The Katha Upanishad (Sanskrit: कठोपनिषद्
or कठ उपनिषद्) (Kaṭhopaniṣad)
is one of the mukhya (primary) Upanishads,
embedded in the last short eight sections
of the Kaṭha school of the Krishna Yajurveda.
It is also known as Kāṭhaka Upanishad,
and is listed as number 3 in the Muktika canon
of 108 Upanishads.
The Katha Upanishad consists of two chapters
(Adhyāyas), each divided into three sections
(Vallis).
The first Adhyaya is considered to be of older
origin than the second.
The Upanishad is the legendary story of a
little boy, Nachiketa – the son of Sage
Vajasravasa, who meets Yama (the Indian deity
of death).
Their conversation evolves to a discussion
of the nature of man, knowledge, Atman (Soul,
Self) and moksha (liberation).The chronology
of Katha Upanishad is unclear and contested,
with Buddhism scholars stating it was likely
composed after the early Buddhist texts (fifth
century BCE), and Hinduism scholars stating
it was likely composed before the early Buddhist
texts in 1st part of 1st millennium BCE.The
Kathaka Upanishad is an important ancient
Sanskrit corpus of the Vedanta sub-schools,
and an influential Śruti to the diverse schools
of Hinduism.
It asserts that "Atman (Soul, Self) exists",
teaches the precept "seek Self-knowledge which
is Highest Bliss", and expounds on this premise
like the other primary Upanishads of Hinduism.
The Upanishad presents ideas that contrast
Hinduism with Buddhism's assertion that "Soul,
Self does not exist", and Buddhism's precept
that one should seek "Emptiness (Śūnyatā)
which is Highest Bliss".
The detailed teachings of Katha Upanishad
have been variously interpreted, as Dvaita
(dualistic) and as Advaita (non-dualistic).It
is among the most widely studied Upanishads.
Katha Upanishad was translated into Persian
in 17th century, copies of which were then
translated into Latin and distributed in Europe.
Max Müller and many others have translated
it.
Other philosophers such as Arthur Schopenhauer
praised it, Edwin Arnold rendered it in verse
as "The Secret of Death", and Ralph Waldo
Emerson credited Katha Upanishad for the central
story at the end of his essay Immortality,
as well as his poem "Brahma".
== 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 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".
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.Buddhism scholars
such as Richard King date Katha Upanishad's
composition roughly to the 5th century BCE,
chronologically placing it after the first
Buddhist Pali canons.Hinduism scholars such
as Stephen Phillips note the disagreement
between modern scholars.
Phillips dates Katha Upanishad as having been
composed 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.Ranade 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.
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.
Winternitz considers the Kathaka Upanishad
as pre-Buddhist, pre-Jaina literature.
== Structure ==
The Katha Upanishad has two chapters, 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 presents
17.
The second chapter opens with the fourth section
of the Katha Upanishad and 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 closing of other Upanishads, and
also because the central ideas are repeated
though expanded in the last three sections,
that is 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, and as the name of one of five fire
arrangements for rituals, along with Savitra,
Caturhotra, Vaisvasrja and Aruna Agni.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 his worldly possessions.
However, his son Nachiketa (Sanskrit: नचिकेता)
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 given away, for example, were so
old that they had 'drank-their-last-water'
(पीतोदकाः), 'eaten-their-last-grass'
(जग्धतृणाः), 'don't give
milk' (दुग्धदोहाः), 'who
are barren' (निरिन्द्रियाः).
Concerned, the son asks his father,
Nachiketa does not die, but accepts his father's
gifting him to Death, by visiting the abode
of Yama - the deity of death in Indian mythology.
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' 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 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.
He then asks Yama, in verse 1.1.13 of Katha
Upanishad to be instructed as to the proper
execution of fire ritual that enables a human
being to secure heaven.
Yama responds by detailing the fire ritual,
including how the bricks should be arranged,
and how the fire represents the building of
the world.
Nachiketa remembers what Yama tells him, repeats
the ritual, a feat which pleases Yama, and
he declares that this fire ritual will thereafter
be called the "Nachiketa fires".
Yama adds that along with "three Nachiketa
fires", anyone who respects three bonds (with
mother, father and teacher), does three kinds
of karma (rituals, studies and charity), and
understands the knowledge therein, becomes
free of sorrow.Nachiketa then asks for his
third wish, asking 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?"
The remaining verse of first Valli of Katha
Upanishad is expression of reluctance by Yama
in giving a straight "yes or no" answer.
Yama states that even gods doubt and are uncertain
about that question, and urges Nachiketa to
pick another wish.
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 (Soul) 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), and shreya (श्रेय,
good, beneficial excellence).
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 verses 1.2.7 through 1.2.11 of Katha Upanishad
state Knowledge/Wisdom and the pursuit of
good is difficult yet eternal, while Ignorance/Delusion
and the pursuit of the pleasant is easy yet
transient.
Knowledge requires effort, and often not comprehended
by man even when he reads it or hears it or
by internal argument.
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 ===
Katha Upanishad, in verses 1.2.12 asserts
Atman – Soul, Self – exists, though it
is invisible and full of mystery.
It is ancient, and recognizable by Yoga (meditation
on one's self), states Katha Upanishad.
This is one of the earliest mentions of Yoga
in ancient Sanskrit literature, in the context
of Self-development and meditation.
In verses 1.2.14 through 1.2.22, the Katha
Upanishad asserts that the essence of Veda
is to make man liberated and free, look past
what has happened and what has not happened,
free from the past and the future, refocus
his attention past Ignorance to Knowledge,
to the means of blissful existence beyond
joy and sorrow.
This is achievable through realization of
Atman-Brahman, asserts Katha Upanishad, and
this essence is reminded in the Vedas through
the word Om (ॐ, Aum), state verses 1.2.15-1.2.16.
That syllable, Aum, is in Brahman, means Brahman,
means the Highest, means the Blissful within.Yama,
as the spokesman in the second Valli of the
Katha Upanishad asserts that man must not
fear anyone, anything, not even death, because
the true essence of man, his Atman is neither
born nor dies, he is eternal, he is Brahman.
These passages have been widely studied, and
inspired Emerson among others,
In final verses of the second Valli, the Katha
Upanishad asserts that Atman-knowledge, or
Self-realization, is not attained by instruction,
not arguments nor reasoning from scriptures.
It is comprehended by oneself through meditation
and introspection.
It is not attained by those who do not abstain
from misconduct, not those who are restless
nor composed, not those whose mind is not
calm and tranquil, but only those who live
ethically, are composed, tranquil, internally
peaceful, search within and examine their
own nature.
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.
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.
Whitney clarifies that "Vishnu" appears in
Vedas as a form of Sun, and "Vishnu's highest
place" is a Vedic phrase that means "zenith".
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, above the
Manas is Buddhi (intellect, his ability to
reason), above the Buddhi is Atman (his Soul,
great Self).
Beyond the Atman, states Katha Upanishad,
is the Avyaktam (unmanifested Reality), and
Purusha (cosmic soul) is beyond the Avyaktam,
and beyond the Purusha, there is nothing - for
it is the goal, for it is the highest road.
At the basic level of life, the interaction
is between Artha and Indriya (sensory organs);
while at the highest level, man becomes aware
of and holistically realizes the entire hierarchy.
The Soul is hidden in all beings, asserts
the Katha Upanishad; it does not show itself,
but its awareness is felt by seers with agrya
sukshma (subtle, more self-evident conscious,
keen thinkers).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 (Soul,
great Self), and unify his "great Self" with
the Self of the rest, the tranquility of Oneness
with the Avyaktam and "cosmic soul".
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,
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.
This theory is significantly expanded upon
in the second chapter of Katha Upanishad,
particularly in the sixth Valli.
=== 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,
किमत्र परिशिष्यते
।
एतद्वै तत् ॥ ४ ॥What
is left here?
Truly, this is that (Atman).
Atman, asserts Katha Upanishad, is the subject
of Self-knowledge, the bearer of spiritual
reality, that which is all-prevading, inside
every being, that 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.Soul is the lord of the past, the
lord of the now, and the lord of the future.
Soul is eternal, never born, never dies, part
of that which existed before the universe
was formed from "brooding heat".
Sun rests in it, gods rest in it, all nature
rests in it, it is everywhere, it is in everything.
To understand the eternal nature of one's
Soul 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 Soul 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.
The soul-driven individual ignores the superficial
individuality of others, and accepts their
essential identity.
Paul Deussen suggests that verses 2.4.6 and
2.4.7 posit a nondualistic (Advaita) position,
where both Purusha and Prakrti are only Atman.
This position contrasts with one of the fundamental
premises of the dualistic schools of Hinduism.
Shankara agrees with this interpretation.
Ramanuja doesn't and offers a theistic dualism
based interpretation instead.
=== Life is highest joy, and what happens
after death - Fifth Valli ===
Katha Upanishad's fifth Valli is an eschatological
treatise.
It begins by stating that human body is like
a Pura (Sanskrit: पुर, town, city) with
eleven gates that connect him to the universe.
The individual, asserts Katha Upanishad, who
understands and reveres this town of eternal,
non-changing spirit, is never crooked-minded,
is always free.
The Soul dwells in swan, in atmosphere, in
man, in Varasad (wide spaces), in eternal
law, 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), it is born of stone (mountains) as the
great Ṛta, as ought to be.
This Soul is worshipped by all the gods.
Body dies, Soul doesn't.In verses 2.5.6 and
2.5.7, the Katha Upanishad discusses what
happens to the soul after death, stating a
variant of the premise of Karma theory that
underlies major Indian religions,
The Soul 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.
Those who are aware of Brahman's essence,
are awakened to the knowledge, fear no one
and nothing, become immortal as with Brahman.The
Katha Upanishad, in verses 2.6.6 through 2.6.13
recommends a path to Self-knowledge, and this
path it calls Yoga.
=== 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 (Soul) as Brahman (Cosmic
Soul)".
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.
Yet, the Valli contains three additional verses
in modern era manuscripts.
Scholars suggest that these remaining verses
2.6.16 – 2.6.18 are possibly modern additions
as appendix and have been interpolated, because
of the declaration of Upanishad's end in verse
15, and because these additional three verses
are structured in prose-like manner, rather
than poetic metric-perfection of much of the
Katha Upanishad.
== 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 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".
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.
== See also ==
Chariot Allegory
== References ==
== Further reading ==
Deutsch, Eliot & Rohit Dalvi (Editors) (2004).
The Essential Vedānta: A New Source Book
of Advaita Vedānta.
Bloomington, Indiana, USA: World Wisdom, ISBN
0-941532-52-6
Easwaran, Eknath (2009).
Essence of the Upanishads: A key to Indian
spirituality (see article).
Tomales, CA: Nilgiri Press.
ISBN 978-1-58638-036-6.
Müller, Max (January 2000).
"Katha Upanishad".
Upanishads.
Wordsworth Editions.
ISBN 184022102X.
Sarvananda, Swami (1987).
Kathopanisad (14th ed.).
Madras, India: Sri Ramakrishna Math.
(Including original verses, constructed text,
and word-by-word translations).
Radhakrishnan, S. (1994).
The Principal Upanishads (see article).
New Delhi: HarperCollins Publishers India.
ISBN 81-7223-124-5 (translation and commentary
on Katha Upanishad is in pp. 593–648) (original
publication, 1953).
Parmananda, Swami (2004).
"Katha Upanishad".
The Upanishads.
1st World Publishing.
ISBN 1-59540-120-2.
== External links ==
TranslationsKatha Upanishad English Translation
by Max Muller, Wikisource
Multiple translations (Raja Ram Mohun Roy,
Charles Johnston, Swāmi Nikhilānanda)
Katha Upanishad in The Thirteen Principal
Upanishads, Robert Hume (Translation with
some creative recomposition)
Katha Upanishad Translated by Sanderson Beck,
in Wisdom of China and India
Translation and commentary by Swami Paramananda
The Katha Upanishad with Shankara’s Commentary
Translated by S. Sitarama Sastri, online ebookTextKāṭha-Upaniṣad
edited by Marcos Albino, Erlangen 1996; Transliterated
TITUS version by Jost Gippert
Works by or about Katha Upanishad at Internet
Archive (audio, video and text)RecitationKatha
Upanishad recited by Pt.
Ganesh Vidyalankar
First from Compilation of Seven Discourses
translating Sanskrit to English via mp3 audio
Recitation by Swami AtmajnanandaResources
Video/Audio classes, Reference texts, Discussions
and other Study material on Katha Upanishad
at Vedanta Hub
