{"id":8996,"date":"2025-09-03T17:49:22","date_gmt":"2025-09-03T15:49:22","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=8996"},"modified":"2025-09-03T17:49:22","modified_gmt":"2025-09-03T15:49:22","slug":"kathopanishad-madhva-commentary-chapter-1-third-valli","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/kathopanishad-madhva-commentary-chapter-1-third-valli\/","title":{"rendered":"Kathopanishad (Madhva commentary) \u2014 Chapter 1 – Third Valli"},"content":{"rendered":"
\n

Mantra 3.1.<\/h2>\n

1. There are the two (aspects of the Lord) the Drinkers of truth, existing in the body obtained by good works, both dwelling in the cavity of the heart, in the most highly splendid Param (i.e<\/em>., V\u0101yu<\/a>). The knowers of Brahman<\/a> and those who perform the five great Sacrifices and observe the triple N\u0101ciketa<\/a> Fire describe these as shade and the sun.\u201455.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The Lord, though one, has two aspects\u2014one as \u0100tm\u0101<\/a> and the other as Antar-\u0101tm\u0101 (the Inner Self). That Vi\u1e63\u1e47u<\/a> takes up His abode in the Param or Highest, namely V\u0101yu who is more excellent than all High Beings (like Rudra<\/a>, etc.,) and whose form is All-Full. (he Lord drinks, i.e<\/em>., experiences all the good<\/em> fruits of karmas<\/a>: (and not the evil<\/em>). He is like the cool shade (ch\u0101y\u0101<\/a> of a tree to the tired soul<\/a> of the weary but holy pilgrim who is attained mukti<\/a>), and He is the cause of his joy; while He is like a burning sun, hot and scorching (\u0101tapa<\/a>), to the sinner.<\/p>\n

Note<\/em>.\u2014The meditation on the Lord has been taught in the verse adhy\u0101tma<\/a>-yog\u0101dhigamena, etc., where is the Lord to be meditated upon will now be taught. But before doing so, He is again glorified in this verse. Some think that the two drinkers, referred to in this mantra<\/a>, are the J\u012bva<\/a> and Buddhi<\/a>: because \u201cpibantau\u201d is in dual number. But Buddhi being insentient cannot be the enjoyer of the fruit of action. Moreover the J\u012bva is sentient, and Buddhi is insentient, and so the reference in \u201cp\u012bbantau\u201d cannot be to two such entities belonging to two different classes\u2014one sentient and the other insentient. If the J\u012bva be taken as the \u201cdrinker\u201d then Buddhi must be also taken to be a sentient entity, which doctrine no one holds. Nor can it be said that the reference is to two Jivas<\/a> dwelling in the same body. For it is impossible for two personalities (J\u012bvas<\/a>) to dwell in the same body and to be enjoyers of both.<\/p>\n

Then it is said that the two \u201cdrinkers\u201d arc the J\u012bva and the Lord. The Lord also drinks or experiences the fruit of karma<\/a> metaphorically. For being always associated with the J\u012bva, He is said figuratively to drink, while the J\u012bva really drinks. But this view is incorrect. For here also recourse is had to a figure of speech in order to make Lord experience the fruit of action. The result therefore is that this verse has no reference to the J\u012bva at all. but to \u012a\u015bvara<\/a> alone. The two that drink are the two aspects of the one and the same \u012a\u015bvara\u2014one as \u0100tm\u0101 dwelling in the heart of the Cosmos; and the other as Antar-\u0101tma<\/a> dwelling in the heart of every J\u012bva. This explains the phrase \u201cguh\u0101m pravi\u1e63\u1e6dau\u201d also: for both these aspects of the Lord are in the guh\u0101<\/a> or heart.<\/p>\n

The phrase \u201cParame Par\u0101rdhe\u201d is taken by some to mean the ether (\u0101k\u0101\u015ba<\/a>) of the heart, which is superior to the external ether of space: because Brahman becomes manifest in the heart. This explanation is not accurate: for there is no authority for holding that the \u0101k\u0101\u015ba of the heart is higher than the \u0101k\u0101\u015ba of space, nor is there any law restricting the manifestation of Brahman in the heart and not in the external nature. For to the deserving He appears outside the heart also. The word \u201cParame\u201d therefore means here V\u0101yu, the best of all J\u012bvas, the abode of Brahman (the Christ of the Gnostics). This V\u0101yu is a higher principle than the High Ones like Rudra, &c.<\/p>\n

Therefore He is called Par\u0101rdha<\/a> (=parebhyo\u2019 pi \u1e5bddha r\u016bpake). Higher than the Highest Ones. The Lord Vi\u1e63\u1e47u is one, but in the heart He dwells in two forms, \u0100tm\u0101 and Antar-\u0101tm\u0101. In the heart, also He dwells in the V\u0101yu who is higher than all the High Ones.<\/p>\n

If it be said, how can this verse apply to the Lord who does not enjoy the fruits of action, we reply, it is not so. The Lord does enjoy the fruit of action, as says the text rasam pibati karmajam<\/em>. If so, then the Lord would suffer pain and sorrow also. That is however not so, for He enjoys the auspicious (\u015bubh\u0101n<\/em>) fruits only. Moreover the word \u1e5bta<\/em> [\u1e5btam<\/em>] means true<\/em> and the Lord enjoys the true<\/em> works and not evil works. So when it is said \u201cHe drinks \u1e5btam<\/em>,\u201d it means \u201cHe enjoys the fruits of the good deeds.\u201d This also is a reason to hold that the verse applies to the Lord and not to the J\u012bva: for the J\u012bva drinks both \u1e5bta<\/em> [\u1e5btam<\/em>] and an\u1e5bta<\/a><\/em> [an\u1e5btam<\/em>]\u2014good and evil.<\/p>\n

The words, ch\u0101y\u0101 and \u0101tapa in the verse, do not mean \u201cshade\u201d and \u201clight\u201d but that the Lord is like a cool shade to the virtuous, and a hot sun to the sinner.<\/p>\n

But what is your authority for saying that the verse applies to Vi\u1e63\u1e47u alone and not to the J\u012bva and Vi\u1e63\u1e47u. Our authority is the phrase guh\u0101m pravi\u1e63\u1e6dau<\/em> \u201centered the cave\u201d of this verse itself.<\/p>\n

For the phrase entered the guha<\/a> \u201cor cavity\u201d is specifically applied to the Lord alone in the Upani\u1e63ads<\/a>. Nowhere the J\u012bva is said to have entered the guh\u0101 or cavity.<\/p>\n

Moreover, though in the verse the word \u201cpibantau\u201d is in a dual case, yet the real drinker is one and not two; and there are not two Lords but one. The singular number ya\u1e25 setu\u1e25<\/a><\/em>\u201c\u201d: \u201cHe who is the limit\u201d of the next verse clears up the ambiguity, if any, of the verse under discussion.<\/p>\n

Mantra 3.2.<\/h2>\n

2. I know the Lord Vi\u1e63\u1e47u both as the Spirit in the N\u0101ciketa Fire, and as the refuge of all His worshippers, the Imperishable Supreme Brahman, the Giver of security to the frightened voyagers on the ocean of Sa\u1e43s\u0101ra<\/a>,\u2014the Lord dwelling in the shore opposite to Sa\u1e43s\u0101ra (as the World-Spirit directing the Muktas<\/a>).\u201456.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

By Setu<\/a> is not meant bridge but limit or refuge. By \u012bj\u0101n\u0101n\u0101m<\/em> is meant \u201cof worshippers of Vi\u1e63\u1e47u. The Lord is the refuge to His worshippers. (P\u0101ram literally means shore. It is the opposite shore of Sa\u1e43s\u0101ra, therefore, it is mukti. The Lord dwells in muktas). That Lord Vi\u1e63\u1e47u dwelling on the shore opposite to Sa\u1e43s\u0101ra has two aspects.<\/p>\n

Mantra 3.3.<\/h2>\n

3. Know thou the J\u012bva \u0100tm\u0101 as seated in the chariot, the body even as the car; the Buddhi, as the driver and Manas<\/a> as<\/em> the reins.\u201457.<\/p>\n

Mantra 3.4.<\/h2>\n

4. The wise say that the senses are<\/em> the horses and<\/em>. the objects their roads; they also say that the \u0100tm\u0101, joined with the senses and the mind (only, but devoid of Buddhi) is the sufferer.\u201458.<\/p>\n

Mantra 3.5.<\/h2>\n

5. But he who is without discrimination, and with Manas out of harmony, his senses are always uncontrolled like the unbroken horses of a driver.\u201459.<\/p>\n

Mantra 3.6.<\/h2>\n

6. But he who discriminates, and has Manas always harmonised, his senses are controlled, like the good horses of the driver.\u201460.<\/p>\n

Note<\/em>.\u2014These last two verses show that through the control of senses the mind can be controlled. But what is the good of thought-control? It is an indirect means of acquiring Mok\u1e63a<\/a>.<\/p>\n

Mantra 3.7.<\/h2>\n

7. He who is without discrimination, and Manas uncontrolled, being always impure, never reaches that place, but returns again to the world.\u201461.<\/p>\n

Mantra 3.8.<\/h2>\n

8. But he who discriminates, with Manas always harmonised and (senses) pure, verily he (reaches) that place from which he is not born again.\u201462.<\/p>\n

Mantra 3.9.<\/h2>\n

9. But the man who has Reason for his charioteer, and holds the reins of Manas, he reaches the end of the road, that highest place of Vi\u1e63\u1e47u.\u201463.<\/p>\n

Note<\/em>.\u2014There is a gradation by which the knowledge of the Lord is acquired. There are stages, and degrees of initiation, by which the conciousness expands and more and more of the divine knowledge flows in. These stages are represented here by the names of the devat\u0101s<\/a> presiding over them. The next verse describes this hierarchy.<\/p>\n

Mantra 3.10.<\/h2>\n

Note.\u2014Indr\u012byebhya\u1e25<\/em>\u2014\u201cthan the senses\u201d. The present verse refers to the various divinities presiding over the karmendriyas<\/a> and j\u00f1\u0101nendriyas<\/a>, as shown below<\/p>\n\n\n\n\n
Indriyas<\/a>..<\/td>\nPresiding divinities.<\/td>\nArthas<\/a> or objects.<\/td>\nPresiding divinities.<\/td>\n<\/tr>\n
\u015arotra<\/a> (the ear)
\nTvac<\/a> (the sense of touch)
\nCak\u1e63u\u1e25<\/a> (the eye)
\nRasan\u0101<\/a> (the sense of taste)
\nGhr\u0101\u1e47a<\/a> (the sense of smell)
\nV\u0101c (speech)
\nP\u0101\u1e47i<\/a> (hand<\/a>)
\nP\u0101da<\/a> (feet)
\nP\u0101yu<\/a> (rectum)
\nUpastha<\/a> (organ)<\/td>\n		Soma<\/a>
\nKubera<\/a>
\nS\u016brya<\/a>
\nVaru\u1e47a<\/a>
\nA\u015bvinau<\/a>
\nAgni<\/a>
\nIndra<\/a>
\nJayanta<\/a>
\nYama<\/a>
\nDak\u1e63a<\/a>.<\/td>\n		\u015aabda<\/a> (sound)
\nSpar\u015ba<\/a> (touch)
\nR\u016bpa<\/a> (sight)
\nRasa<\/a> (taste)
\nGandha<\/a> (smell)<\/td>\n		Supar\u1e47\u012b<\/a>
\nSupar\u1e47\u012b
\nV\u0101run\u012b<\/a>
\nV\u0101ru\u1e47\u012b<\/a>
\nP\u0101rvat\u012b<\/a> or Um\u0101<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

\nThe three Dev\u012bs<\/a>\u2014Supar\u1e47\u012b, V\u0101ru\u1e47\u012b and P\u0101rvat\u012b\u2014preside over arthas; Supar\u1e47\u012b on \u015babda and spar\u015ba; V\u0101ru\u1e47\u012b on R\u016bpa and Rasa, and P\u0101rvat\u012b on Gandha only.<\/p>\n

10. Higher than the Devas<\/a> of sensation are the Devas of perceptions, higher than the Devas of perceptions are the Devas of manas, higher than the Devas of manas is Sarasvat\u012b<\/a> the devat\u0101<\/a> of Buddhi, higher than the Devat\u0101 of Buddhi is the Mahat<\/a> \u0100tm\u0101 or Brahma<\/a> called Viri\u00f1ca<\/a>.\u201464.<\/p>\n

Mantra 3.11.<\/h2>\n

11. The Avyakta<\/a> is higher than Mahat, the Puru\u1e63a<\/a> is higher than Avyakta. There is nothing higher than Puru\u1e63a. He the end, He the supreme goal.\u201465.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

Higher than the devas presiding over the sense organs are the devas presiding over the sensations. Soma (the moon), the Lord of Wealth (Kubera), S\u016brya (the sun), Appas [Apas<\/a>?] (water) A\u015bvinau, Agni, Indra, the son of Indra, Yama and Dak\u1e63a are the ten devas of the sense organs. Supar\u1e47\u012b (or Saupar\u1e47\u012b<\/a>), V\u0101ru\u1e47\u012b and Um\u0101 are the goddesses presiding over arthas or sensations. Supar\u1e47\u012b and V\u0101ru\u1e47\u012b preside over two sensations each, Um\u0101 on one alone. The presiding deities of manas are three, Rudra, V\u012bndra and \u015ae\u1e63a<\/a>. They are superior to the Dev\u012bs of artha<\/a>. Higher than the Devas of Manas is Sarasvat\u012b, the presiding deity of Buddhi. Higher than her is Brahm\u0101<\/a> (and V\u0101yu) the presiding deities of mahat Tattva<\/a>. Higher than these is \u015ar\u012b or Ram\u0101<\/a> the presiding deity of Avyakta. Higher than her is Vi\u1e63\u1e47u called Puru\u1e63a because He is Full (P\u016br\u1e47a<\/a>), and there is no one, anywhere equal to Him. It is out of question that any one should be greater than Him, when no one is equal to Him.<\/p>\n

Mantra 3.12.<\/h2>\n

12. This is concealed in all beings: this \u0100tm\u0101 does not manifest itself, but is seen through the pointed subtle Buddhi, by men of subtle sight.\u201466.<\/p>\n

Mantra 3.13.<\/h2>\n

13. Let the wise meditate that the Devas of the senses are controlled by the Deities of speech who are governed by the Devas of manas, that the Devas of manas are governed by the Devas of Buddhi, that the Devas of Buddhi are controlled by the Devas of Mahat who are controlled by the \u015ar\u012b Tattva<\/a>, who by the Self of Peace.\u201467.<\/p>\n

Note<\/em>.\u2014The omissions in the verse should be supplied from the context. Thus indriyas are not mentioned at all; and so also the \u015ar\u012b Tattva.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

Let him meditate that the Dev\u012bs, Um\u0101 etc., presiding over speech, etc., are controlled by the Devas \u015aiva<\/a> and the rest. That \u015aiva and the rest are controlled by Brahma and V\u0101yu, the presiding deities of mahat. Let him meditate that these two are controlled by Ram\u0101, the Supreme Bliss; and that She is governed by Vi\u1e63\u1e47u, the Supreme Self. The word niyama<\/a> (niyacchet) means here meditating that the lower is governed<\/em> by the higher: and not that the man is to control the lower by the higher. For how can any man control the Devas who are rulers set over men.<\/p>\n

Mantra 3.14.<\/h2>\n

14. Awake, arise, having approached the great teachers, learn. The sages say that the road is difficult to travel on, and that the crossing over (of Sa\u1e43s\u0101ra) is difficult as the sharp edge of a razor.\u201468.<\/p>\n

Mantra 3.15.<\/h2>\n

15. Having reflected on him, whose nature<\/em> is not sound, or touch, or form, or taste, or smell, who is<\/em> changeless, eternal, without beginning and without end, beyond Mahat, eternal in its fixity; he escapes from the mouth of death.\u201469.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

Beyond Mahat is \u015ar\u012b Tattva, how is then the Lord said to be beyond Mahat? There is no contradiction in it. Since \u015ar\u012b, the wife of Vi\u1e63\u1e47u is higher than Mahat, He also is higher than that, because He is higher than His spouse Sr\u012b.<\/p>\n

Mantra 3.16.<\/h2>\n

16. The wise man, who repeats to the enquirers of truth this ancient N\u0101ciketas<\/a> story, told by Death, or who hears it (from his teacher), becomes great in the Brahma loka<\/a>.\u201470.<\/p>\n

Mantra 3.17.<\/h2>\n

17. He who recites this upani\u1e63ad<\/a>, the greatest of all mysteries,, at an assembly of seekers for Brahman, or being pure, at the time of a \u015ar\u0101ddha<\/a>, causes that \u015ar\u0101ddha<\/a> and recitation lit<\/em> to produce infinite results, fit to produce infinite results.\u201471.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Mantra 3.1. 1. There are the two (aspects of the Lord) the Drinkers of truth, existing in the body obtained by good works, both dwelling in the cavity of the heart, in the most highly splendid Param (i.e., V\u0101yu). The knowers of Brahman and those who perform the five great Sacrifices and observe the triple…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8996","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8996","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=8996"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8996\/revisions"}],"predecessor-version":[{"id":8997,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/8996\/revisions\/8997"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=8996"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=8996"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=8996"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}