KATHA UPANISHAD: Part 1 – Total 71 Mantras Chapters 1.1, 1.2 & 1.3 (Chapter 1.0 INVOCATION & INTRODUCTION)

 

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Friday 26, September 2025, 19:50.
KATHA UPANISHAD: “A Leap into the Beyond”:Parts 1 & 2 with Bhashya by Sri Adi Shankaracharyaji. 
Reflections by Swami Gurubhaktananda on the 90 Lectures delivered by Swami Advayanandaji 

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KATHA UPANISHAD:  Part 1 – Total 71 Mantras

Chapters 1.1, 1.2 & 1.3 

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Chapter 1.0 
INVOCATION & INTRODUCTION

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PEACE INVOCATION:

om saha naavavatu;=May He protect us both together. 

saha nau bhunaktu;=May He protect us both. 

saha veeryam karavaavahai;= May we attain vigour together. 

tejaswi naavadheetam-astu;= Let what we study be invigorating. 

maa vidvishaavahai.= May we not cavil at each other. 

om shantih, shantih, shantih! =Om Peace, Peace, Peace! 

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THIS IS A VERY COMMON chant prior to the start of any study between teacher and students. It is universal in nature. It overcomes the main difficulties which stand in the way of grasping knowledge. 

The main points are: 

i) To bring quietness, peace and stillness into the minds of teacher and student, so that the mind can be focused easily on the knowledge. 

ii) To bring up the correct attitude that the student and the teacher should have in order to make the learning effective. The prayer is for an attitude of understanding and respect, and avoiding all useless debating and arguing. 

iii) To promote a vigorous intellect, so that the Truth may be reflected upon from all angles and assimilated well into the mind in its true import. 

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During studies, it is vital that conditions encourage these three to come forth. The teacher and student cannot exist without each other. To protect their harmony is crucial. Both must put forth effort to grasp the knowledge. Both must look forward to the class. There must be joy in the learning process. The end result desired is clarity of understanding., without doubts, and abidance in the knowledge. The knowledge must be 

lived, this is not just an intellectual pursuit. May teacher and taught come to love each other eternally. Let it not be just a business relationship. There should no ill-will or disrespect between them. 

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INTRODUCTION: from Shankara Bhashya: 

SALUTATIONS TO Bhagavan Yama (Death), son of the Sun and the imparter of the knowledge of Brahman, and salutation to Nachiketas! 

Now then, a brief exposition of the Cantos of the Katha Upanishad is begun for the sake of making their import easily comprehensible. 

The Word “Upanishad”

 This word is derived by adding two Upasargas, namely upa (near) and ni (with certainty), and kvip as a suffix to the root of the word sad. Sad has three meanings: 

i) To split up or destroy. 

ii) To go, reach or attain. 

iii) To loosen or weaken the hold of. 

These three meanings will be brought out in this introduction. Further, by the word ‘Upanishad’ is denoted here the Knowledge of the knowable 

Entity that is going to be explained in this book. The relationship between the word Upanishad and Knowledge is brought out here. 

Upanishad as KnowledgeUpanishad is taken to mean “knowledge” by association with each of the three meanings of ‘Sad’ given above: 

i) The knowledge of the Upanishads splits up, injures or destroys the seeds of worldly existence such as ignorance, etc., in the case of those seekers who, after becoming detached from the desire for the seen and unseen objects, approach it (the knowledge) and deliberate on it with steadiness and certainty. “Knowing That, one becomes free from the jaws of Death,” (3.15).

ii) Because of its connection with the idea of leading to Brahman, it makes seekers of liberation who possess the qualities mentioned already, attain the supreme Brahman. “Having become free from virtue and vice, as also desire and ignorance, he attained Brahman,” (6.18). 

iii) The second boon of Nachiketas asked for the knowledge of Fire, which is explained in the text as a knowledge that is below the level of Self-Knowledge, but which is in accord with Dharma and leads one to the worlds which are free from sorrows, etc. Even such knowledge, known commonly as Karma Kanda or Upasana, is referred to as Upanishad. This is because it ‘loosens or weakens’ the firm hold that the multitude of miseries have on the soul – namely birth, death, old age, etc. – which recur in endless lives. This loosening of their grip on man is a step towards the ultimate goal of reaching Brahman. Hence it is also considered to be a sub-definition of knowledge for the word ‘Upanishad’. “The dwellers of heaven get immortality,” is a quote that refers to this knowledge.

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Upanishad as Book:

 The definition of Upanishad as a book also stands without contradicting what has been said already. The book is meant for the purpose of giving the knowledge only. And so it can justifiably be denoted by the word ‘Knowledge’. For example, in the sentence “Ghee (Clarified butter) is indeed life,” the word ghee, because it leads to enhancing one’s life, is itself called life. Similarly, with regard to the word ‘Upanishad’, the primary sense in which it is used is the knowledge it stands for; only in a secondary sense does it mean a book. 

Anubandha Chatushtaya: “Prospectus” of the Katha Upanishad The definition of the word Upanishad itself points out the person qualified to read this book. The subject matter is the supreme Brahman, the indwelling Self. The purpose of the Upanishad is the absolute cessation of the transmigratory state, which consists in the attainment of Brahman. And the connection or Sambandha is the knowledge itself that leads one to Brahman. It is a Bodhya–Bodhaka Sambandha (revealer-revealed relationship). Shankaracharyaji explains these cantos for our best understanding. The story therein is for the sake of eulogizing the knowledge.  

ABOUT THE BHASHYA:

 The following mantram contains all that constitutes a perfect Bhashya: 

sootraartho varnyate yata, padaih sootraaru saaribhih; swapadaani cha varnyante, bhaashyam bhaashyavido vidhuh.

Meaning:  

i) “The original text is in very concise Sutras.  

ii) “The meaning of the Sutras are explained in an elaborate way.  

iii) Every word is explained, following the Sutra word by word. 

[All optional meanings are given, and then those that do not apply are eliminated with reasons, until only the meaning applicable is left.] 

iv) “Then one’s own explanation is explained. 

“Know this to be the exemplary art of Bhashyas.” If these four steps are followed, then we have a Bhashya. 

We will go through the Shankaracharya Bhashya word for word for this entire text. We will discover the ‘teacher’ in Shankaracharya. He is very enthusiastic, and full of gusto. He talks to us through this Bhashya. The Kathopanishad Bhashya is a good one to start with as it is simple and flowing, and the words of the original are easy to pick out.

At the end of this text, we aim to get a good understanding of how to read through a Bhashya. There is an art in studying a Bhashya. Our Samskrit will also greatly improve. 

Shankaracharyaji has written Bhashyas on all the 10 major Upanishads. They are Isa, Kena, Katha, Prashna, Mundaka, Maandukya, Taittiriya, Aitareya, Chaandogya and Brihadaranyaka. His Bhashyas have set the benchmark in this field.

How much we drink from the Bhashya depends on how thirsty we are! To start with, we may just read the general meaning; then we can select some of the important words; if we are serious, we can go through every word in detail. 

We are fortunate to have Swami Gambhiranandaji’s word-for-word translation of the Bhashya. We are encouraged to use it well, to the best of our capacity. 

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Next

Chapter 1.1: (29 s) Mantras

THE STORY OF NACHIKETAS: 

THIS IS THE AMAZING story of a little boy, barely ten years old, who is sent in anger 

by his father to the world of Lord Yama. There the boy meets Death face to face, spurns all 

his tempting offers of pleasures and temporal power, and extracts from him the boon of 

knowledge of the Self. Young as he is, the boy exhibits the highest Mumukshutva and 

Vairagya – i.e. an intense longing to see God and dispassion for all worldly pleasures. 

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Continues

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