The Katha and Prasna Upanishads with Sri Sankara's Commentary

Introduction.

Prostration to Bhagav&n, Yama son of Vivasv&n (Sfir^ y a) and to the preceptor of the knowledge of Brahman — Nachiketas. Now a brief commentary on the Chapters of the Kathopanishadis begun for the easy understand** ing of their import. The word Upanishad is formed by adding the hrvp suffix and the prefixes upa and ni to the root sad, meaning, (1) to * shatter or kill* ; (2) to attain; (3) to loosen. By the word Upanishad is denoted the know* ledge of the knowable entity inculcated by the work which is to be commented on. By what etymological process this knowledge is denoted by the term Upa** nishad is now explained. This knowledge is balled Upanishad by virtue of its signification that it shatters or destroys, the seed of samsdra, such as ignorance and the rest, in those seekers after emancipation, who, devoid of all desires for objects seen and heard of, acquire the knowledge called Upanishad to be hereafter explained, and with their mind firmly concentrated therein meditate on it; for, it will also be said later on ‘ well ascertaining that, he will be freed from the jaws of death’; or the knowledge . of Brahmam is called Upanishad because of the fact that it leads to Brahman, in that it makes the seekers after emancipation just above described attain the highest Brahman; for, it will be said later on, 4 having attained the Brahman, he becomes untainted and immortal or even ‘ the knowledge of Agni ’ is denoted by the term Upanishad, because of its connection with the meaning of the root to loosen; for the knowledge of Agni, the first born, the knower, bom of Brahman — , the subject matter of the second of the boons asked for — , leads to the attainment of heaven and thus loosens or en fe&bles the lot of misery, such as residence in the womb, birth, old age etc,, continually recurring in this world. It will also be said later on, ‘having reached heaven they enjoy immortality It may be urged that students apply the ‘ term Upanishad even to the hook, as when they say 4 we shall study or teach the Upanishad,’ This is no fault; as the meaning of the root sad,, itf,, the killing of the cause of samsdra &e., baanofc attach to -the mere work but attaches to knowledge; and even the mere work may also be denoted by that ’Word,,, because it serves the self-same purpose, as when It is said ^ghee v^fly k Jife. . 3 The word Upanishad, therefore, is used in its primary sense when it is used to denote knowledge; but it is used by courtesy, i.e., in a secondary sense, to denote the work. Thus by the mere anafydical explanation of, the word Upanishad, those who are fully competent to acquire knowledge have been stated. The whole subject matter of knowledge has also been stated to be the highest Brahman,’ the internal diman of all. The fruit of this knowledge lias also been stated to be the thorough release from the bondage of sctmsdra consisting in the attainment of the Brahman. The connexion has also been stated by the enunciation of this result. Therefore these chapters, by making as clear as the apple in the hand, the knowledge (persons competent to acquire which, the subject matter of which, the results achieved by which, and the connexion with which have been explained) also indicate the persons entitled to study them, their subject matter, their results and their connexion. We shall therefore proceed to comment upon them to the best, of our understanding. Here the anecdote is for the purpose of eulogising knowledge.