Upanisad
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Paramananda das

[Paramananda das]

Niciketas was so innocent sweet boy he told his father who was a sage we should not just give old cows as charity you can even give me, and his father said yes I will give you to Yamaraja, and because he was a great sage in Treta Yuga his words came true and Niciketas became a disciple of Yamaraja after having fasted for 3 days and nights waiting for Yamaraja, thus the setting of Katha Uoanisad is amazing ,,we see in this world even our mothers and fathers may nto always be our best wellwishers what to speak of others, but Lord Krsna and Lord Caitanya and more affectionate than millions of mothers and fathers and are our Supreme wellwishers always ,even if someone acts to us with enmity or neglect us