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Katha Upanishad

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The Katha Upanishad (Devanagari: ) (Kahopani
ad)

is one of the mukhya (primary)


Upanishads, embedded in the last short eight sections of the Kaha
school of the Yajurveda.[1][2] It
is also known as Khaka
Upanishad, and is listed as number 3 in the Muktika canon of 108

Upanishads.
The Katha Upanishad consists of two chapters (Adhyya), each divided into three sections
(Valli). The first Adhyaya is considered to be of older origin than the second.[2] 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).[2]
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),[3] and Hinduism scholars
stating it was likely composed before the early Buddhist texts in 1st part of 1st millennium BCE.
[4]

The Kathaka Upanishad is an important ancient Sanskrit corpus of the Vedanta sub-schools, and
an influential ruti 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 (nyat) which is Highest Bliss".[5][6] The detailed teachings of
Katha Upanishad have been variously interpreted, as Dvaita (dualistic)[7] and as Advaita (nondualistic).[8][9][10]
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.[11] Max
Mller 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 Immoraliy, as
well as his poem "Brahma".[8][12]

Etymology
Katha (Sanskrit: ) literally means "distress".[13] 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.[13] Paul Deussen notes that the Katha Upanishad uses
words that symbolically embed and creatively have multiple meanings. For example, a closely
pronounced word Kaha (Sanskrit: ) literally means "story, legend, conversation, speech,
tale".[13] 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[2] suggests Na k ii and
Na akiyee, 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 jii is another word play and means "that which cannot be vanquished", which is

contextually relevant to the Nachiketa's third boon.[2] Both Whitney and Deussen independently
suggest yet another variation to Nachiketa, with etymological roots that is relevant to Katha
Upanishad: the word Na-cikea also means "I do not know, or he does not know".[14] Some of
these Sanskrit word plays are incorporated within the Upanishad's text.[15]
Like Taittiriya Upanishad of Yajurveda, each section of the Katha Upanishad is called a Valli
(), 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.[16]

Chronology
The chronology of Katha Upanishad is unclear and contested by scholars.[4] 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.[4][10]
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.[17][18]
Hinduism scholars such as Stephen Phillips[4] 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.[4]
Ranade[19] 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.[20] Winternitz considers the Kathaka Upanishad as
pre-Buddhist, pre-Jaina literature.[20][21]

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.[2]
The first chapter with the first three valli 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.[2]
This, however, does not imply a significant gap between the two chapters, both chapters are
considered ancient, and from 1st millennium BCE.[2]
The origin of the story of the little boy named Nachikea, contained in Katha Upanishad is of a
much older origin.[15] Nachikea is mentioned in the verses of chapter 3.11 of Taittiriya
Brahmana, both as a similar story,[15] and as the name of one of five fire arrangements for rituals,
along with Savira, Caurhora, Vaivarja and Aruna Agni.[2][22]

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.[2][15][23]

The son questions his father - First Valli


The Upanishad opens with the story of Vajasravasa, also called Aruni Auddalaki Gauama,[24]
who gives away all his worldly possessions. However, his son Nachikea (Sanskrit: )
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' (), 'eaten-their-last-grass' ( ), 'don't give
milk' (), 'who are barren' ().[25] Concerned, the son asks his father,
"Dear father, to whom will you give me away?"
He said it a second, and then a third time.
The father, seized by anger, replied: "To Death, I give you away."
Nachikea, Kaha Upanihad, 1.1.1-1.1.4[25][26]
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.[27]
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.[27]
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.[27] 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".[28] 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.[28]
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?"[28] 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.[29][30] 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?"[29][31]

The theory of good versus dear - Second Valli

Yama teaches Atma vidya to Nachiketa


Yama begins his teaching by distinguishing between preya (, , dear, pleasant),[32] and
hreya (, good, beneficial excellence).[33][34][35]
Different is the good and different is the dear,
they both, having different aims, fetter you men;
He, who chooses for himself the good, comes to wellbeing,
he, who chooses the dear, loses the goal.
The good and the dear approach the man,
The wise man, pondering over both, distinguishes them;
The wise one chooses the good over the dear,
The fool, acquisitive and craving, chooses the dear.
Yama, Kaha Upanihad, 1.2.1-1.2.2[34][35]
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.[35] 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.[36] The pursuit of Knowledge and the good, can be taught,[37] learnt and
thus realized.[38]
A similar discussion and distinction between the pleasant and the beneficial is found in ancient
Greek philosophy, such as in Phaedrus by Plato.[39]

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.[40] 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.




He (the Atman), difficult to be seen, full of mystery,
the Ancient, primaeval one, concealed deep within,
He who, by yoga means of meditation on his self, comprehends Atman within him as God,
He leaves joy and sorrow far behind.
Kaha Upanihad, 1.2.12[41][42]
In verses 1.2.14 through 1.2.22, the Katha Upanishad asserts that the essence of Veda is 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 (,
Aum), state verses 1.2.15-1.2.16.[43] That syllable, Aum, is in Brahman, means Brahman, means
the Highest, means the Blissful within.[42][43]
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,[8][44]
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.
Kaha Upanihad, 1.2.18-1.2.20[45][46]
In final verses of the second Valli, the Katha Upanishad asserts that Atman-knowledge, or Selfrealization, 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.[46][47] Similar ideas are repeated in the
Mundaka Upanishad in chapter 3.2, another classic ancient scripture of Hinduism.[47]

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.[48][49]
Know that the Atman is the rider in the chariot,
and the body is the chariot,
Know that the Buddhi (intelligence, ability to reason) is the charioteer,
and Manas (mind) is the reins.
The senses are called the horses,
the objects of the senses are their paths,
Formed out of the union of the Atman, the senses and the mind,
him they call the "enjoyer".
Kaha Upanihad, 1.3.3-1.3.4[48][50]

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.[50] Whitney clarifies that
"Vishnu" appears in Vedas as a form of Sun, and "Vishnu's highest place" is a Vedic phrase that
means "zenith".[51] 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
Vihnu.[52]
This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the
Raha Kalpana. A similar simile is found in ancient Greek literature, such as the Parmenides,
Xenophon's prologue of Prodikos, and in the Platonic dialogue Phaedru.[48]

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 Mana (mind) is above Arha in this hierarchy, above the Mana is Buddhi
(intellect, his ability to reason), above the Buddhi is Atman (his Soul, great Self).[48][51] Beyond
the Aman, states Katha Upanishad, is the Avyakam (unmanifested Reality), and Purusha
(cosmic soul) is beyond the Avyakam, and beyond the Puruha, there is nothing - for it is the
goal, for it is the highest road.[48] At the basic level of life, the interaction is between Arha 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 ukhma (subtle, more self
evident conscious, keen thinkers).[51][53]
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 Aman (Soul, great Self), and unify
his "great Self" with the Self of the rest, the tranquility of Oneness with the Avyakam and
"cosmic soul".[51][53] 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.[54] Such Self-realization is not easy according to Katha Upanishad,[55]



[56]
Rise, awake!
Having obtained these boons, understand them!
Like the Razor's sharp edge is difficult to traverse,
The path to one's Self is difficult.
Kaha Upanihad, 1.3.14[54][55]
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.[57] This theory is

significantly expanded upon in the second chapter of Katha Upanishad, particularly in the sixth
Valli.[57]

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.[58][59] 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,[60]
[61]
What is left here?
Truly, this is that (Atman).
Kaha Upanihad, 2.4.3[58][59]
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 awakestate, it exists and active when man is in dream-state.[58][60] The empirical reality is the "honey"
for the Atman,[59] 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.[58] 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.[60]
Soul is the lord of the past, the lord of the now, and the lord of the future.[58] Soul is eternal, never
born, never dies, part of that which existed before the universe was formed from "brooding heat".
[60]
Sun rests in it, gods rest in it, all nature rests in it, it is everywhere, it is in everything.[62] 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[63] remain pure like
pure water remains pure when poured into pure water.[60][64]
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.[58][64] The souldriven individual ignores the superficial individuality of others, and accepts their essential
identity.[64] Paul Deussen suggests that verses 2.4.6 and 2.4.7 posit a nondualistic (Advaita)
position, where both Puruha and Prakri are only Aman. This position contrasts with one of the
fundamental premises of the dualistic schools of Hinduism.[65] Shankara agrees with this
interpretation. Ramanuja doesn't and offers a theistic dualism based interpretation instead.[66]

Life is highest joy, and what happens after death - Fifth Valli

Katha Upanishad's fifth Valli is an eschalogical treatise. It begins by stating that human body is
like a Pura (Sanskrit: , town, city) with eleven gates[67] that connect him to the universe. The
individual, asserts Katha Upanishad, who understands and reveres this town of eternal, nonchanging spirit, is never crooked-minded, is always free.[68][69] The Soul dwells in swan, in
atmosphere, in man, in Varaad (wide spaces), in eternal law, everywhere in the universe; it is
born of water, it is born of kine, it is born of Rta (right, truth, ethics, morals, eternal law), it is
born of stone (mountains) as the great Ra, as ought to be. This Soul is worshipped by all the
gods. Body dies, Soul doesn't.[69]
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,[70]

[71]
Some of these souls enter into the womb, in order to embody again into organic beings,
others assemble unto what is Shnu (immovable things),
according to their karma, according to their hruam (, knowledge, learning).
Kaha Upanihad, 2.5.7[68][69][70]
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.[69]
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.[69] 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.[68] 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.[69][70] 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.[68]
That individual is perennially happy, asserts Katha Upanishad, who realizes the Aman 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.[70][72] 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.[73]

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.[74][75] 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.[74] Those who are aware of
Brahman's essence, are awakened to the knowledge, fear no one and nothing, become immortal
as with Brahman.[76]

The Katha Upanishad, in verses 2.6.6 through 2.6.13 recommends a path to Self-knowledge, and
this path it calls Yoga.[77]



[78]
Only when Mana (mind) with thoughts and the five senses stand still,
and when Buddhi (intellect, power to reason) does not waver, that they call the highest path.
That is what one calls Yoga, the stillness of the senses, concentration of the mind,
It is not thoughtless heedless sluggishness, Yoga is creation and dissolution.
Kaha Upanihad, 2.6.10-11[75][79]

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.[79][80]
The verse 15 of the sixth Valli declares that the Upanishad concludes its teaching therein.[80] Yet,
the Valli contains three additional verses in modern era manuscripts. Scholars suggest[80][81] 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.[82]
The Irish poet William Butler Yeats dedicated several essays and sonnets to themes in Katha
Upanishad and related ancient Upanishads of India.[83] George William Russell similarly
esteemed the Katha and other Upanishads.[84][85] The American poet Ralph Waldo Emerson held
Katha Upanishad highly, and wrote several poems and essays paralleling the themes in it.[86][87]
The various themes contained in Katha Upanishad have been subject of many scholarly works.
For example, Elizabeth Schiltz[88] 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".[88] 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.[89]

In popular culture
A verse in the Upanishad inspired the title and the epigraph of W. Somerset Maugham's 1944
novel The Razor 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.[90]
[91]

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