{"id":9000,"date":"2025-09-03T17:50:57","date_gmt":"2025-09-03T15:50:57","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=9000"},"modified":"2025-09-03T17:50:57","modified_gmt":"2025-09-03T15:50:57","slug":"kathopanishad-madhva-commentary-chapter-1-fifth-valli","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/kathopanishad-madhva-commentary-chapter-1-fifth-valli\/","title":{"rendered":"Kathopanishad (Madhva commentary) \u2014 Chapter 1 – Fifth Valli"},"content":{"rendered":"
\n

Mantra 5.1.<\/h2>\n

1. He who has this firm faith that this town with eleven gates is under the control of the Unborn, the Righteous Lord, never grieves, and realising freedom in this life, becomes liberated after death. This is verily That.\u201487.<\/p>\n

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

Let one have this firm faith that this town is under the control of the Lord: he should have this conviction that this town belongs to the Unborn. \u201cThe person who has got intuitive vision (aparok\u1e63a) becomes vimukta<\/a> or free through humility and absence of egoism, even while still in the body. He next becomes Mukta<\/a> in the highest sense of that word, when all sorts of sorrows and their reflections in consciousness are destroyed.\u201d (Ibid.)<\/p>\n

[The difference between vimukta and vimucyate is this, the first, is aparok\u1e63a realisation and humbleness of spirit and freedom from egoism: the other is freedom from all sorrow, which follows the first stage].<\/p>\n

Mantra 5.2.<\/h2>\n

2. He is Ha\u1e43sa<\/a> (free from all faults and essence of all,) residing in. the Pure V\u0101yu<\/a>, He is Vasu<\/a> (the best and the blessed) dwelling in the Firmament, He is Hot\u1e5b<\/a> (the Lord of the senses) dwelling in honored places, He is atithi<\/a> (the rich in food) dwelling in the Soma<\/a>-jar. He dwells in men, in Devas<\/a>, in Scriptures, in Space, in the creatures of water and earth. He dwells among the Liberated, and the Mountain-born. He is the Truth (established by the Vedas<\/a>) and the Great One (full of all qualities).\u201488.<\/p>\n

Note<\/em>.\u2014That dwells as Ha\u1e43sa in the pure heaven, as Vasu it dwells in the Antariksha<\/a>, as the sacrificer it dwells near the altar, as a guest it dwells in the houses: (or vessels of food.) It moves in men, it dwells in the Gods, it lives in Truth, existing in space; it is (as the fish) in the waters, (as the trees) that grow on earth, it is the knowledge that<\/em> the Vedas reveal<\/em>, and like the rivers that<\/em> come from the mountain. It is the Great Truth.<\/p>\n

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

As Hari<\/a> is eternally free (h\u012bna<\/a>) from all faults and is the essence (s\u0101ra<\/a>) of all, therefore He is called Ha\u1e43sa (ha<\/em> = h\u012bna, free, \u1e43<\/em> = eternally, sa<\/em> = S\u0101ra, essence). The V\u0101yu (or Christ) is called \u015auci<\/a> or Pure. He dwells in V\u0101yu and hence is called the Dweller in the Pure. As He is the personification of highest (vara<\/a>) happiness (sukha<\/a> [sukham]) He is called Vasu. He as Vasu dwells in the Firmament. He is called Hot\u1e5b as He regulates all senses. He is called Vedisat because He is honoured (vedya) of all. He alone who possesses great (ati) riches (tha) is called atithi. As Atithi or Master of vast riches He resides in Soma called here the Jar. He dwells among men and among the Best, i.e<\/em>., the Devas also is He indeed. He is in the Vedas called Rita<\/a> or Truth. [He is in?????]called Vyoma<\/a>, \u015ar\u012b is called Vyoma because this universeis supported (vyota [vyotam]) in Her. And since He is in the creatures of water and the plants of Earth, and in the mountain-born rivers, therefore He is called abj\u0101<\/a>, etc. The Muktas<\/a> are called \u1e5at\u0101s, literally meaning \u201cgone,\u201d from ^\u1e5b<\/em> to go. They who have gone into Vi\u1e63\u1e47u<\/a> are called \u1e5at\u0101s. The Lord is called \u1e5ataja because He dwells among the Liberated as their controller. He is \u1e5atam [\u1e5btam<\/em>]. The Veda<\/a> is called \u1e5ata. As all the Vedas declare principally Vi\u1e63\u1e47u and Vi\u1e63\u1e47u alone; so \u1e5ata comes to mean Vi\u1e63\u1e47u also. He is called B\u1e5bhat<\/a> because He is full of all qualities. He is indeed the Highest Person.<\/p>\n

Mantra 5.3.<\/h2>\n

3. He leads the Pr\u0101\u1e47a<\/a> upwards, He throws the Ap\u0101na<\/a> down, in the midst of the body sits this Adorable One, whom all the Gods surround and adore\u201489.<\/p>\n

Note<\/em>.\u2014The Pr\u0101\u1e47a or the wisdom is above, the Ap\u0101na or strength is below in the middle is Beauty or V\u0101mana<\/a>. The Good, the Wise, the Beautiful.<\/p>\n

Mantra 5.4.<\/h2>\n

4. What, remains when this soul<\/a>, the dweller in the body, goes out from the dense body at death and is freed also from the subtle body (in Mukti<\/a>)? This is verily That\u201490.<\/p>\n

[Note<\/em>.\u2014It appears that Yama<\/a> after having recited some attributes had stopped with the last mantra<\/a>, Naciketas<\/a>, therefore, asks him again, to further expand the answer tn the third question. It is the same question \u201c[???]\u201d etc. […]<\/p>\n

Mantra 5.5.<\/h2>\n

5. Not by Pr\u0101\u1e47a, not by Ap\u0101na does any mortal exist, but, by Another do they live, on Whom both these depend. -91.<\/p>\n

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

The Chief Pr\u0101\u1e47a alone is not the Supporter of all sentient beings: but refuged in Vi\u1e63\u1e47u, Pr\u0101\u1e47a supports all these J\u012bvas<\/a>. Thus the highest and principal support of all sentient Beings is Vi\u1e63\u1e47u\u2014He is Absolutely Independent.<\/p>\n

Mantra 5.6.<\/h2>\n

6(a<\/em>) And now I shall tell thee this Mysterious Ancient Brahman<\/a>, and how, working through the mortals, this \u0100tman<\/a> becomes their Ruler and Saviour, O Gautama<\/a>!\u201492.<\/p>\n

6(b<\/em>) I shall tell thee this Hidden Ancient Brahman, and also what is the condition of the soul when death overtakes it, O Gautama.<\/p>\n

Note<\/em>.\u2014That Brahman is different from all J\u012bvas was already declared in verse V. 5: the promise in the present verse is to declare the same distinction<\/em> between the J\u012bva<\/a> and \u012a\u015bvara<\/a>: and therefore, a description of both. In that view the verse should be translated thus:\u2014I shall tell thee this Hidden Ancient Brahman: and also what is the state of the \u0101tm\u0101<\/a> (here \u0101tm\u0101 should be taken as meaning the J\u012bv\u0101tma) when death overtakes him. This clearly shows the difference between J\u012bva and Brahman.<\/p>\n

Mantra 5.7.<\/h2>\n

7. Some J\u012bvas, ready for re-birth, go into the womb to obtain a body: others enter minerals, according to their karma<\/a> and according to their knowledge.\u201493.<\/p>\n

Note<\/em>.\u2014This verse further shows the difference between the J\u012bva and Brahman. The experiencer of fruit of action is J\u012bva, as shown in this verse: while Brahman who also enters the womb or the mineral along with the J\u012bva, experiences no such fruit, but on the contrary awards the J\u012bva such fruit.<\/p>\n

Mantra 5.8.<\/h2>\n

8. That Almighty Person who keeps awake, when these J\u012bvas are plunged in sleep, who makes according to His will (various objects for them to dream of) He alone is free from sorrow, He alone is Full and Absolute. He alone is said to be the Eternally Free. In Him are all worlds refuged. Beyond Him verily no one can go. This is verily That.\u201494.<\/p>\n

Note<\/em>\u2014This Puru\u1e63a<\/a> who is awake in those that sleep, and who builds (all objects) as a desire, that indeed is the pure one, that indeed is Brahman immortal he is called.<\/p>\n

In him all worlds are contained. This is That, Him verily nothing goes beyond. \u201cHe, the person who is awake in those who sleep, shaping one desired thing after the other\u201d \u201cThat is the bright, that is Brahman, that alone is called the Immortal.\u201d<\/p>\n

Note<\/em>.\u2014This verse again indicates the difference between the J\u012bva and Brahman. That which sleeps is J\u012bva. He who is always awake, while the J\u012bvas are asleep, whether in ordinary or Pralayic sleep, is Brahman. Brahman is \u015aukra<\/a> [\u015bukram<\/em>] or free from sorrow, J\u012bva is full of misery. Brahman is full and absolute nob so the J\u012bva. He is Eternally Free, the J\u012bva is not so. He is the refuge of all worlds, not so the J\u012bva who dwells in some world or other. No one can transcend Him; while Brahman transcends all J\u012bvas. Thus all these epithets establish that the J\u012bva and Brahman are distinct and not identical. The next two mantras<\/a> also further describe the same difference between the J\u012bva and Brahman; by means of two illustrations.<\/p>\n

Mantra 5.9.<\/h2>\n

9. Though Agni<\/a> (as a Devat\u0101<\/a>) is one only, who having entered the worlds, becomes many, yet for every one of his deva<\/a>-forms there is a reflected (insentient) form; so the Inner Self (Ruler) of all creatures is One only, yet for every one of His forms, the reflected J\u012bva is indeed different (because outside of Him, and not independent).\u201495.<\/p>\n

Mantra 5.10.<\/h2>\n

[The words are the same as in the last verse.]<\/p>\n

10. Though V\u0101yu as a Devat\u0101 is one only, who having entered the worlds, becomes many, yet for every one of his deva-forms there is a reflected insentient form, so the Inner Ruler of all creatures is One only yet for every one of His forms, the reflected J\u012bva is different because outside of Him.\u201496<\/p>\n

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

As says the K\u016brma Pur\u0101\u1e47a<\/a>:\u2014<\/p>\n

\u201cThe Fire (Agni-devat\u0101) is one only and not many, who however entering into the worlds becomes mainfold as agents of cooking, etc., yet for every one of the forms that this Deva assumes in the worlds there is a counter-form or reflection in the shape of insentient material fires. Similarly the Deva V\u0101yu is alone the upholder and no one else, yet when he enters the worlds he becomes manifold, and for every one of his devaforms there is a reflected insentient form, such as we feel by touch when the air blows, thus is the Lord Jan\u0101rdana<\/a>, the Sifter of men. He alone is Independent and one: staying within every J\u012bva. Every conscious J\u012bva is a reflection of a particular form of the Lord when He enters the world. But these J\u012bvas are. all outside of Him, therefore, they can never be identical<\/em> with Him. These J\u012bvas, though reflections, are however beginningless and endless.<\/p>\n

Note<\/em>.\u2014The Lord is one and homogeneous yet these reflections are of infinite variety; in the sense that their experiences are of infinitely diverse kind. If Lord is the Inner Self of all, He must suffer the pains of the J\u012bvas, because He is inside them. To this doubt, the next verse gives the reply.<\/p>\n

Mantra 5.11.<\/h2>\n

11. As the one S\u016brya<\/a>, the eye of all the Jivas<\/a>, is not affected by the external defects in the organ of sight, so the one Inner-Self of all is not affected by the sorrows of the J\u012bvas being<\/em> outside of them.\u201497.<\/p>\n

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

(The K\u016brma-pur\u0101\u1e47a<\/a>\u2014continued<\/em>.)<\/p>\n

\u201cAs the Sun (S\u016brya Devat\u0101), is the Inner Eye, the external organ of sight being its reflection, and as this inner Eye is not contaminated by the defects affecting the external organ of sight\u2014because the Inner Eye is S\u016brya Devat\u0101, and the External Eye is his insentient reflection only:\u2014so the Supreme person being separate from all J\u012bvas, because He is independent, is not contaminated by the sorrows of the dependent J\u012bva. [But the J\u012bva and \u012a\u015bvara are both conscious beings, and not like the conscious S\u016brya Devat\u0101 and the Unconscious eye; why should not then the sorrows of the conscious J\u012bvas affect the conscious<\/em> God? To this, the Pur\u0101\u1e47a<\/a> replies]. The J\u012bva is merely a reflected consciousness, the supreme Lord Hari is the Highest consciousness: and as He is independent, He is not tainted by the defects of His reflection, for the Highest consciousness can never be tainted, otherwise it would not be highest and independent.\u201d Thus we read in the K\u016brma<\/a> Pur\u0101\u1e47a.<\/p>\n

[Having explained the above three verses, by quoting the K\u016brma Pur\u0101\u1e47a and in the very words of that Pur\u0101\u1e47a; the commentator now explains them in his own words.]<\/p>\n

He the Lord is one only, and the inner self of all beings. The J\u012bva is called His reflection and for every form of His, there is a reflection, but this reflection is bahi<\/a><\/em> [bahi\u1e25<\/a><\/em>] or outside the Supreme Self, that is to say, totally separate and different from Him: because it is dependent.<\/p>\n

[If the J\u012bvas as reflections have no beginning and are an\u0101di<\/a>, why the \u015aruti<\/a> uses the word babh\u016bva in the past tense, showing that the J\u012bvas came into existence at a certain period of time. To this the commentator replies.]<\/p>\n

The past tense in babh\u016bva is to be explained in the same way as the past tense in \u0101s\u012bt<\/em> in the text \u0101tm\u0101 eva idam agre \u0101s\u012bt<\/em> (Aitareya<\/a> Upani\u1e63ad<\/a>). \u201cThe Supreme Self alone was in the beginning.\u201d It does not mean that the supreme Lord had a beginning. [The \u0101s\u012bt<\/em> shows that the \u0101tman is above all times and pervades all times. The use of a particular tense should be taken as meaning all the tenses. Just as in the phrase \u201cVi\u1e63\u1e47u saw\u201d\u2014the past tense must be interpreted as meaning all the tenses\u2014i.e<\/em>., Vi\u1e63\u1e47u always<\/em> sees: because He is eternally conscious.]<\/p>\n

[If the Lord as the Inner Self of all is not touched by the sorrows of the J\u012bvas; why should the J\u012bvas be touched by sorrow? If there be two tenants in the same house, and the house be on fire, either both must suffer and be burnt, or both must escape. You can not say one tenant remains unburnt while the other is burning. The answer to this is given in the next verse, which shows that the might of the Lord is greater than that of the J\u012bva, and as a person who knows the secret of controlling fire, is not burnt by fire, so the Lord by His power, prevents the sorrow affecting Him].<\/p>\n

Says a text<\/em>:\u2014\u201cBy knowing Hari who is within one\u2019s self, the man becomes liberated undoubtedly. But he who meditates on Him as identical with the j\u012bva, verily falls into blinding darkness.\u201d<\/p>\n

Mantra 5.12.<\/h2>\n

12. He is One, the Ruler, the Inner Self of all creatures, who makes (his) one form manifold; those tranquil-minded ones who see him seated in their \u0101tm\u0101, eternal happiness is<\/em> for them and not for others.\u201499.<\/p>\n

Note.\u2014This describes the joy of the Free. The Muktas get bliss by seeing<\/em> the Lord: so the form<\/em> of the Lord must be the highest joy. This will be mentioned in V. 14.<\/p>\n

Mantra 5.13.<\/h2>\n

13. The Eternal among the eternals, the Consciousness among all consciousnesses, the One who bestows the fruits of Kannas to many J\u012bvas the tranquil-minded ones who see him seated in their \u0100tm\u0101, get eternal happiness, but not the others.\u2014100.<\/p>\n

Mantra 5.14.<\/h2>\n

Note<\/em>\u2014\u201cThis is that\u201d\u2014so say the wise<\/em>: how may I know that supreme bliss, not to be defined; is it manifest or is it not manifest?<\/p>\n

14. The wise say: \u201cThat is this (namely, the Universal Form is this Single Form in the J\u012bva)\u2014It is Ineffable Highest Bliss.\u201d (Yama says) \u201cHow can I know That Form (without His Grace? I cannot).\u201d (Naciketas asks:) \u201cBut even with His grace, can It be known fully?<\/em>\u201d \u201cNo, It cannot be fully known.\u201d\u2014101.<\/p>\n

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

This Form of the Lord is alone the Highest<\/em> Joy, the \u201cparamam sukham\u201d of this verse: (and not the bliss of the Liberated\u2014which though Joy is not the highest<\/em>). The bliss of the Liberated Wise One is but a portion of it (infinitely small when so compared). \u201cThe Joy of Brahm\u0101<\/a> and the rest, or of the Liberated is but a reflection of the bliss of the Lord, a small grain of the bliss of Vi\u1e63\u1e47u. The bliss of Vi\u1e63\u1e47u alone is the highest bliss. Can this Bliss-Form be fully<\/em> known by any? No, It cannot be so known. How can I know it without His grace\u2014This Form which is Divine, Ineffable Supreme Joy.\u201d (Mah\u0101 V\u0101r\u0101ha<\/a>.)<\/p>\n

Note<\/em>.\u2014The explanation of this verse according to \u015aa\u1e45kara<\/a> seems inappropriate. He takes the Joy of this verse as referring to Mukti and the bliss of the Released. But Yama is a Released J\u012bva. Why should he say \u201cHow can I know this Joy of Release Yama knows the Lord, as he asserts in a previous verse. What Yama means to teach here is that the grace of God is the chief cause of bliss and nothing else: and even then no one knows this Bliss-Form in its entirety. Yama here relates his own personal experience.<\/p>\n

Mantra 5.15.<\/h2>\n

15. That Form the sun. does not reveal, nor the moon and stars, nor these lightnings reveal Him, how then this fire? When He shines forth, all is illumined after Him, by His light all this becomes lighted.\u2014103.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Mantra 5.1. 1. He who has this firm faith that this town with eleven gates is under the control of the Unborn, the Righteous Lord, never grieves, and realising freedom in this life, becomes liberated after death. This is verily That.\u201487. Madhva\u2019s commentary called the Bh\u0101\u1e63ya: Let one have this firm faith that this town…<\/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-9000","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\/9000","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=9000"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/9000\/revisions"}],"predecessor-version":[{"id":9001,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/9000\/revisions\/9001"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=9000"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=9000"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=9000"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}