Salient points of Kāthakopaniṣat Bhāshya

Obeisance to you, Nārāyaṇa, the giver of all desired things to the benevolent, due to being full of infinite qualities, remains inaccessible even to the benevolent.

In the opening verse, Ānandatīrtha Bhagavatpāda Āchārya solutes lord Nārāyaṇa, and notes specifically how He remains inaccessible even to the benevolent because of his being full of infinite qualities. The unknowable character of the Brahman is the main topic of investigation in the current Upanishad.

Section One

Āchārya quotes an ancient testimonial from 'Brahma-sāra' where the incident is quoted, and this explains the traditional and hermeneutical proximate understanding of the verses.

In the Upanishad, only in the end the Brahman is identified as lord Vishnu. In the 'Brahma-sāra' narration, a dialogue between Sadashiva and Brahma, lord Vishnu is identified as Brahman upfront. Also why he is different from known, and beyond unknown is ansewered. It is because of His infinite qualities that includes - omnisience, omnipotent, omnipresence, complete perfection, supporter of all, and is free from all defects.

Section Two

The testimonial continues providing the explanation verse by verse. Epistemologically, having the constant awareness that lord Brahman is not completely knowable is the right understanding. The Brahman is also addressed by other names such as Parameśvaraḥ and Vishnu, as He cannot be known completely. Further it clarifies not to mistake the word 'Ātman' to individual being. Brahman is not the same as the individual being (Jīvasvarūpaṁ), but He is situated within every being as controller and governor. Hence one must contemplate on Brahman in all beings (bhūteṣu bhūteṣu vicintya). Testimonial goes on to clarify, without Brahman's grace, even the activities of an individual are impossible. When this is so, it will be foolish to think of the being's identity with that of Brahman.

Section Three

To illustrate that it is impossible to comprahend the Brahman completely, Brahman appears along with Brahma, Siva, and Uma. He says - "I am indeed beyond even these gods. Even these gods have become my servants and stand around Me. You are unable to comprehend even these gods, what then of Me?"

Section Four

Testemonial, which is an elaboration on Upanishad, concludes clarifying following points. Some more testimonials are also provided which further elaborate:

• The hierarchy among deities: The distinction of higher and lower among the gods is based on their relation to lord Viṣṇu.
• Adhidaivatam - He, known as Kapila and as Hari, who illumined lightning and similar forces, who, after a blink of the eyes, lies resting in the ocean of milk — He alone is the Supreme Brahman;
  • "The brilliance that is in the sun and illumines the entire world, and that which is in the moon and in fire—know that brilliance to be Mine."
  • "All this shines only after Him who shines; by His light, all this world is illumined."
  • "This indeed is that ancient person who alone existed as the undifferentiated self at first, before the guṇas, in the cosmic essence, the Lord—whose self was withdrawn, like in night, when all powers were asleep."
• Adhyātma - That by whom the mind, though unable to go anywhere properly, still remembers—He, called Aniruddha, Lord of lords, is declared the Supreme Brahman. He is Viṣṇu, and is called "vana" because He is to be revered due to His essence. One who knows Him thus becomes honored by all.

• 'nyamīmiṣadā' - the 'āḥ' here indicates the complete of the lord in all aspects.
• 'abhīkṣṇaṁ saṅkalpaḥ' - constant intentionality of the mind, is the distinguishing nature of the mind.