Kāthaka Upanishad - takeaways

Who is Brahman? - different from known, beyond the unknown!

The Upanishad begins with a series of penetrating questions that investigate the source behind the functioning of the mind, speech, prāṇa (vital force), eyes, and ears. Who sets the first vital breath in motion? By whom is mind impelled to move? Who unites the five senses to perceive objects?

It then answers the question by saying He is the Brahman, the ear of the ear, the mind of the mind, etc. He is the driver behind senses. He is different from the known and is beyond the unknown. He can't be known by senses, and it is He who operates the senses. It is He who impels the breath.

He who thinks he knows, knows not!

"He who believes he knows - knows not. It is unknown to those who claim knowledge; known to those who know they do not know." Decisive knowledge about the unknowability of Brahman with humility is required.

Not knowing Brahman to one's capacity is a great loss!

Though Brahman is not knowable completely, one must thrive to know Brahman to their capacity, with humility. Not contemplating on Brahman is a great loss. Reflecting the presence of Brahman among all beings is specifically recommended to achieve liberation.

It is Brahman who enables us. Without his help, we are incapable of engaging in action.

A parable about a divine encounter between the gods and a mysterious yakṣa is narrated, illustrating the ego and the limits of knowledge. Indeed, it is because of ego, we have ignorance, and we attribute agency to ourselves. While it is indeed the Brahman who does everything.

Hierarchy among cosmic principles, the gods, is based on their relation to that Brahman.

"Among the deities, indeed Indra is said to surpass the others, for he touched It most nearly and was the first to understand It as Brahman." Accordingly, we can understand the hierarchy among the gods.

Adhidaivatam Vs Adhyātma

When we study any principle, it is important to have both external and internal perspective.

• Adhidaivatam - is the external perspective concerned with gods governing the cosmos. From that perspective, the Brahman is described as a flash of lightning — flashed forth; or in the blink of an eye - closed. Both the descriptions are cryptic and do not explain much directly. Based on the testimonial provided is the Bashya, we come to know, 'flash of lightning' refers to:
  • "From lightning, it flashed and illumined the lights such as those of the sun on all sides."
  • "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."
  The 'blink of an eye' refers to the story in Puranas, where the Lord Narayana is seen lying resting in the ocean of milk after a blink of the eyes. The ocean of milk here refers to the cosmic ocean during the dissolution of the universe. Following testimonials are provided in the Bhashya as a reference:
  • "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 - is the internal perspective concerning personal experience. The constant volition; unceasing intentionality of the mind, is towards Him. Indeed that Brahman is the beloved, 'vana', and thus is called 'Tadvanam'.

Tadvanam - the Brahman who is revered and loved for His supreme essence.

The one who knows such a Brahman, the 'Tadvanam', who is revered and loved for His supreme essence, such a person is longed by all beings.

Practice required to attain that Brahman - Austerity, self-restraint, right action, knowledge, and truth.

After completing the explanation on Brahman, the student asks again to be instructed on Brahman, without realizing the instructions are already complete. In essence, it tells us; the knowledge imparted is not simple and needs much internalizing, before it can be completely grasped. Hence, Upanishad ends by providing the conduct to be practiced for such a realization of knowledge. It instructs austerity, self-restraint, and right action are its foundation; the Vedas with its knowledge, are its limbs; "truth" ascertained through philosophical conclusion is its abode.