Katha Upanishad: Story of A Boy Who

Conquered Death
Madhu Prabakaran

The Katha Upanishad throws open its doors with a captivating scene. Young Nachiketa, a keen
observer, witnesses his father's ritual devoid of true generosity. Driven by filial love and spiritual
yearning, he confronts him with the audacious question, "To whom will you offer me?" This bold spark
sets the stage for Nachiketa's extraordinary journey. Misinterpreting his angered father's words as divine
guidance, Nachiketa embarks on a daring quest to the realm of Yama, the god of death. Undeterred by
Yama's initial absence and a three-day wait, his unwavering determination leaves a mark on the
formidable deity. Offered three boons to compensate for the unintentional oversight, Nachiketa
prioritizes his and his father's spiritual growth with remarkable selflessness. While his second boon
delves into sacred rituals, it's his relentless pursuit of unraveling the mysteries of death that forms the
story's climax. Faced with Yama's initial hesitance, Nachiketa's unwavering resolve becomes the
turning point. His steadfast commitment to profound wisdom, unbothered by earthly temptations,
embodies the Katha Upanishad's core theme.
This excerpt whispers with profound insights:
Fleeting Life, Enduring Reality: Impermanence, often feared, becomes a bridge to the unchanging
reality, challenging our usual perspective and offering a transformative path.
Dynamic Paths, Evolving Journeys: Our chosen paths aren't fixed destinations but living guides
shaping us as we shape them. A beautiful dance of intention and influence.
The Universe, a Living Symphony: The text transcends mere rules, depicting a vibrant, dynamic
cosmos humming with inherent intelligence. It invites awe at the interconnectedness of all things.
True Knowledge Beyond Fragmentation: What hinders true understanding isn't just ignorance, but
"avidya," fragmented and partial knowledge. True wisdom demands transcending limitations for a
holistic view.
The Resonant Hum of Existence: The timeless "Om" is revealed as the fundamental anchor, imbuing
reality with innate intelligence.
The Indestructible Self: The discourse unveils the Self's indestructible essence, neither killing nor
dying. The vibrant life force, boundless and vast, resides within.
Spontaneous Revelation: The Self's revelation is spontaneous, not forced through external efforts.
Sanātanam: Katha Upanishad as the texts claims is the authentic text that explains the eternal truth of
Sanātana

Ultimately, the excerpt from the Upanishad (chapter 2& 3 of part I) illuminates the power of
discernment, resolute inquiry, and the pursuit of holistic wisdom for liberation from the cycle of birth
and death. It serves as an invitation for us to embark on our own journeys of seeking and self-discovery.
Katha Upanishad Part 1, Chapter 2
1.2.1
Yama to Nachiketa:
Two options are available before persons, one is the active path that inflows towards the insciousness,
falling free without obstacles towards the interiority, that is śreyas, the other is the path engaged
outwards, having the choice of utility and pleasure (preyas). The path branches up as one walks the
path.
Sense organs when lured by outward consciousness, which is the case of the most, they are entangled
(sinîta) outward. The paths attract the traveller towards various traversals leading to interiority or
exteriority. Interior paths lead toward convergence, the exterior lets them towards divergence. The
choice of exterior guided by utility would let pursuer into the self-creating maze and labyrinth of
existence, caught up into it is the live pathways the travellers drift away from the goal of life.
1.2.2
The paths are not passive, they are active maze, alive to the pursuer. The paths approach persons and
attract them. Persons choose (vrinîte) them by their habituated disposition. Resisting habituated
disposition is resoluteness that opens the paths towards inward journey. Persons vary by their
resoluteness towards the goal; their choices vary by their disposition. The resolute (dhīra) chose the
path converges towards interiority, as they are discriminate the right path towards convergence from
the wrong that lets one into the maze; the irresolute are dragged towards narrow utility of pleasure
principles and the path is interactively creates its own maze and keeps them trapped in the labyrinth of
reincarnations, but never lost to the tangle, as the gravity towards the inscious self always remains open
for resolute reversal.
1.2.3
Nachiketas, what an intelligence! You have carefully examined (abhidhyâyan) the two pathways,
scrutinising the nature of their consequences, and you have discarded (atyasra̅kṣīḥ) and not accepted
(ava̅ptaḥ) the attractive offers of the outward path (sṛṅka̅ṁ) which usually convinces the average person
and guides them into confusion and grief (majjanti).
1.2.4
The paths widen in distance (dûram) as one walks through them as they lead (vishûchî) towards distinct
and opposite (viparîte) directions. One path guides through contextual knowledge (avidyâ) letting them
deluded as they move from context to context depriving them holistic focus, the other leads them
towards comprehensive understanding (vidyâ) as divergence can be seen from the point of convergence,
while the vice versa is impossible. You have chosen the path of comprehensive understanding by your
eager for wisdom (vidyâ-abhîpsinam) that let you to discard the maze of labyrinth.
1.2.5
Contextual knowledge (avidyâ) that is disconnected with holistic wisdom (avidyâ) makes even scholars
blind to the truth. However, it makes them to discard the wholistic wisdom by the claims of contextual
knowledge alone as they are blinded to the truth beyond the veils of the expediency (antare
vartama̅na̅ḥ), going round and round (pari-yanti) within the maze. Yet they imagine themselves to be
the right guide and lead people into myopia. They are the scholars (paṇḍitam manyama̅na̅ḥ) who are
blind themselves yet trap others into blindness.
1.2.6
Like children forget themselves in play, the unwise do not think beyond indulgence, and thereby they
miss the path to the next level of existence (sāmparāyaḥ) and thereby they are entrapped in the
reverberance of delusive reincarnations of birth-death cycles without liberation.
1.2.7
Many are unaware of the immanent self from the insciousness to consciousness as an organizing
principle of existence, some might have heard of it but have not attempted to know what it is, rare some
could expound it, even rarer a few are competent to recognize it within them, rarer are those who
comprehends it, rarest are those who received it authentically.
1.2.8.
So subtle it is, it cannot be understood, unless one had learnt it from the authentic source, certainly not
from the ill-dispositioned individuals, or cannot be through those who mastered in techniques of
analysis. It is understood when knower and the knowledge is indistinguishably same.
1.2.9
It can be understood as it is exemplified by you, Nachiketa, by relentless querying (prashtâ) and
steadfast resoluteness (satya-dhriti) that you have shown. You would not have attained it through any
other methods such as arguments (tarka), thought explorations, doctrinal beliefs (matih) , instructions
from others (anyena).
1.2.10
Nachiketa: Transient (anityam) is a means to immanence (nityam), that is how through fire ritual that
symbolizes transience I aim to attain the immanence. Meditating the transient fire flames reminds me
to grasp the immanence that holds the transient within.
1.2.11
Yama: You have understood the immanence through transience, overcoming it. Without getting lost to
the all pervasiveness (mahat) of the source (jagataḥ pratiṣṭhām), you could focus on the source, by your
steadfast resoluteness (drishivâ dhîraḥ).
1.2.12
The daringly brave (dhiraḥ) immersed (adhya̅tma-yoga̅dhigamena devam matvā) with their innermost
imperceivable immanence of interiority (durdarsam), the insciousness, the unmanifest (gûdham) source
(purānam) that resides in all beings (anupravishtíam) , and remains hidden at the centre of the cave
(guhāhitaṁ - heart) in the abyss (gahvareṣṭham), and thereby leaves behind (jahāti) the pleasures or
pain (harṣa-śokau) of the world.
1.2.13
Having heard (ṥhrutv) and grasped well (samparigṛhya) this truth, Nachiketa, you depart (pravṛhya)
from the closure of your individuated mortality and opened to the subtle order (dharmyam aṇum) that
upholds the existence. Now, the abode (sadma) of rejoice (modanīyaṁ) is open for you.
1.2.14
Nachiketa, the truth seeker posed a profound query to Yama, the Lord of Death:
"Could you expound upon the immanence (paśyasi) that you perceive, transcending temporal
coordinates (anyatra), existential order (asmât), causal emergence (kritâkritât), and the rulial
coordinates of propriety or impropriety (dharmâd/adharmâd)?"
1.2.15
In response, Yama eloquently addressed:
"Nachiketa, you have inquired about the essence that transcends intellectual grasping (sarve vedâ yat
padam âmananti), the very goal pursued by ardent seekers of understanding. It is the culmination of all
knowledge. Through arduous practices of self-discipline (tapas), sages have strived to unveil this reality
that lies beyond mere words, beyond measures, beyond the mind's incessant chatter. This totality of
truth (saṁgraheṇa bravīmi) is the radiant life force that sustains the essence of being (brahmacaryaṁ
caranti). It is õːːṁ (ॐ), the eternal resonance. It is That."

1.2.16

The timeless resonance (evākṣaram), ॐ (õːːṁ), echoes ceaselessly from the origin of creation (brahma)
to the tangible expressions of its dynamics. Functioning as the all-encompassing intellect that pervades
every aspect of existence (param), it unfolds its volition and longing (iccha) in the process of
manifestation.
1.2.17

The sacred syllable ॐ (õːːṁ), serving as the fundamental anchor (śreṣṭham), and the resonant stimulant
(ālambanaṁ) permeate reality with the all-encompassing (param) undercurrent of its innate intelligence
(jñātva brahma). By harmonizing with the significant stimulant, the primordial vibrance, existence
unfolds to manifest its magnificence (loke mahīyate).
1.2.18
Being the inherent intelligence (vipaścin) itself, it neither originates from anywhere nor transforms into
someone (na babhῡva kaścit), as it lacks a temporal beginning (nāyaṁ kutaścin). As unborn (ajaḥ),
timeless (nityaḥ), primal (purāṇo), and eternal (śaśvato'yam), it remains indestructible and impervious
to cessation (hanyate hanyamāne), even if its apparent physical form (śarīre) undergoes dissolution.
1.2.19
The notion that one can either be a killer (hantā cen) or be killed (hantuṁ hataś cen) is a misguided (na
vijānīto) perspective (manyate) since it overlooks the truth that the vibrancy inherent within does not
engage in either killing or succumbing to death (nāyaṁ hanti na hanyate), even though it may seem so
in the mental play (manyate hatam) of individualized beings.
1.2.20
The vibrancy of existence, unrestricted by the perceptual limitations of space or size, is simultaneously
the subtlest of the subtle (aṇor aṇīyān) and the vastest of the vast (mahato mahīyān). It exists as the
magnificent entirety residing in the subtle core of the soul (ātman). Those fortunate enough to
comprehend (paśyati) this truth shed their false ego, recognizing that their agency is not confined to
their bodily chemistry (dhatu) or the subsequent sense of agency (tam akratuḥ paśyati). Consequently,
they attain liberation from sorrows (vīta-śoko).
1.2.21
As the Self, in my solitude, I observe the unending enchantment of divinity that stretches far and wide
while I maintain a seated posture in meditation, and traverses vast expanses even as I recline in joyful
repose.
1.2.22
Recognizing oneself as the Self, formless within the embodied, immanent amidst the transient, and
omnipresent across the expanse, fosters courage and eliminate sorrow.
1.2.23
The revelation of the Self occurs spontaneously; it cannot be unveiled through the reading of scriptures,
refining the mind, listening to learned individuals, or any similar endeavour.
1.2.24
The wisdom of the Self unveils itself exclusively to those who abstain from malevolent actions and
maintain serenity, concentration, and composure. It remains elusive for those seeking it through
alternative means.
1.2.25
To the one who knows the Self, spiritual wisdom, and the courage to enact dine on Brahma (creative
force) and Vayu (the sustainer of creation) adding are akin to nourishment, willingly consumed, and
Mrityuḥ death) becomes a mere seasoning sprinkled upon it.

Katha Upanishad Part 1, Chapter 3

1.3.1
As an individual delves into the hidden reservoir within the heart's cave, attaining inner harmony (ṛtm),
two facets of the self emerge: the inscious interiority (sākshi) and the conscious soul (ātman) that
engages with both the external world and the internal realm. Among these, the conscious aspect partakes
in the ambrosia of virtuous deeds (ṛtam pibantau sukṛtasya), while the inner self observes this
occurrence. One facet aligns itself with the evident world (loke), while the other resides in the subtle
domain (guham); the unmanifest subtle is the insciousness (praviṣṭau parame). The manifest
consciousness (parārdhe) maintains synchronization with the inscious interior, having undergone
purification by the five refining fires thrice (pañcāgnayo ye ca tri-ṇāciketāḥ). The self-aware
consciousness is akin to the shadow (chāyā-tapau) of the inscious interiority.
1.3.2
The flame of nāciketaṁ (titīrṣatām pāram nāciketaṁ), as comprehended (śakemahi), constructs a bridge
(setu) between the inscious and the conscious through the sacrificial act (ījānānām). This process
involves the incineration of our three formidable impurities—māya, karma, and ānava—imposed by
the distorted perception of the ego. It aids individuals in traversing (titīrṣatām) from the daunting cycle
of mortality (samsāra) to the fearless shore (pāram) of freedom that resonates ceaselessly with
immortality (akṣaram). Seeking refuge (abhayam) in the supreme (param) is integral to this
transformative journey.
1.3.3-4
Understand that, in this journey, the rider symbolizes the conscious ātman, the guide steering the
journey toward liberation. In this expedition, the body it inhabits serves as the vehicle (śarīraṁ
rathameva), while its intellect (buddhi) acts as the navigator (sāradhiṁ), utilizing the mind (manaḥ) to
rein in the horsepower of sensory energy (hayān indriyām) towards the goal of freedom. This endeavour
requires skilful coordination of body, senses, and mind (ātmendriya-mano-yuktam) to reach the desired
objective
1.3.5-9
The uninformed (avijñānavān) let their senses wander freely, oblivious to their sway. In contrast, the
knowledgeable (vijñānavān) diligently wield authority over them. Those devoid of wisdom shall not
ascend to the realm of liberation, whereas the perceptive shall achieve the serene omnipresence, the
profound vitality at the core of existence (viṣṇoḥ paramam padam).
1.3.10-11
The voyage of self-actualization commences with empirical encounters via the sense organs, the
indriya, and reaches its zenith in the realization of Purusha, the supreme Self. Beyond the subtlety of
indriya sensations lies the capacity to apprehend artha, its significance; subtler still is the faculty of
attentiveness, manas; beyond manas lies the discerning intellect, buddhi; surpassing buddhi is the
generative agency of intelligence, the ātmā; subtler than the ātmān is the mahat, the faculty of
indiscernible cosmic intelligence; subtler than the mahat is that which experiences the vibrancy of the
unmanifest, avyaktam. Beyond avyaktam lies puruṣaḥ, the subtlest faculty embodying the vital
sentience of existence, and it is unto this experience that the journey culminates.
1.3.12
Ensnared by the array of coarse empirical sensations (gῡdho'tmā), the underlying subtleties remain
veiled (na prakāśate), unless those aspiring to comprehend them embark upon the path toward
refinement (sῡkṣmayā sῡkṣma) with keen discernment (agryayā buddhyā). Without such endeavour,
they would remain blind to the mysteries of existence and beyond.
1.3.13
The prudent would quell chatter through contemplation, quell contemplation through discernment,
discernment through profound insight (mahat atman), and unite this profound insight with the serene
tranquillity of the ultimate Self (Śānte atmani).
1.3.14
Arise, awake, and prepare for the journey ahead. Sharpen your innate faculties and begin learning from
mentors and guides. Seekers caution that traversing is no simple feat; the path to the goal is as narrow
as a razor's edge and fraught with challenges. Remain wise throughout your journey
1.3.15
Upon recognizing that the inner Self possesses no audible sound, tangible form, imaginable shape,
perishable substance, discernible taste, or detectable scent; that it is eternal, transcending time, space,
and causality; and thus, is without beginning or end, unchanging, and unrestricted by cosmic expanse,
one is liberated from the fear of mortality.
1.3.16
The tale of Nachiketa, recounted by Yama, unveils the ultimate truth of sanātanam. Therefore,
recounting or hearkening to the tale bestows honour upon the self-realized.
1.3.17
Sharing the esoteric teachings of the story with truth seekers yields immense rewards, as this instruction
equips the courageous to triumph over death and mortality.
In the exploration of the Katha Upanishad, we embark upon a profound journey into the essence of
existence itself. The dialogue between Yama and Nachiketa reveals timeless truths, guiding us through
the intricacies of consciousness and the pursuit of enlightenment. As we delve into the depths of the
text, we encounter the stark choice between the path of śreyas, leading inward toward ultimate
realization, and the path of preyas, luring outward toward fleeting pleasures and illusions. The wisdom
imparted underscores the importance of discernment and steadfastness on the spiritual journey, as well
as the profound significance of understanding the nature of the self and its relationship to the cosmos.
Through relentless inquiry and resolute determination, Nachiketa embodies the essence of a true seeker,
transcending the limitations of mortal existence and attaining liberation from the cycle of birth and
death. As we reflect on these teachings, may we too find inspiration to awaken to our highest potential
and walk the path of truth and enlightenment.