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KATHOPANISHAT....

|| କଠ ୋପନଷିତ୍ || ॥ कठोपनिषत ्॥

INTRODUCTION: 1. spn: Translation by Swami Paramananda

The Translation of Katha Upanishad: by Swami Paramananda

Katha-Upanishad The Katha-Upanishad is probably the most widely known of all the Upanishads. It was early

translated into Persian and through this rendering first made its way into Europe. Later

Raja Ram Mohun Roy brought out an English version. It has since appeared in various

languages; and English, German and French writers are all agreed in pronouncing it one of

the most perfect expressions of the religion and philosophy of the Vedas. Sir Edwin

Arnold popularized it by his metrical rendering under the name of "The Secret of Death,"

and Ralph Waldo Emerson gives its story in brief at the close of his essay on

"Immortality."

There is no consensus of opinion regarding the place of this Upanishad in Vedic literature.

Some authorities declare it to belong to the Yajur-Veda, others to the Sama-Veda, while a

large number put it down as a part of the Atharva-Veda. The story is first suggested in

the Rig-Veda; it is told more definitely in the Yajur-Veda; and in the Katha-Upanishad it

appears fully elaborated and interwoven with the loftiest Vedic teaching. There is nothing

however, to indicate the special place of this final version, nor has any meaning been found

for the name Katha.

The text presents a dialogue between an aspiring disciple, Nachiketas, and the Ruler of

Death regarding the great Hereafter.

2. sr: Compiled and edited by Pandit Sri Rama


ଓଂ ॥ ଅଥ କଠ ୋପନଷିଦ୍ ॥ ॐ ॥ अथ कठोपनिषद् ॥ ଓଂ ସହ ନୋଵଵତୁ । ସହ ଠନୌ ଭୁନକୁ୍ତ । ସହଵୀର୍ୟଂ କରଵୋଵଠହୈ । ଠତଜସି୍ଵ ନୋଵଧୀତମସୁ୍ତ । ମୋ ଵଦି୍ଵଷିୋଵଠହୈ ॥ ଓଂ ଶୋନ୍ିିଃ ଶୋନ୍ିିଃ ଶୋନ୍ିିଃ ॥ ॐ सह िाववतु । सह िौ भुिक्तु । सहवीर्य ंकरवावहै । तजेस्वव िावधीतमवतु । मा ववद्ववषावहै ॥ ॐ शास््तिः शास््तिः शास््तिः ॥

spn: May He (the Supreme Being) protect us both, teacher and taught. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us. OM! PEACE! PEACE! PEACE!


Part I Canto (Valli) I (1.1) 1.1.1

ଓଂ ଉଶନ୍ ହ ଠଵୈ ଵୋଜଶ୍ରଵସିଃ ସଵୟଠଵଦସଂ ଦଠଦୌ । ତସୟ ହ ନଚଠିକତୋ ନୋମ ପୁତ୍ର ଆସ ॥ ୧॥ ॐ उशि ्ह व ैवाजश्रवसिः सवववेदसं ददौ । तवर्य ह िचिकेता िाम पुत्र आस ॥ १॥ spn: I. Vahasrava, being desirous of heavenly rewards (at the Viswajit sacrifice),

made a gift of all that he possessed. He had a son by the name of Nachiketas. sr: (Naciketas and His Father) u śan ha vai vā jaśravasaḥ sa rva-ve dasaṃ dadau | ta sya ha naci ketā nāma

pu tra ā sa ||1||

uśan = being desirous [of the rewards of the Viśvajit sacrifice]; ha and vai =

equivalent to 'once upon a time'. Vājaśrava = he whose fame, is consequent on the

giving of food, he dadau = gave away ; sarva-vedasam = all (his) wealth; tasya = of

him; āsa = there was ; ha = as the story goes; naciketā nāma putraḥ = a son named

Naciketas.

1. Desirous (of the fruit of the Vishva-‐jit sacrifice) Vajashravasa, they say,

gave away all that he possessed. He had a son by name of Naciketas.


1.1.2

ତଁ ହ କୁମୋରଁ ସନ୍ଂ ଦକି୍ଷଣୋସ ୁନୀର୍ମୋନୋସ ୁଶ୍ରଦ୍ଧୋଵଠିଵଶ ଠସୋଽମନୟତ ॥ ୨॥ तँ ह कुमारँ स्तं दक्षिणासु िीर्यमािासु श्रद्धावववेश सोऽम्र्यत ॥ २॥ spn: II. When the offerings were being distributed, faith (Shraddha) entered (the

heart of)Nachiketas, who, though young, yet resected:

sr: ta m ha ku māram santaṃ da kṣiṇāsu nī yamānāsu śra ddhā-’vi veśa so 'manyata || 2 ||

tam = into him, into Naciketā; kumāraṃ santam = while still a mere boy: śraddhā =

faith (in the verity of the Scriptures), āviveśa = entered; dakṣiṇāsu nīyāmāsu =

when gifts were being brought, [when cows meant for presents were being led

separately, to the priests and the assembled Brāhmaṇas]; saḥ = he, (Naciketā);

amanyata = thought.

2. As the gifts were being brought to the priests, faith entered him,

although but a (mere) boy; he thought …...


1.1.3

ପୀଠତୋଦକୋ ଜଗ୍ଧତୃଣୋ ଦୁଗ୍ଧଠଦୋହୋ ନରିନି୍ଦ୍ରରି୍ୋିଃ । ଅନନ୍ଦୋ ନୋମ ଠତ ଠ ୋକୋସ୍ତୋନ୍ ସ ଗଚ୍ଛତ ିତୋ ଦଦତ୍ ॥ ୩॥ पीतोदका जग्धतणृा दगु्धदोहा निररस््िर्यािः । अि्दा िाम त ेलोकावताि ्स गच्छनत ता ददत ्॥ ३॥ spn: III. These cows have drunk water, eaten grass and given milk for the last

time, and their senses have lost all vigour. He who gives these undoubtedly goes to

joyless realms. In India the idea of sacrifice has always been to give freely for the joy of giving, without

asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver

entertains the least thought of name, fame or individual benefit. The special Viswajit sacrifice

which Vajasrava was making required of him to give away all that he possessed. When, however, the

gifts were brought forward to be offered, his son Nachiketas, although probably a lad about twelve

years of age, observed how worthless were the animals which his father was offering. His heart at

once became filled with Shraddha. There is no one English word which can convey the meaning of

this Sanskrit term. It is more than mere faith. It also implies self-reliance, an independent sense of

right and wrong, and the courage of one's own conviction. As a boy of tender age, Nachiketas had no

right to question his father's action; yet, impelled by the sudden awakening of his higher nature, he

could not but reflect: "By merely giving these useless cows, my father cannot gain any merit. If he

has vowed to give all his possessions, then he must also give me. Otherwise his sacrifice will not be

complete and fruitful." Therefore, anxious for his father's welfare, he approached him gently and

reverently.

sr: pī toda kā ja gdha-tṛ ṇā du gdha-do hā niri ndriyāḥ | a na ndā nāma te lo kās

tān sa gaccha ti tā dada t || 3 ||

The cows meant for presents to the Brāhmaṇas are being described:

Those by which udakam = water, has been pītam = drunk, are pītodakaḥ; those by

which tṛṇam = grass, has been jagdham = eaten, are jagdha-tṛṇam; those whose

dohaḥ = milk, has been dugdhah = milked, are dugdha-dohaḥ ; nirindriyāḥ = those

that are devoid of the power of their organs, incapable of breeding; [i.e. the cows

are decrepit and barren], dadat = giving ; tāḥ = those, gacchati = (he, the

performer of sacrifice) goes; tān = to those (worlds); anandā = unhappy.

3. Their water drunk, their grass eaten, their milk milked, their strength

spent; joyless, verily, are those worlds, to which he, who presents such (cows) goes.


1.1.4

ସ ଠହୋଵୋଚ ପିତରଂ ତତ କଠମୈ ମୋଂ ଦୋସୟସୀତ ି। ଦ୍ଵତିୀର୍ଂ ତୃତୀର୍ଂ ତ ଁଠହୋଵୋଚ ମତୃୟଠଵ ତ୍ଵୋ ଦଦୋମୀତ ି॥ ୪॥ स होवाि वपतरं तत कवमै मां दावर्यसीनत । द्ववतीर्य ंततृीरं्य तँ होवाि मतृ्र्यवे त्वा ददामीनत ॥ ४॥ spn: IV. He said to his father: Dear father, to whom wilt thou give me? He said it a

second time, then a third time. The father replied: I shall give thee unto Death. Nachiketas, being a dutiful son and eager to atone for his father's inadequate sacrifice,

tried to remind him thus indirectly that he had not fulfilled his promise to give away all his

possessions, since he had not yet offered his own son, who would be a worthier gift than useless

cattle. His father, conscious that he was not making a true sacrifice, tried to ignore the boy's

questions; but irritated by his persistence, he at last impatiently made answer: "I give thee to

Yama, the Lord of Death." The fact that anger could so quickly rise in his heart proved that he had

not the proper attitude of a sacrificer, who must always be tranquil, uplifted and free from egoism.

sr: sa hovāca pi taram tāta ka smai mām dāsyasīti |

dvi tīyam tṛ tīyam taguṁ ho vāca mṛ tyave tvā dadāmīti || 4 ||

saḥ, = he, approached his father ; and uvāca ha = said; pitaram = to the father.

Tāta = O father; kasmai = to whom, to which of the priests; mām dāsyasi = will you

offer me, that is to say, offer me as a present? Though ignored by his father;

dvitīyam trtīyam uvāca = he spoke even a second time and a third time. Incensed at

the thought, "This one is not behaving like a mere boy!" uvāca ha = said, tam = to

him, mṛtyave = to Death, dadāmi = I give away; tvā = you, iti = this much.

4. He said to his father, "O Sire, to whom will you give me?" For a second and a

third time (he repeated) (then the father) said to him,"Unto Death shall I give

you!"


1.1.5

ବହୂନୋଠମମି ପ୍ରଥଠମୋ ବହୂନୋଠମମି ମଧ୍ୟମିଃ । କିଁ ସି୍ଵଦୟମସୟ କତୟଵୟଂ ର୍ନମର୍ୋଽଦୟ କରଷିୟତ ି॥ ୫॥ बहूिामेमम प्रथमो बहूिामेमम मध्र्यमिः । ककँ स्ववद्र्यमवर्य कतवव्र्यं र्य्मर्याऽद्र्य कररष्र्यनत ॥ ५॥ spn: V. Nachiketas thought: Among many (of my father's pupils) I stand first;

among many (others) I stand in the middle (but never last). What will be

accomplished for my father by my going this day to Yama? It was not conceit which led Nachiketas to consider his own standing and importance. He

was weighing his value as a son and pupil in order to be able to judge whether or not he had merit

enough to prove a worthy gift. Although he realized that his father's harsh reply was only the

expression of a momentary outburst of anger; yet he believed that greater harm might befall his

father, if his word was not kept. Therefore he sought to strengthen his father's resolution by

reminding him of the transitory condition of life. He said:

sr: ba hūnām e mi prathamo ba hūnām e mi madhyamaḥ |

ki ggas svid yamasya ka rta vya m ya n mayā 'dya ka riṣya ti || 5 ||

bahūnām = among many — of many sons or disciples; emi = I go (rank); prathamaḥ =

as first, that is to say, through the foremost conduct of a disciple etc. And

bahūnāṃ = among many - many middling ones; madhyamaḥ emi = I move (count) as a

middling one, I behave through the middling conduct. Though I am a son possessed

of such quality, still my father has said to me, "To Death I shall offer you." Kim

svit = what; kartavyam = purpose; yamasya = of Death-can there be; which purpose

he (my father) adya = today; kariṣyati = will achieve; mayā = through me

5. Naciketas [says] 'Of many (sons or disciples) I go as the first; of

many, I go as the middling. What duty towards Yama that (my father has to

accomplish) today, does he accomplish through me?'


1.1.6

ଅନୁପଶୟ ର୍ଥୋ ପୂଠଵୟ ପ୍ରତପିଶୟ ତଥୋଽପଠର । ସସୟମିଵ ମତୟୟିଃ ପଚୟଠତ ସସୟମିଵୋଜୋର୍ଠତ ପୁନିଃ ॥ ୬॥ अिुपश्र्य र्यथा पूवे प्रनतपश्र्य तथाऽपरे । सवर्यममव मत्र्यविः पच्र्यत ेसवर्यममवाजार्यत ेपुििः ॥ ६॥ spn: VI. Look back to those who lived before and look to those who live now. Like

grain the mortal decays and like grain again springs up (is reborn). All things perish, Truth alone remains. Why then fear to sacrifice me also; Thus Nachiketas

convinced his father that he should remain true to his word and send him to Yama, the Ruler of

Death. Then Nachiketas went to the abode of Death, but Yama was absent and the boy waited

without food or drink for three days. On Yama's return one of his household said to him:

sr: a nupa śya ya thā pū rve pra tipa śya ta thā'pa re |

sa syam iva martya ḥ pacya te sa syam iva jā yate puna ḥ || 6 ||

anu = successively, paśya = consider, have a look at; yathā = how; your, pūrve =

forebears, etc. behaved. Tathā = similarly too; as apare = others - other sages

behave; them also; you prati-paśya = consider; martyah = humans; sasyam iva = like

corn, pacyate = decays and dies; and after dying, punaḥ = again; sasyam iva jāyate =

reappears (is born) again like corn.

6. [Naciketas says to his father] "Consider how it was with the forefathers;

behold how it is with those who've come later; a mortal ripens like corn, and like

corn is born again”.


1.1.7

ଠଵୈଶ୍ଵୋନରିଃ ପ୍ରଵଶିତୟତଥିିର୍ବ୍ୟୋହ୍ମଠଣୋ ଗହୃୋନ୍ । ତଠସୈୟତଁୋ ଶୋନ୍ଂି କୁଵୟନ୍ ିହର ଠଵୈଵସ୍ଵଠତୋଦକମ୍ ॥ ୭॥ वैश्वािरिः प्रववशत्र्यनतचथर्ब्ावह्मणो गहृाि ्। तवर्यैताँ शास््तं कुववस््त हर वैवववतोदकम ्॥ ७॥ spn: VII. Like fire a Brahmana guest enters into houses. That fire is quenched by

an offering. (Therefore) O Vaivaswata, bring water.

sr: Nāciketas in the Abode of Yama

vaiśvānaraḥ pravi śaty atithi r brāhma ṇo gṛ hān |

tasyai tāguṁ śā ntiṃ ku rvanti ha ra vai vasva toda kam || 7 ||

brāhmaṇaḥ = a Brāhmin; as atithiḥ = guest; praviśati = enters, like vaiśvānaraḥ =

fire itself; as though burning gṛhān = the houses; tasya = for his sake - for the

guest; kurvanti = accomplish: etām = this kind of; śāntim = propitiation - consisting

in offering water for washing feet, a seat, etc., just as people do for allaying the

conflagration of fire - and since evil consequences are declared in case of not doing

so (Mu.1.ii.3), therefore vaivasvata = O Death; hara = carry, udakam = water - for

Nāciketa for washing his feet.

7. "As a fire a Brahmana guest enters into houses and (the people) do him this

peace-‐offering; bring water, O Son of the Sun"!


ଆଶୋପ୍ରତୀଠକ୍ଷ ସଂଗତଁ ସନୃୂତୋଂ ଠଚଷ୍ଟୋପୂଠତୟ ପୁତ୍ରପଶଁଶୂ୍ଚ ସଵୟୋନ୍ | ଏତଦ୍ ଵୃଙ ଠକ୍ତ ପୁରୁଷସୟୋ ପଠମଧଠସୋ ର୍ସୟୋନଶନନ୍ ଵସତ ିର୍ବ୍ୋହ୍ମଠଣୋ ଗଠୃହ ॥ ୮॥ आशाप्रतीिे संगतँ सूितृां िेष्टापूत ेपुत्रपशूँश्ि सवावि ्। एतद्वङृ्कक्त ेपुरुषवर्याल्पमेधसो र्यवर्यािश्ि्वसनत र्ब्ाह्मणो गहेृ ॥ ८॥ spn: VIII. The foolish man in whose house a Brahmana guest remains without food,

all his hopes and expectations, all the merit gained by his association with the holy,

by his good words and deeds, all his sons and cattle, are destroyed.

According to the ancient Vedic ideal a guest is the representative of God and

should be received with due reverence and honor. Especially is this the case with a

Brahmana or a Sannyasin whose life is wholly consecrated to God. Any one who fails

to give proper care to a holy guest brings misfortune on himself and his household.

When Yama returned, therefore, one of the members of his household anxiously

informed him of Nachiketas' presence and begged him to bring water to wash his

feet, this being always the first service to an arriving guest.

sr: ā śā-pra tīkṣe sa ṅgatagu ṁ sūnṛtāṃ ce ṣṭā-pū rte pu tra-pa śūggaś ca sarvān |

e tad vṛ ṅkte puru śasyālpa -medha so ya syāna śnan va sati brāhma ṇo gṛ he || 8 ||

āśā = is the hope for a desirable thing which is attainable though unknown;

pratīkṣa = is expectation for something that is attainable and known; saṅgatam =

the fruit derived from the association with spiritual people; sūnṛta = joy (in Vedic

Sanskrit), 'kindly speech' in Jaina and later Brāhmanical works; iṣṭam = fruit

produced by sacrifice, pūrtam = fruit resulting from such charitable works as

planting gardens, etc. putra-paśūṃśca = sons and cattle; sarvān etat (sarvam etat)

= all this; (he) vṛṅkte = excludes (from) i.e. destroys ; puruṣasya alpa-medhasaḥ =

from (i.e. of) a person of little intelligence; yasya = in whose; gṛhe = house;

brāhmaṇaḥ = a Brāhmana; anaśnan = not-eating, fasting; vasati = abides. Therefore

a guest should not be neglected under any condition. This is the idea.


8. Hope and expectation, companionship and joy, sacrifices (iṣṭa) and good

works (pūrte), sons, cattle and all are taken away from a person of little

understanding in whose house a Brahmin remains unfed.


1.1.9

ତଠିରୋ ରୋତ୍ରୀର୍ୟଦଵୋତ୍ସୀଗୟଠୃହ ଠମ- ଽନଶନନ୍ ର୍ବ୍ହ୍ମନ୍ନତଥିିନୟମସୟିଃ । ନମଠସ୍ତଽସୁ୍ତ ର୍ବ୍ହ୍ମନ୍ ସ୍ଵସି୍ତ ଠମଽସୁ୍ତ ତମୋତ୍ ପ୍ରତ ିତ୍ରୀନ୍ ଵରୋନ୍ ଵୃଣୀଷଵ ॥ ୯॥ नतस्रो रात्रीर्यवदवात्सीगृवहे मे- ऽिश्िि ्र्ब्ह्म्िनतचथिवमवर्यिः । िमवतऽेवतु र्ब्ह्मि ्ववस्वत मेऽवतु तवमात्प्रनत त्री्वरा्वणृीष्व ॥ ९॥ spn: IX. Yama said: O Brahmana! Revered guest! My salutations to thee. As thou

hast remained three nights in my house without food, therefore choose three

boons, O Brahmana.

sr: Yama's address to Nāciketas

ti sro rātrīr yad avā tsīr gṛ he me 'na śnan bra hman a tithi r namasyaḥ | nama ste'stu

brahman svasti me 'stu ta smāt prati trīn va rān vṛ ṇīṣva || 9 ||

brahman = O Brāhmaṇa; yat = since; avātsīḥ = you have stayed; grhe me = in my

house; tisraḥ rātrīḥ = for three nights; anaśnan = without eating, atithiḥ = a guest;

and namasyaḥ = worthy of being saluted (venerable) as you are; therefore; namaḥ

te astu = salutations be to you; Brahman = O Brāhmaṇa; svasti = let there be good

fortune; me = for me; (through the aversion of the negative effects accruing);

tasmāt = therefore, (from the lapse caused by your abiding in my house without

food) vṛṇīśva = ask for; trīn varān = three boons —any particular three things you

like; prati = one in respect of each night you have spent without food.

9. "Since you, a venerable guest, have stayed in my house without food for

three nights, I make obeisance to you O Brahmana. Mayit be well with me.

Therefore, in return, choose three boons".


1.1.10

ଶୋନ୍ସଂକ ପିଃ ସମୁନୋ ର୍ଥୋ ସୟୋଦ୍ ଵୀତମନୁୟଠଗୌତଠମୋ ମୋଽଭି ମଠୃତୟୋ । ତ୍ଵତ୍ ପ୍ରସଷୃ୍ଟଂ ମୋଽଭିଵଠଦତ୍ ପ୍ରତୀତ ଏତତ୍ ତ୍ରର୍ୋଣୋଂ ପ୍ରଥମଂ ଵରଂ ଵୃଠଣ ॥ ୧୦॥ शा्तसंकल्पिः सुमिा र्यथा वर्याद् वीतम्रु्यगौतमो माऽमभ मतृ्र्यो । त्वत्प्रसषृ्टं माऽमभवदेत्प्रतीत एतत ्त्रर्याणां प्रथमं वरं वणेृ ॥ १०॥ spn: X. Nachiketas said: May Gautama, my father, be free from anxious thought

(about me). May he lose all anger (towards me) and be pacified in heart. May he

know and welcome me when I am sent back by thee. This, O Death, is the first of

the three boons I choose.

sr: Nāciketas's first wish

śā nta-sa ṅkalpaḥ su manā yathā syād vī ta-ma nyur gau tamo mā'bhi mṛtyo |

tva t-prasṛ ṣṭam mā 'bhi va det pra tī ta e tat tra yāṇāṃ pra thama ṁ varaṁ vṛṇe || 10 ||

If you want to grant boons, then, mrtyo = O Death; yathā = as; my father;

Gautamaḥ (his clan-name) syāt = may become; sumanaḥ: = gracious, calm of mind;

and also; vīta-manyuḥ = free from anger; mā abhi = towards me; me abhivadet = may

talk to me; tvat-prasṛṣṭam = freed by you - sent home; pratītah = regaining his

memory - i.e. recognising (me), trayāṇāṃ = of the three boons; vṛṇe = I ask for;

prathamam = as the first boon; etat = this one that has this purpose, viz the

satisfaction of my father.

10. That Gautama (my father) with allayed anxiety, with anger gone, may be

gracious to me, O Death, and recognising me, greet me, when set free by you and

this, I choose as the first gift of the three.


1.1.11

ର୍ଥୋ ପୁରସ୍ତୋଦ୍ ଭଵତିୋ ପ୍ରତୀତ ଔଦ୍ଦୋ କରିୋରୁଣିମୟତ୍ ପ୍ର ସଷୃ୍ଟିଃ । ସଖଁୁ ରୋତ୍ରୀିଃ ଶରି୍ତୋ ଵୀତମନୁୟିଃ ତ୍ଵୋଂ ଦଦୃଶଵିୋନ୍ ମତୁୃୟମଖୁୋତ୍ ପ୍ରମକୁ୍ତମ୍ ॥ ୧୧॥ र्यथा पुरवताद् भववता प्रतीत औद्दालककरारुणणमवत्प्रसषृ्टिः । सुख ँरात्रीिः शनर्यता वीतम्रु्यिः त्वां ददृमशवा्मतृ्रु्यमुखात ्प्रमुक्तम ्॥ ११॥ spn: XI. Yama replied: Through my will Auddalaki Aruni (thy father) will know thee,

and be again towards thee as before. He will sleep in peace at night. He will be free

from wrath when he sees thee released from the mouth of death.

sr: ya thā pu rastād bha vitā pratīta au ddāla kir āruṇir ma t-prasṛ ṣṭah | sukhaguṁ rātrīḥ śa yitā vīta-manyus tvāṃ da dṛśi vān mṛ tyu-mu khāt pramuktam || 11

yathā purastāt = as before - the kind of affection that your father had

towards you; Auddālaki refer to the same (person), and he is Arunī the son of

Aruna; or he bears two family names: pratītaḥ = having recognised (you); bhavitā =

will become possessed of, in that very same way: mat-prasṛṣṭah = being permitted

by me; (your father) śayitā = will sleep; during rātrīḥ = nights other (future) nights

too; sukham = happily with a composed mind; vīta-manyuḥ = free from anger; tvāṃ

dadṛśivān = having seen you; mṛtyu-mukhāt pramuktam = as having been freed from

the grasp of Death. 11. (Yama said): “Having, recognised you as before (your father) Auddālaki,

the son of Aruna, will get over his anger and seeing you released from the jaws of

death through my favour, he will sleep peacefully many a night.”


1.1.12

ସ୍ଵଠଗୟ ଠ ୋଠକ ନ ଭର୍ଂ କଂିଚନୋସି୍ତ ନ ତତ୍ର ତ୍ଵଂ ନ ଜରର୍ୋ ବଠିଭତ ି। ଉଠଭ ତୀତ୍ଵୟୋଽଶନୋର୍ୋପିପୋଠସ ଠଶୋକୋତଠିଗୋ ଠମୋଦଠତ ସ୍ଵଗୟଠ ୋଠକ ॥ ୧୨॥ ववगे लोके ि भर्य ंककंििास्वत ि तत्र त्व ंि जरर्या बबभेनत । उभे तीत्वावऽशिार्यावपपासे शोकानतगो मोदते ववगवलोके ॥ १२॥

spn: XII. Nachiketas said: In the realm of heaven there is no fear, thou (Death)

art not there; nor is there fear of old age. Having crossed beyond both hunger and

thirst and being above grief, (they) rejoice in heaven.

sr: (Nāciketas's second wish) sva rge lo ke na bha yaṁ kiñca nāsti na ta tra tvaṁ na ja rayā bibheti | u bhe tī rtvā

'śanā yā pipāse śo kāti go moda te sva rga-lo ke || 12 ||

svarge loke = in the heavenly world: bhayam kiñcana na asti = there is no fear

whatsoever - fear arising from disease etc.; tvam = you, O Death; na tatra = are

not there - you do not exert your influence there; jarayā = because of old age; na

bibheti = nobody fears; ubhe aśanāyā-pipāse-tīrtvā = having transcended both

hunger and thirst; śokātigaḥ = having crossed over sorrow - being free from mental

stress; (one) modate = rejoices; svarga-loke = in the heavenly world.

12. [Naciketas said]:— "In the heavenly realm there is no fear whatever; you

[O Death] are not there, nor does one fear old age. Transcending both hunger and

thirst, leaving sorrow behind, one rejoices in the heavenly realm".


1.1.13

ସ ତ୍ଵମଗ୍ନିଁ ସ୍ଵଗୟୟମଠଧ୍ୟଷି ମଠୃତୟୋ ପ୍ରବୂହ ିତ୍ଵଁ ଶ୍ରଦ୍ଦଧୋନୋର୍ ମହୟମ୍ । ସ୍ଵଗୟଠ ୋକୋ ଅମତୃତ୍ଵଂ ଭଜନ୍ ଏତଦ୍ ଦ୍ଵତିୀଠର୍ନ ଵୃଠଣ ଵଠରଣ ॥ ୧୩॥ स त्वमस्ग्िँ ववग्र्यवमध्रे्यवष मतृ्र्यो प्रर्ब्ूहह त्व ँश्रद्दधािार्य मह्र्यम ्। ववगवलोका अमतृत्व ंभज्त एतद् द्ववतीरे्यि वणेृ वरेण ॥ १३॥ spn: XIII. Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell

this to me, who am full of Shraddha (faith and yearning). They who live in the realm

of heaven enjoy freedom from death. This I beg as my second boon.

sr: sa tva m agniguṁ svargya m a dhyeṣi mṛtyo prabrū hi taguṁ śraddadhā nāya mahyam |

sva rga-lokā a mṛta tvam bhajanta eta d dvitī yena vṛ ṇe va rena || 13 ||

mrtyo = O Death; since saḥ tvam = you, such as you are; adhyeṣi = remember,

i.e. know; svargyam agnim = the Fire that is the means for the attainment of

heaven - heaven that has the aforementioned qualities; (therefore) tvam = you;

prabrūhi = speak; mahyam śraddadānāya = to me who am full of faith, and who

desire heaven = (tell me of that Fire) by worshipping which; svarga-lokā = the

dwellers of heaven, those who have reached heaven, the sacrificers; bhajanta = get

; amṛtatvam = immortality, divinity. That fact which is etat = this knowledge of

Fire; vṛṇe = I seek for; dvitīyena varena = through the second boon.

13. You know O Death, that fire (meditation upon which) leads one to heaven.

Describe it to me, who listens to you full of faith. Immortal are they who dwell in

heaven — This I choose, as my second boon.


1.1.14

ପ୍ର ଠତ ର୍ବ୍ଵୀମି ତଦୁ ଠମ ନଠିବୋଧ ସ୍ଵଗୟୟମଗି୍ନଂ ନଚଠିକତିଃ ପ୍ରଜୋନନ୍ । ଅନନ୍ଠ ୋକୋପି୍ତମଠଥୋ ପ୍ରତଷି୍ୋଂ ଵଦି୍ଧ ିତ୍ଵଠମତଂ ନହିତିଂ ଗୁହୋର୍ୋମ୍ ॥ ୧୪॥ प्र त ेर्ब्वीमम तद ुमे निबोध ववग्र्यवमस्ग्िं िचिकेतिः प्रजािि ्। अि्तलोकास्ततमथो प्रनतष्ठां ववद्चध त्वमेतं निहहतं गुहार्याम ्॥ १४॥ spn: XIV. Yama replied: I know well that fire which leads to the realm of heaven. I

shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of

attaining endless worlds and their support. It is hidden in the heart of all beings.

sr: pra te bravīmi tad u me nibodha svargya m agniṁ na cike taḥ prajānan | ana nta

lokāptim a tho pra tiṣṭhāṃ viddhi tvam e taṃ nihita ṃ guhāyām ||14|| Naciketas = O Naciketa; te = to you; pra-bravīmi = I shall say; me = from me;

nibodha = listen with attention; tat u = that very thing, svargyam agnim = the Fire

[meditation] that is the means for the attainment of heaven; I shall tell you,

prajānan = being well aware of (it). That (Fire) which is ananta-lokāptim = the

attainment of infinite world - viz heaven; atho = and also; pratiṣṭhāṃ = the support

- of the universe in the form of Virāṭ (Cosmic Person) - etam = this Fire which is

nihita guhāyām = abiding in the secret place (of the heart). The cave or the hiding-

place is said to be in the centre of the chest - i.e. the heart

14. [Yama said]: "Knowing well as I do, that fire (meditation which) leads to

heaven, I shall describe it to you — learn it from me, O Naciketas. Know that fire

to be the means of attaining the spacious realm, as the support (of the universe)

and as abiding in the secret place (of the heart)".


1.1.15

ଠ ୋକୋଦମିଗି୍ନଂ ତମଵୁୋଚ ତଠମୈ ର୍ୋ ଇଷ୍ଟକୋ ର୍ୋଵତୀଵୟୋ ର୍ଥୋ ଵୋ । ସ ଚୋପି ତତ୍ ପ୍ରତୟଵଦଦୟଠଥୋକ୍ତଂ ଅଥୋସୟ ମତୁୃୟିଃ ପୁନଠରଵୋହ ତୁଷ୍ଟିଃ ॥ ୧୫॥ लोकाहदमस्ग्िं तमुवाि तवमै र्या इष्टका र्यावतीवाव र्यथा वा । स िावप तत्प्रत्र्यवदद्र्यथोक्तं अथावर्य मतृ्रु्यिः पुिरेवाह तुष्टिः ॥ १५॥ spn: XV. Yama then told him that fire-sacrifice, the beginning of all the worlds;

what bricks, how many and how laid for the altar. Nachiketas repeated all as it was

told to him. Then Death, being pleased with him, again said:

sr: lokā dim a gniṃ tam u vāca tasmai yā iṣṭakā yā vatī r vā yathā vā |

sa cā pi tat pratyavadat yathokta m athāsya mṛ tyuḥ punar e vāha tuṣṭah || 15 ||

Tasmai = to him; [Yama raja] uvāca = spoke of; tam lokādim agnim = that Fire

[that is being dealt with, which as Virat preceded the world - since it was the first

embodied being;] yā iṣṭakā = the type of bricks, that are, to be collected (for the

sacrificial altar); yāvatīḥ vā, = how many in number; yathā vā = or how the fire is to

be arranged; sa cāpi = and he, [Naciketas, too]; prati-avadat = repeated verbatim;

tat = all that; yathoktam = just as Yama had spoken; atha = then; tuṣṭah = being

satisfied by his comprehension; mṛtyuḥ = Death; punaḥ eva aha = said over again.

15. [Yama] described to him that fire [ritual which is] the beginning of the

world (as also) what kind of bricks (are to be used in building the sacrificial altar),

how many and in what manner. And he (Naciketas) repeated all that just as it had

been told; then, pleased with him, Death spoke again.


1.1.16

ତମର୍ବ୍ଵୀତ୍ ପ୍ରୀର୍ମୋଠଣୋ ମହୋତ୍ମୋ ଵରଂ ତଠଵହୋଦୟ ଦଦୋମି ଭୂର୍ିଃ । ତଠଵୈଵ ନୋମନୋ ଭଵତିୋଽର୍ମଗି୍ନିଃ ସଙୃ୍ୋଂ ଠଚମୋମଠନକରୂପୋଂ ଗହୃୋଣ ॥ ୧୬॥ तमर्ब्वीत ्प्रीर्यमाणो महात्मा वरं तवेहाद्र्य ददामम भूर्यिः । तवैव िाम्िा भववताऽर्यमस्ग्ििः सङृ्ककां िेमामिेकरूपां गहृाण ॥ १६॥ spn: XVI. The great-soured Yama, being well pleased, said to him (Nachiketas): I

give thee now another boon. This fire (sacrifice) shall be named after thee. Take

also this garland of many colours.

sr: tam a bravīt prī yamā no mahātmā va raṃ tave hādya da dāmi bhūyaḥ |

tavai va nā mnā bhavitā 'yam agniḥ sṛ ṅkāṃ cemām aneka-rū pāṁ gṛhāṇa || 16 ||

prīyamānaḥ = being delighted; mahātmā = the magnanimous One, [one who is

not narrow-minded]; tam = to him; abravīt = said ; iha = here, [out of delight]; tava

= for you; [a fourth boon]: adya = now; dadāmi = I offer; bhūyaḥ = again; ayam agniḥ

= this fire ; bhavitā = will become [famous]; tava eva nāmnāḥ = by your name indeed;

ca = moreover; gṛhāṇa = accept; imām = this; srṅkāṁ = necklace; aneka-rūpāṁ =

multiformed and variegated.

16. The magnanimous one (Yama) extremely delighted, said to him

(Naciketas) I give you here today another boon. By your own name will this fire

become (known). Take also this multiformed necklace.


1.1.17

ତ୍ରଣିୋଚଠିକତସି୍ତ୍ରଭିଠରତୟ ସନ୍ଂି ତ୍ରକିମୟକୃତ୍ତରତ ିଜନମମତୂୃୟ । ର୍ବ୍ହ୍ମଜଜ୍ଞଂ ଠଦଵମୀଡ୍ୟଂ ଵଦିତି୍ଵୋ ନଚିୋଠର୍ୟମଁୋ ଶୋନ୍ମିତୟନ୍ଠମତ ି॥ ୧୭॥ बत्रणाचिकेतस्वत्रमभरेत्र्य सस््धं बत्रकमवकृत्तरनत ज्ममतृ्रू्य । र्ब्ह्मजज्ञं देवमीड्र्यं ववहदत्वा नििाय्रे्यमाँ शास््तमत्र्य्तमेनत ॥ १७॥ spn: XVII. He who performs this Nachiketa fire-sacrifice three times, being

united with the three (mother, father and teacher), and who fulfills the three-fold

duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death.

Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains

eternal peace.

sp: tri-nā cike tas tribhir e tya sandhiṁ tri-ka rma-kṛ t tara ti janma-mṛtyū |

brahma -jajñaṃ de vam ī ḍyam viditvā nicā yye'māguṁ śā ntim a tyantam eti || 17 ||

sandhiṁ etya = becoming connected; tribhiḥ = with the three; tri-nāciketaḥ =

one who has piled up the Naciketa fire thrice; tri-karma-kṛt = one, who undertakes

three kinds of ritual activity; tarati = crosses over; janma-mṛtyū = birth and death.

[Moreover], viditvā = knowing from scriptures; brahma-jajñaṁ = one that is born

from Brahmā, ie. Hiraṇyagarbha is brahmaja (Virāṭ); and one who is enlightened, is

brahma-jajñaṁ = for That (ie. Virāṭ) is ominiscient; [knowing that]; devam = deity,

who is so called because of his effulgence; īḍyam = praiseworthy (adorable), (and)

nicāyya = meditating on (that Virāṭ) - as one's own Self; (one) eti = gets; imām =

this (tangible) ; śāntim = peace, cessation [from mental turmoil]; atyantam =

thoroughly.

17. One who has thrice kindled the Naciketa fire, associating with the

three, performs the three acts, crosses over birth and death. Knowing that which

arises from Brahma, the omniscient, resplendent and adorable and realising that,

one obtains this everlasting peace.


1.1.18

ତ୍ରଣିୋଚଠିକତସ୍ତ୍ରର୍ଠମତଦ୍ଵଦିତି୍ଵୋ ର୍ ଏଵଂ ଵଦଁି୍ଵୋଶି୍ଚନୁଠତ ନୋଚଠିକତମ୍ । ସ ମତୁୃୟପୋଶୋନ୍ ପୁରତିଃ ପ୍ରଠଣୋଦୟ ଠଶୋକୋତଠିଗୋ ଠମୋଦଠତ ସ୍ଵଗୟଠ ୋଠକ ॥ ୧୮॥ बत्रणाचिकेतवत्रर्यमेतद्ववहदत्वा र्य एवं ववद्वाँस्श्ििुत ेिाचिकेतम ्। स मतृ्रु्यपाशाि ्पुरतिः प्रणोद्र्य शोकानतगो मोदते ववगवलोके ॥ १८॥ spn: XVIII. He who knows the three-fold Nachiketa fire and performs the

Nachiketa fire-sacrifice with three-fold knowledge, having cast off the fetters of

death and being beyond grief, he rejoices in the realm of heaven.

sr: tri-nā cike tas trayaṁ e tad viditvā ya e vaṁ vi dvaguṁś cinu te nā cike taṁ | sa mrtyu -

pāśān pu rata ḥ praṇodya śo kāti go moda te sva rga-lo ke || 18 ||

viditvā = after knowing ; etat trayam = these three described earlier, tri-

nāciketas = a performer of the 'Naciketa sacrifice thrice; and yaḥ = who; evaṁ

vidvaṁ = having known the Fire (Virāṭ) thus - as identified with oneself; cinute =

accomplishes; nāciketaṁ = the Nāciketa fire; performs the sacrifice called

Nāciketa; saḥ = he; praṇodya = casting off; mrtyu-pāśān = the snares of Death -

consisting in ignorance, selfish-desire, hatred, etc; purataḥ = even earlier - i.e.

before death; śokātigaḥ = crossing over suffering - i.e. anxiety; modate = rejoices,

svarga-loke = in heaven, in the world of Virāṭ, by becoming identified with It.

18. The wise one who has sacrificed thrice the Naciketas rite and who

knows the three, and so knowing, performs meditation on fire, throws off first the

bonds of death and overcoming sorrow, rejoices in the world of heaven.


1.1.19

ଏଷ ଠତଽଗି୍ନନୟଚଠିକତିଃ ସ୍ଵଠଗୟୟୋ ର୍ମଵୃଣୀଥୋ ଦ୍ଵତିୀଠର୍ନ ଵଠରଣ । ଏତମଗି୍ନଂ ତଠଵୈଵ ପ୍ରଵକ୍ଷୟନ୍ ିଜନୋସିଃ ତୃତୀର୍ଂ ଵରଂ ନଚଠିକଠତୋ ଵୃଣୀଷଵ ॥ ୧୯॥ एष तऽेस्ग्ििवचिकेतिः ववग्र्यो र्यमवणृीथा द्ववतीरे्यि वरेण । एतमस्ग्ि ंतवैव प्रवक्ष्र्यस््त जिासिः ततृीरं्य वरं िचिकेतो वणृीष्व ॥ १९॥ spn: XIX. O Nachiketas, this is thy fire that leads to heaven, which thou hast

chosen as thy second boon. People will call this fire after thy name. Ask the third

boon, Nachiketas. Fire is regarded as "the foundation of all the worlds," because it is the revealer of

creation. If there were no fire or light, no manifested form would be visible. We read in the

Semitic Scriptures, "In the beginning the Lord said, 'Let there be light."' Therefore, that which

stands in the external universe as one of the purest symbols of the Divine, also dwells in subtle

form in the heart of every living being as the vital energy, the life-force or cause of existence. Yama now tells Nachiketas how, by performing sacrifice with the three-fold

knowledge, he may transcend grief and death and reach heaven. The three-fold knowledge referred

to is regarding the preparation of the altar and fire. Nachiketas being eager to learn, listened with

wholehearted attention and was able to repeat all that was told him. This so pleased Yama that he

granted him the extra boon of naming the fire-sacrifice after him and gave him a garland set with

precious stones.

Verses XVI-XVIII are regarded by many as an interpolation, which would account for

certain obscurities and repetitions in them.

sr:

e ṣa te 'gnir nacike tas svargyo yam avṛṇī thāḥ dvitī yena vareṇa |

eta m agnim ta vaiva pravakṣyanti ja nāsa s tṛtī yaṁ va raṁ na cike to vṛṇīṣva || 19 ||

Naciketas = O Naciketas; te = to you; eṣa = this is; svargyaḥ agniḥ = the Fire

that leads to heaven; yam = which; dvitīyena vareṇa = as the second boon; janāsaḥ =

people; pravakṣyanti = will speak of; etam agnim = this Fire; tava eva = as yours [by

your name]. [This is the fourth boon that I have willingly given]. Naciketaḥ vṛṇīṣva =

O Naciketa ask for; tṛtīyaṁ varaṁ = the third boon.

19. This is your fire (sacrifice) O Naciketas, that leads to heaven, which you

have chosen for the second boon. This fire (sacrifice) people will call by your name.

Choose now, O Naciketas, the third boon.


1.1.20

ଠର୍ର୍ଂ ଠପ୍ରଠତ ଵଚିକିତି୍ସୋ ମନୁଠଷୟ- ଽସ୍ତୀଠତୟଠକ ନୋର୍ମସ୍ତୀତ ିଠଚୈଠକ । ଏତଦ୍ଵଦିୟୋମନୁଶଷି୍ଟସ୍ତଵର୍ୋଽହଂ ଵରୋଣୋଠମଷ ଵରସୃ୍ତତୀର୍ିଃ ॥ ୨୦॥ रे्यर्य ंपे्रत ेववचिककत्सा मिुष्रे्य- ऽवतीत्रे्यके िार्यमवतीनत िैके । एतद्ववद्र्यामिुमशष्टवत्वर्याऽहं वराणामेष वरवततृीर्यिः ॥ २०॥ spn: XX. Nachiketas said: There is this doubt regarding what becomes of a man

after death. Some say he exists, others that he does not exist. This knowledge I

desire, being instructed by thee. Of the boons this is the third boon.

sr: (Nāciketas' third wish) yeyam prete viciki tsā manuṣye 'stīty e ke nāyam astī ti caike | etat vi dyām a nuśi ṣṭas

tvayā'ham va rāṇām e ṣa va ras tṛ tīya || 20 ||

yā iyam vicikitsā = this doubt, that arises; prete manuṣye = when a person

dies; eke = some (say); asti iti = (It) the Self, exists; ca eke = and others (say);

ayam = this [Self]; na asti = does not exist; tvayā anuśiṣṭaḥ = being instructed by

you; aham = I; etat vidyām = would know this; varāṇām = of all the boons; eṣaḥ =

this one [is]; varaḥ tṛtīyaḥ = the third.

20. There is this doubt in regard to a person who has died, some say it

exists” and some say it does not exist”. I would be instructed by you in this

knowledge. Of all the boons, this is the third boon.


1.1.21

ଠଦଠଵୈରତ୍ରୋପି ଵଚିକିତି୍ସତିଂ ପୁରୋ ନ ହ ିସଵୁଠିଜ୍ଞର୍ମଣୁଠରଷ ଧମୟିଃ । ଅନୟଂ ଵରଂ ନଚଠିକଠତୋ ଵୃଣୀଷଵ ମୋ ଠମୋପଠରୋତ୍ସୀରତ ିମୋ ସଠୃଜୈନମ୍ ॥ ୨୧॥ देवैरत्रावप ववचिककस्त्सतं पुरा ि हह सुववज्ञेर्यमणुरेष धमविः । अ्रं्य वरं िचिकेतो वणृीष्व मा मोपरोत्सीरनत मा सजैृिम ्॥ २१॥ spn: XXI. Yama replied: Even the Devas (Bright Ones) of old doubted regarding

this. It is not easy to know; subtle indeed is this subject. O Nachiketas, choose

another boon. Do not press me. Ask not this boon of me.

sp: devai r atrāpi viciki tsitam purā na hi suvijñeyam aṇur e ṣa dharmaḥ | anya ṁ varaṁ

na cike to vṛṇīśva mā mo parotsīr ati mā sṛjai nam || 21 ||

purā = in days of yore; atra = with regard to this thing; vicikitsitam = doubt

was entertained; devaiḥ api = even by gods; hi = since; eṣa dharmaḥ = this principle

called the Self; na suvijñeyam = is not easily comprehensible [to common people]

anuḥ = it being so subtle and abstract. [Hence] naciketaḥ = O Naciketa; vṛṇīśva =

you ask for; anyaṁ varaṁ = some other boon [- less complex]. Mā uparotsīḥ = do not

press; mā = me [mā being the same as mām (me)]; ati sṛja = give up; enam = this one.

21. (Yama said): Even the gods of old had doubt on this point. It is not,

indeed, easy to understand; (so) subtle is this truth. Choose another boon, O

Naciketas. Do not pressme. Release me from this.


1.1.22

ଠଦଠଵୈରତ୍ରୋପି ଵଚିକିତି୍ସତିଂ କ ି ତ୍ଵଂ ଚ ମଠୃତୟୋ ର୍ନ୍ନ ସଠୁଜ୍ଞର୍ମୋତ୍ଥ । ଵକ୍ତୋ ଚୋସୟ ତ୍ଵୋଦୃଗଠନୟୋ ନ ଠଭୟୋ ନୋଠନୟୋ ଵରସୁ୍ତ ୟ ଏତସୟ କଶି୍ଚତ୍ ॥ ୨୨॥ देवैरत्रावप ववचिककस्त्सतं ककल त्वं ि मतृ्र्यो र्य्ि सुज्ञेर्यमात्थ । वक्ता िावर्य त्वादृग्र्यो ि लभ्र्यो िा्र्यो वरवतुल्र्य एतवर्य कस्श्ित ्॥ २२॥ spn: XXII. Nachiketas said: O Death, thou sayest that even the Devas had doubts

about this, and that it is not easy to know. Another teacher like unto thee is not to

be found. Therefore no other boon can be equal to this one.

sr:

devai r atrāpi vi ciki tsitam kila tva ṁ ca mṛ tyo yan na su vijñeya m āttha | vaktā cāsya

tvā dṛg-a nyo na labhyo nānyo varas tulya e tasya kaścit || 22 ||

atra = with regard to this thing; devaiḥ api vicikitsitam kila = indeed doubt

was entertained even by the gods; ca = and; mṛtyuḥ = O Death; yat = since; tvaṁ =

you; āttha = say; [that the reality of the Self]; na suvijñeyam = is not easily

comprehended, [therefore this thing is unknowable even to the learned]; vaktā ca

asya = and an instructor of this principle; anyaḥ = anyone else; tvādṛk = like you; na

labhyaḥ = cannot be had; na anyaḥ varaḥ = there is no other boon; kaścit =

whatsoever; which is; etasya tulya = comparable to this one [ since all the other

boons bear impermanent results].

22. (Naciketas said:) Indeed, even the gods had doubt about this, and you, O

Death, say that it is not easy to understand. (Instruct me) for another teacher,

like you, is not to be had. No other boon is comparable to this at all.


1.1.23

ଶତୋରୁ୍ଷିଃ ପୁତ୍ରଠପୌତ୍ରୋନ୍ ଵୃଣୀଷଵୋ ବହୂନପଶନୂ୍ ହସି୍ତହରିଣୟମଶ୍ଵୋନ୍ । ଭୂଠମମୟହଦୋର୍ତନଂ ଵୃଣୀଷଵ ସ୍ଵର୍ଂ ଚ ଜୀଵ ଶରଠଦୋ ର୍ୋଵଦଚି୍ଛସ ି॥ ୨୩॥ शतारु्यषिः पुत्रपौत्रा्वणृीष्वा बहू्पशूि ्हस्वतहहरण्र्यमश्वाि ्। भूमेमवहदार्यतिं वणृीष्व ववर्यं ि जीव शरदो र्यावहदच्छमस ॥ २३॥ spn: XXIII. Yama said: Ask for sons and grandsons who shall live a hundred years,

many cattle, elephants, gold and horses. Ask for lands of vast extent and live

thyself as many autumns as thou desirest.

sr: śatā yuṣah putra-pau trān vṛ ṇīśva ba hūn paśūn ha sti-hi raṇya m aśvān |

bhū mer ma had-ā yatanaṁ vṛṇīśva svaya ṁ ca jī va śarado yāvad icchasi || 23 ||

vṛṇīśva = you ask for; putra-pautrān = sons and grandons; śatāyuṣah = gifted

with a hundred years of life; bahūn = many; paśūn = animals, such as cows etc;

hasti-hiraṇyam = elephants and gold; and aśvān = horses. Besides vṛṇīśva = ask for;

mahad-āyatanaṁ = a vast expanse, habitat, region, a kingdom - bhūmeḥ = of the

earth. [Furthermore, all this is useless if you yourself are short-lived. Therefore

he says:—], ca = and, svayaṁ = you I yourself; jīva = live, with all the senses

unimpaired; śaradaḥ = years; yāvat icchasi = as you wish to live.

23. (Yama said:) Choose sons and grandsons that shall live a hundred years,

cattle in plenty, elephants, gold and horses. Choose vast expanses of land and life

for yourself as many years as you will.


1.1.24

ଏତତୁ୍ତ ୟଂ ର୍ଦ ିମନୟଠସ ଵରଂ ଵୃଣୀଷଵ ଵତି୍ତଂ ଚରିଜୀଵକିୋଂ ଚ । ମହୋଭୂଠମୌ ନଚଠିକତସ୍ତଵଠମଧି କୋମୋନୋଂ ତ୍ଵୋ କୋମଭୋଜଂ କଠରୋମି ॥ ୨୪॥ एतत्तलु्रं्य र्यहद म्र्यसे वरं वणृीष्व ववत्त ंचिरजीववकां ि । महाभूमौ िचिकेतवत्वमेचध कामािां त्वा कामभाजं करोमम ॥ २४॥ spn: XXIV. If thou thinkest of any other boon equal to this, ask for wealth and long

life; be ruler over the wide earth. O Nachiketas, I shall make thee enjoyer of all

desires.

sr:

e tat tulyam ya di ma nyase varaṁ vṛṇī ṣva vi ttaṁ cira-jī vikāṁ ca |

mahā -bhūmau na cike tas tvam edhi kāmā nāṁ tvā kā ma-bhā jaṁ karomi || 24 ||

naciketas = O Naciketas; yadi = if; manyase = you think that; etat tulyam =

equal to this; varaṁ vṛṇīśva = please request that boon; vittaṁ = wealth; ca = and;

cira-jīvikaṁ = longevity, mahā-bhūmau = vast tracts of land; tvam = you, edhi =

become (prosper); kāmānāṁ = of all desirable things; tvā kāma-bhājam karomi = I

will make you the enjoyer.

24. If you deem (any) boon like unto this, choose (that) as also wealth and

long life. O Naciketas, prosper then on this vast earth. I will make you the enjoyer

ofyour desires.


1.1.25

ଠର୍ ଠର୍ କୋମୋ ଦୁ ୟଭୋ ମତୟୟଠ ୋଠକ ସଵୟୋନ୍ କୋମୋଁଶ୍ଛନ୍ଦତିଃ ପ୍ରୋଥୟର୍ସ୍ଵ । ଇମୋ ରୋମୋିଃ ସରଥୋିଃ ସତୂର୍ୟୋ ନ ହୀଦୃଶୋ ମ୍ଭନୀର୍ୋ ମନୁଠଷୈୟିଃ । ଆଭିମୟତ୍ପ୍ର ତ୍ତୋଭିିଃ ପରଚିୋରର୍ସ୍ଵ ନଚଠିକଠତୋ ମରଣଂ ମୋଽନୁପ୍ରୋକ୍ଷୀିଃ ॥ ୨୫॥ रे्य रे्य कामा दलुवभा मत्र्यवलोके सवावि ्कामाँश्छ्दतिः प्राथवर्यवव । इमा रामािः सरथािः सतूर्याव ि हीदृशा लम्भिीर्या मिुष्रै्यिः । आमभमवत्प्रत्तामभिः पररिारर्यवव िचिकेतो मरणं माऽिुप्रािीिः ॥ २५॥ spn: XXV. Whatsoever objects of desire are difficult to obtain in the realm of

mortals, ask them all as thou desirest; these lovely maidens with their chariots and

musical instruments, such as are not obtainable by mortals--be served by these

whom I give to thee. O Nachiketas, do not ask regarding death. The third boon asked by Nachiketas concerning the great Hereafter was one which could be

granted only to those who were freed from all mortal desires and limitations, therefore Yama first

tested Nachiketas to see whether he was ready to receive such knowledge. "Do not press me

regarding this secret," he said. "Even wise men cannot understand it and thou art a mere lad. Take,

rather, long life, wealth, whatever will give thee happiness on the mortal plane." But the boy proved

his strength and worthiness by remaining firm in his resolution to know the great secret of life and

death.

sr:

ye ye kā mā durla bhā ma rtya-lo ke sarvā n kāmāṁś cha ndataḥ prārthayasva | imā

rāmāḥ sa rathā ḥ satū ryā na hīdṛ śā la mbhanī yā manuṣyaiḥ |

ā bhir mat-prattā bhiḥ pa ricā rayasva na cike to maraṇa m mā'nuprākṣīḥ || 25 ||

ye ye = all things; that are; kāmāḥ = desirable; durlabhāḥ = difficult to

get ; martya-loke = in the human world; sarvān kāmāṁ = all those desirable things ;

prārthayasva = ask for; chandataḥ = according to your choice, imāḥ = here are; the

celestial nymphs - the rāmāḥ = (lit. women) who are so called because they delight

(ramayanti) men; (and who are there); sa-rathāḥ = with chariots, sa-tūryāḥ = with

musical instruments. īdṛśāḥ = such (women); na hī lambhanīyāḥ = are not surely to be

had; manuṣyaiḥ = by mortals. ābhiḥ = by these - by these female attendants; mat

prattābhiḥ = who are offered by me; paricārayasva = get (yourself) served;

naciketaḥ = O Naciketā; maraṇam = of death; mā anuprākṣīḥ = do not inquire.

25. Whatever desires are hard to attain in this world of mortals, ask for al

those desires at your will. Here are noble maidens with chariots and musical

instruments: the like of them cannot be won by men. Be served by these whom I

give to you. O Naciketas, (pray) ask not about death.


1.1.26

ଠଶ୍ଵୋଭୋଵୋ ମତୟୟସୟ ର୍ଦନ୍ଠକୈତତ୍ ସଠଵୟଂଦି୍ରର୍ୋଣୋଂ ଜରର୍ଂତ ିଠତଜିଃ । ଅପି ସଵୟଂ ଜୀଵତିମ ପଠମଵ ତଠଵୈଵ ଵୋହୋସ୍ତଵ ନୃତୟଗୀଠତ ॥ ୨୬॥ श्वोभावा मत्र्यववर्य र्यद्तकैतत ् सवेंहिर्याणां जररं्यनत तेजिः । अवप सव ंजीववतमल्पमेव तवैव वाहावतव ितृ्र्यगीत े॥ २६॥ spn: XXVI. Nachiketas said: O Death, these are fleeting; they weaken the vigour

of all the senses in man. Even the longest life is short. Keep thou thy chariots,

dance and music. sr: śvo 'bhāvā martya sya ya d anta kaitat sarve ndriyā ṇāṁ ja raya nti tejaḥ | api sarvaṁ

jī vita ṁ alpam eva tavai va vā hās ta va nṛ tya-gīte || 26 ||

antaka = O Death; [who ends all, the enjoyable things you offer me are]; śva-

abhāvāḥ = ephemeral, transient [whose existence ,(bhāva) is subject to the doubt

as to whether they will exist or not tomorrow (śvaḥ); jarayanti = waste away; tejaḥ

= the vigour; yat = that [there is]; sarvendriyāṇāṁ = of all the senses; martyasya =

of a human being; sarvaṁ api jīvitaṁ = all life [even, that of Brahmā is]; alpam eva =

short indeed; vāhāḥ = the vehicles etc; [and also]; nṛtya-gīte = the dances and

songs; tava eva = yours alone - let them remain yours. 26. (Naciketas said:) O Death, ephemeral areall these, and they waste away

the vigour of all the senses that a person has. All life, without exception, is short

indeed. Let the vehicles be yours alone: let the dances and songs be yours.


1.1.27

ନ ଵଠିତ୍ତନ ତପୟଣୀଠର୍ୋ ମନୁଠଷୟୋ ପ୍ସ୍ୟୋମଠହ ଵତି୍ତମଦ୍ରୋକ୍ଷ୍ମ ଠଚତ୍ତ୍ଵୋ । ଜୀଵଷିୟୋଠମୋ ର୍ୋଵଦୀଶଷିୟସ ିତ୍ଵଂ ଵରସୁ୍ତ ଠମ ଵରଣୀର୍ିଃ ସ ଏଵ ॥ ୨୭॥ ि ववते्ति तपवणीर्यो मिुष्र्यो लतवर्यामहे ववत्तमिाक्ष्म िेत्त्वा । जीववष्र्यामो र्यावदीमशष्र्यमस त्वं वरवतु मे वरणीर्यिः स एव ॥ २७॥ spn: XXVII. Man cannot be satisfied by wealth. Shall we possess wealth when we

see thee (Death)? Shall we continue to live as long as thou rulest? Therefore that

boon alone is to be chosen by me.

sr:

na vi ttena ta rpaṇī yo manuṣyo lapsyā mahe vittam a drākṣma cet tvā | jīvi ṣyāmo yā vad

ī śiṣyasi tvaṁ va rastu me va ranī yaḥ sa eva || 27 ||

manuṣyaḥ; = people; na tarpaṇīyaḥ = cannot be satisfied; vittena = with

wealth; lapsyāmahe = should we possible hanker after; vittam = wealth; cet

adrākṣma = now that we have seen; tvā = you; jīviṣyāmaḥ = we live; yāvat = as long

as; tvam — you; īśiṣyasi — (should rather be iśiṣyase); will rule [as the God of

Death]? varaḥ tu = but the boon; me varanīyaḥ = which is worth requesting by me;

saḥ eva = is that alone.

27. One can never be contented with wealth. Shall we enjoyprosperity when

we have seen you? Let me live as long as you wish. That alone is (still) the boon

chosen by me.


1.1.28

ଅଜୀର୍ୟତୋମମତୃୋନୋମଠୁପତୟ ଜୀର୍ୟନମତୟୟିଃ କ୍ଵଧିଃସ୍ଥିଃ ପ୍ରଜୋନନ୍ । ଅଭିଧ୍ୟୋର୍ନ୍ ଵଣୟରତପି୍ରଠମୋଦୋନ୍ ଅତଦିୀଠଘୟ ଜୀଵଠିତ ଠକୋ ରଠମତ ॥ ୨୮॥ अजीर्यवताममतृािामुपेत्र्य जीर्यव् मत्र्यविः क्वधिःवथिः प्रजािि ्। अमभध्र्यार्यि ्वणवरनतप्रमोदाि ् अनतदीरे्घ जीववत ेको रमेत ॥ २८॥ spn: XXVIII. What man dwelling on the decaying mortal plane, having approached

the undecaying immortal one, and having reflected upon the nature of enjoyment

through beauty and sense pleasure, would delight in long life?

sr:

ajī ryatām a mṛtā nām upetya jī ryan ma rtyaḥ kvadhaḥ stha ḥ prajānan | abhi dhyāyan

va rṇa-ra ti-pramodān ati -dīrghe jī vite ko rameta || 28 ||

upetya = having come near to; ajīryatām = of the undecaying, of those who do

not undergo the loss of age; amṛtānām = of the immortals (gods); (and) prajānan =

knowing himself to be; jīryan martyaḥ = subject to decrepitude and death;

kvadhasthaḥ = living on the earth; kaḥ = who, [what sensible person]; abhidhyāyan =

while deliberating [on the real nature of]; varṇa-rati-pramodān = music (colour), sex

and entertainment [as transitory]; rameta = would delight; ati-dīrghe jīvite = in a

long life ?

28. 'What mortal, slowly decaying here below, and knowing, after having

approached them, the freedom from decay enjoyed by the immortals, would delight

in a long life, after he has pondered on the pleasures which arise frommusic, sex

and entertainment?'


1.1.29

ର୍ମିନ୍ନଦିଂ ଵଚିକିତି୍ସନ୍ ିମଠୃତୟୋ ର୍ତ୍ସୋମ୍ପରୋଠର୍ ମହତ ିବୂହ ିନସ୍ତତ୍ । ଠର୍ୋଽର୍ଂ ଵଠରୋ ଗୂଢମନୁପ୍ରଵଠିଷ୍ଟୋ ନୋନୟଂ ତମୋନ୍ନଚଠିକତୋ ଵୃଣୀଠତ ॥ ୨୯॥ र्यस्वमस््िदं ववचिककत्सस््त मतृ्र्यो र्यत्साम्परारे्य महनत र्ब्ूहह िवतत ्। र्योऽर्य ंवरो गूढमिुप्रववष्टो िा्र्य ंतवमा्िचिकेता वणृीत े॥ २९॥ spn: XXIX. O Death, that regarding which there is doubt, of the great Hereafter,

tell us. Nachiketas asks for no other boon than that which penetrates this hidden

secret. sr: yasmi nnidam vi ciki tsanti mṛtyo yat sā ṁparā ye ma hati brūhi nas tat | yo'ya ṁ varo

gū ḍam a nupraviṣṭo nānya ṁ tasmān na cike to vṛṇīte || 29 ||

mṛtyu - O Death; [stop trying to allure me with ephemeral things and] brūhi

naḥ = tell us; tat = that, which I requested; yasmin = about which; [people] idam

vicikitsanti = entertain doubt; sāmparāye = in the context of the great departure;

yat = which [knowledge]; mahati = is calculated to lead to a great result; ayaṁ varaḥ

= this boon; yaḥ = which is; gūḍam anupraviṣṭaḥ = has entered into an inaccessible

recess [has become extremely inscrutable]; tasmāt = apart from that boon; nānyaṁ

= no other; naciketā vṛṇīte = does Naciketas request.

29. Tell us that about which they doubt, O Death, what there is in the great

passing-‐on. No other than this boon which penetrates the mystery, does

Naciketas choose.

॥ ଇତ ିକୋ ଠକୋପନଷିଦ ିପ୍ରଥମୋଧ୍ୟୋଠର୍ ପ୍ରଥମୋ ଵଲ୍ଲୀ ॥ ॥ इनत काठकोपनिषहद प्रथमाध्र्यारे्य प्रथमा वल्ली ॥ Thus ends Kathopanishad chapter one Valli one.


Part I Canto(Valli) II (1.2) 1.2.1

ଅନୟଠଚ୍ଛ େଠର୍ୋଽନୟଦୁଠତୈଵ ଠପ୍ରର୍- ଠସ୍ତ ଉଠଭ ନୋନୋଠଥୟ ପୁରୁଷଁ ସନିୀତିଃ । ତଠର୍ୋିଃ ଠଶ୍ରର୍ ଆଦଦୋନସୟ ସୋଧୁ ଭଵତ ିହୀର୍ଠତଽଥୟୋଦୟ ଉ ଠପ୍ରଠର୍ୋ ଵୃଣୀଠତ ॥ ୧॥ अ्र्यच्रेर्योऽ्र्यदतैुव पे्रर्य- वत ेउभे िािाथे पुरुष ँमसिीतिः । तर्योिः शे्रर्य आददािवर्य साधु भवनत हीर्यतऽेथावद्र्य उ पे्रर्यो वणृीत े॥ १॥ spn: I. Yama said: The good is one thing and the pleasant another. These two,

having different ends, bind a man. It is well with him who chooses the good. He who

chooses the pleasant misses the true end.

sr: THE TWO WAYS, Yama's Teaching

After testing Naciketas and knowing his fitness for receiving Brahma-knowledge,

Yama explains the great secret to him.

anya c chreyo 'nyad u taiva preyaste u bhe nā nārthe pu rusagu ṁ sinītah |

tayo ḥ śreya ā dadā nasya sādhu bhavati hī yate 'rthād ya u preyo vṛṇīte || 1 ||

śreyaḥ = the preferable, the Moral Good, the supreme goal (freedom

from suffering); anyat eva (it) is certainly different; tathā = similarly; uta =

too; preyaḥ = the more pleasant; anyat eva = (is) different indeed; te ubhe = both

of them; nānā arthe = serving divergent purposes; sinītaḥ = bind; puruṣam = a

person: tayoḥ = of the two; ādadānasya = one who chooses [only]: śeyaḥ = the preferable, sādhu bhavati = well-being, good comes; yaḥ u = the one that; preyaḥ

vṛṇīte — selects the pleasurable; hīyate = gets alienated; arthāt = from this

objective, from the human goal; [i.e. falls from the eternal supreme purpose].

1. (Yama said): There are two paths; the good and the pleasant. Different

indeed are their purposes but both of them bind one. Of these two, it is well for

one who takes hold of the good; but one who chooses the pleasant, loses the very

object of human life.


1.2.2

ଠଶ୍ରର୍ଶ୍ଚ ଠପ୍ରର୍ଶ୍ଚ ମନୁଷୟଠମତିଃ ଠତୌ ସମ୍ପରୀତୟ ଵଵିନିକି୍ତ ଧୀରିଃ । ଠଶ୍ରଠର୍ୋ ହ ିଧୀଠରୋଽଭି ଠପ୍ରର୍ଠସୋ ଵୃଣୀଠତ ଠପ୍ରଠର୍ୋ ମଠନ୍ଦୋ ଠର୍ୋଗଠକ୍ଷମୋଦ୍ ଵୃଣୀଠତ ॥ ୨॥ शे्रर्यश्ि पे्रर्यश्ि मिुष्र्यमेतिः तौ सम्परीत्र्य वववविस्क्त धीरिः । शे्रर्यो हह धीरोऽमभ पे्रर्यसो वणृीते पे्रर्यो म्दो र्योगिेमाद्वणृीत े॥ २॥ spn: II. The good and the pleasant approach man; the wise examines both and

discriminates between them; the wise prefers the good to the pleasant, but the

foolish man chooses the pleasant through love of bodily pleasure.

sr:

śreya ś ca preyaś ca ma nuṣya m etas tau sa ṁparī tya vi vina kti dhīrah |

śreyo hi dhī ro'bhi preyaso vṛṇīte preyo ma ndo yoga -kṣemād vṛṇīte || 2 ||

śreyaḥ ca preyaḥ ca = the preferable and the pleasurable; manuṣyam etaḥ =

approach people; [as though they are a couple. Therefore just as a swan separates

milk from water, similarly]; dhīraḥ = the intelligent one; samparītya = having

pondered fully, having considered their importance and unimportance; vivinakti =

separates; tau = those two. [And having distinguished]; abhivṛṇīte = selects; śreyaḥ

hi = the electable indeed; preyasaḥ = in preference to the delectable; mandaḥ =

simple-mind; vṛṇīte = selects; yoga-kṣemāt = material well-being, one adopts a

materialist view of life for the sake of nourishing and protecting of the body and

procreating.

2. Both the good and the pleasant approach one. The wise one, pondering

over them, discriminates. The wise chooses the good in preference to the pleasant.

The simple-‐minded for the sake of material wellbeing, prefers the pleasant.


1.2.3

ସ ତ୍ଵଂ ପି୍ରର୍ୋନ୍ ପି୍ରର୍ରୂପୋଂଶ୍ଚ କୋମୋନ୍ ଅଭିଧ୍ୟୋର୍ନ୍ନଚଠିକଠତୋଽତୟରୋକ୍ଷୀିଃ । ଠନୈତୋଂ ସଙୃ୍ୋଂ ଵତି୍ତମର୍ୀମଵୋଠପ୍ତୋ ର୍ସୟୋଂ ମଜ୍ଜନ୍ ିବହଠଵୋ ମନୁଷୟୋିଃ ॥ ୩॥ स त्व ंवप्रर्यास््प्रर्यरूपांश्ि कामाि ् अमभध्र्यार्य्िचिकेतोऽत्र्यस्रािीिः । िैतां सङृ्ककां ववत्तमर्यीमवाततो र्यवर्यां मज्जस््त बहवो मिुष्र्यािः ॥ ३॥ spn: III. O Nachiketas after wise reflection thou hast renounced the pleasant and

all pleasing forms. Thou hast not accepted this garland of great value for which

many mortals perish.

sr:

sa tvam pri yān pri ya rū pāguṁś ca kāmān abhi dhyāyan na cike to’tyasrākṣīḥ | nai tāguṁ

sṛ kāṁ vi ttamayī m avāpto yasyā ṁ majjanti ba havo manuṣyāḥ || 3 ||

naciketaḥ = O Naciketas; saḥ tvam = you, such as you are [though tempted by

me again and again]; abhidhyāyan = having considered the defects such as

impermanence and unsubstantiality of; kāmān = desirable things; ca = and; priyān =

dear ones such as spouse, offspring etc; priya-rūpāṁ = producers of delight, such

as nymphs etc.; atyasrākṣīḥ = you have rejected; na avāptaḥ = you have not

accepted; etāṁ = this; sṛṅkāṁ = course; vittamayīm = abounding in wealth; yasyām =

by which; bahavaḥ = many; manuṣyāḥ = mortals; majjanti = sink, come to grief.

3. 'You, O Nachiketas, after pondering all pleasures that are or seem

delightful, have rejected them all. You have not gone onto the road that leads to

wealth, in which many mortals have perished.


1.2.4

ଦୂରଠମଠତ ଵପିରୀଠତ ଵଷିୂଚୀ ଅଵଦିୟୋ ର୍ୋ ଚ ଵଠିଦୟତ ିଜ୍ଞୋତୋ । ଵଦିୟୋଭୀପ୍ସ୍ନିଂ ନଚଠିକତସଂ ମଠନୟ ନ ତ୍ଵୋ କୋମୋ ବହଠଵୋଽଠ ୋ ୁପନ୍ ॥୪॥ दरूमेत ेववपरीत ेववषूिी अववद्र्या र्या ि ववद्रे्यनत ज्ञाता । ववद्र्याभीस्तसिं िचिकेतसं म्रे्य ि त्वा कामा बहवोऽलोलुप्त ॥ ४॥ spn: IV. Wide apart are these two,--ignorance and what is known as wisdom, leading

in opposite directions. I believe Nachiketas to be one who longs for wisdom, since

many tempting objects have not turned thee aside. With this second part, the Ruler of Death begins his instructions regarding the great

Hereafter. There are two paths,--one leading Godward, the other leading to worldly pleasure. He

who follows one inevitably goes away from the other; because, like light and darkness they conflict.

One leads to the imperishable spiritual realm; the other to the perishable physical realm. Both

confront a man at every step of life. The discerning man distinguishing between the two, chooses

the Real and Eternal, and he alone attains the highest, while the ignorant man, preferring that

which brings him immediate and tangible results, misses the true purpose of his existence. Although

Yama put before Nachiketas many temptations to test his sincerity and earnestness, he judging

them at their real value, refused them all, saying "I have come from the mortal realm, shall I ask

for what is mortal? I desire only that which is eternal." Then Death said to him: "I now see that

thou art a sincere desirer of Truth. I offered thee vast wealth, long life and every form of

pleasure which tempts and deludes men; but thou hast proved thy worthiness by rejecting them all."

sr: dūra m ete vi parī te viṣūcī avi dyā yā ca vi dyeti jñātā |

vidyā bhīpsinaṁ na cike tasam manye na tvā kā mā baha vo lolupanta || 4 ||

ete = these two; dūram = widely, by a great distance; viparīte =

contradictory, mutually exclusive; viṣūcī = have divergent courses; yā ca = that

which; jñātā = is fully ascertained, known by the learned; avidyā iti = ignorance (the

pleasurable); yā ca = and that which is; vidyā iti = as knowledge (the preferable).

manye = I consider; you had; naciketasam = Naciketas; vidyābhīpsinaṁ = as desirous

of knowing; bahavaḥ = many; kāmā = enjoyable things, na lolupantaḥ = did not tempt;

tvā = you; 4. Wide apart and leading to divergent ends are these; ignorance

(avidya) and what is known as wisdom (vidya). I know you O Naciketas, to be eager

for wisdom for (even) many desirable pleasures did not distract you.


1.2.5

ଅଵଦିୟୋର୍ୋମନ୍ଠର ଵତୟମୋନୋିଃ ସ୍ଵର୍ଂ ଧୀରୋିଃ ପଣି୍ଡତଂମନୟମୋନୋିଃ । ଦନ୍ଦ୍ରମୟମୋଣୋିଃ ପରରି୍ନ୍ ିମଢୂୋ ଅଠନ୍ଠନୈଵ ନୀର୍ମୋନୋ ର୍ଥୋନ୍ୋିଃ ॥ ୫॥ अववद्र्यार्याम्तरे वतवमािािः ववर्यं धीरािः पस्ण्ितंम्र्यमािािः । द्िम्र्यमाणािः पररर्यस््त मूढा अ्धेिैव िीर्यमािा र्यथा्धािः ॥ ५॥ spn: V. Fools dwelling in ignorance, yet imagining themselves wise and learned, go

round and round in crooked ways, like the blind led by the blind. sr: avi dyāyām a ntare va rtamā nāḥ sva yaṁ dhī rāḥ pa ṇḍita ṁ manyamānāḥ |

dandra myamā ṇāḥ pa riya nti mūḍhāḥ andhe naiva nī yamā nā yathā'ndhāḥ || 5 ||

vartamānāḥ = living; avidyāyām antare = in the midst of ignorance - being

entangled in hundreds of fetters, forged by craving for sons, cattle, etc.;

manyamānāḥ = considering; svayam = we ourselves are; dhīrāḥ = intelligent; paṇḍitam

= versed in the Scriptures; those; mūḍhāḥ = senseless, non-discriminating people;

pariyanti = go round and round; dandramyamāṇāḥ = wise in their own esteem or by

following closely the various crooked courses, being afflicted by old age, death,

disease, etc.; just as many; andhāḥ = blind people; nīyamānāḥ = being led; andhena

eva = by the blind indeed, on an uneven road, come to great calamity.

5. Abiding in the midst of ignorance, wise in their own esteem,

thinkingthemselves to be learned, fools wander painfully about like blind led by the

blind.


1.2.6

ନ ସୋମ୍ପରୋର୍ିଃ ପ୍ରତଭିୋତ ିବୋ ଂ ପ୍ରମୋଦୟନ୍ଂ ଵତି୍ତଠମୋଠହନ ମଢୂମ୍ । ଅର୍ଂ ଠ ୋଠକୋ ନୋସି୍ତ ପର ଇତ ିମୋନୀ ପୁନିଃ ପୁନଵୟଶମୋପଦୟଠତ ଠମ ॥୬॥ ि साम्परार्यिः प्रनतभानत बाल ं प्रमाद्र्य्तं ववत्तमोहेि मूढम ्। अर्य ंलोको िास्वत पर इनत मािी पुििः पुिववशमापद्र्यते मे ॥ ६॥ spn: VI. The Hereafter never rises before the thoughtless child (the ignorant),

deluded by the glamour of wealth. "This world alone is, there is none other":

thinking thus, he falls under my sway again and again. There are many in the world, who, puffed up with intellectual conceit, believe that they are

capable of guiding others. But although they may possess a certain amount of worldly wisdom, they

are devoid of deeper understanding; therefore all that they say merely increases doubt and

confusion in the minds of those who hear them. Hence they are likened to blind men leading the

blind.

The Hereafter does not shine before those who are lacking in the power of discrimination

and are easily carried away therefore by the charm of fleeting objects. As children are tempted by

toys, so they are tempted by pleasure, power, name and fame. To them these seem the only

realities. Being thus attached to perishable things, they come many times under the dominion of

death. There is one part of us which must die; there is another part which never dies. When a man

can identify himself with his undying nature, which is one with God, then he overcomes death. sr: na sā ṁparāyaḥ pra tibhā ti bālaṁ pramā dyantaṁ vi tta-mohe na mūḍham | a yaṁ loko

nā sti pa ra i ti mānī puna ḥ punarvaśam ā dyate me || 6 ||

sāmparāyaḥ = is the other world, and also any particular scriptural means

leading to the attainment of that other world. And this (means) na pratibhāti =

does not become revealed to, ie. does not become serviceable to; bālam = a boy, a

non-discriminating one; (who is) pramādyantaṁ = blundering; mūḍham = confounded,

being totally immersed in ignorance: vitta-mohena = because of the delusion caused

by wealth. ayaṁ lokaḥ = there is only this world that which is visible and abounds

with sex, food, drink, etc.; na para asti = there is no other world; iti mānī =

constantly thinking thus; (he) being born, punaḥ punaḥ = again and again; ādyate =

becomes subject to; vaśam me = my control; that is, one remains involved in a

succession of suffering in the form of birth, death, etc.

6. What lies beyond [death] is not apparent to the blundering simple-‐minded

being deluded by the glamour of wealth. Thinking this world alone exists, there

being no other, he falls again and again under my sway.


1.2.7

ଶ୍ରଵଣୋର୍ୋପି ବହୁଭିଠର୍ୟୋ ନ ଭୟିଃ ଶଣୃଵଠନ୍ୋଽପି ବହଠଵୋ ର୍ଂ ନ ଵଦୁିୟିଃ । ଆଶ୍ଚଠର୍ୟୋ ଵକ୍ତୋ କୁଶଠ ୋଽସୟ ବ୍ଧୋ ଆଶ୍ଚଠର୍ୟୋ ଜ୍ଞୋତୋ କୁଶ ୋନୁଶଷି୍ଟିଃ ॥ ୭॥ श्रवणार्यावप बहुमभर्यो ि लभ्र्यिः शणृ्व्तोऽवप बहवो रं्य ि ववद्रु्यिः । आश्िर्यो वक्ता कुशलोऽवर्य लब्धा आश्िर्यो ज्ञाता कुशलािुमशष्टिः ॥ ७॥ spn: VII. He about whom many are not even able to hear, whom many cannot

comprehend even after hearing: wonderful is the teacher, wonderful is he who can

receive when taught by an able teacher. Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge

unless he has realization. What is meant by realization? It means knowledge based on direct

perception. In India often the best teachers have no learning, but their character is so shining that

every one learns merely by coming in contact with them. In one of the Scriptures we read: Under a

banyan tree sat a youthful teacher and beside him an aged disciple. The mind of the disciple was full

of doubts and questions, but although the teacher continued silent, gradually every doubt vanished

from the disciple's mind. This signifies that the conveying of spiritual teaching does not depend

upon words only. It is the life, the illumination, which counts. Such God-enlightened men, however,

cannot easily be found; but even with such a teacher, the knowledge of the Self cannot be gained

unless the heart of the disciple is open and ready for the Truth. Hence Yama says both teacher and

taught must be wonderful.

sr: śravaṇā yāpi ba hubhi r yo na labhyaḥ śṛ ṇvanto 'pi ba havo yaṁ na vidyuḥ | āśca ryo

vaktā ku śalo'sya labdhā āśca ryo jñātā ku śalā nu-śiṣṭaḥ || 7 ||

yaḥ = that which [the Self that]; na labhyaḥ = is not attainable; bahubhiḥ = by

many; śravaṇāya api = even by hearing; yaṁ = which [the Self]; bahavaḥ = many

(others); śṛṇvantaḥ api = even while hearing; na vidyuḥ = do not know; asya vaktā =

Its expounder; (is) āścaryaḥ = wonderful, a rare one; [even after hearing of the

Self]; kuśalaḥ = one who is proficient, skilful; [becomes the] labdhā = attainer. For

āścaryaḥ = a wonder is the, jñātā = knower; kuśalānu-śiṣṭaḥ = being instructed by a

skilful teacher.

7. That (paramātman) which cannot even be heard of by many, whom many,

upon even hearing do not comprehend, very rare is one who can teach and skilful is

one who understands (It) and rare is he who knows Him, when instructed by the

skilful.


1.2.8

ନ ନଠରଣୋଵଠରଣ ଠପ୍ରୋକ୍ତ ଏଷ ସଵୁଠିଜ୍ଞଠର୍ୋ ବହୁଧୋ ଚନି୍ୟମୋନିଃ । ଅନନୟଠପ୍ରୋଠକ୍ତ ଗତରିତ୍ର ନୋସି୍ତ ଅଣୀର୍ୋନ୍ ହୟତକୟୟମଣୁପ୍ରମୋଣୋତ୍ ॥ ୮॥ ि िरेणावरेण प्रोक्त एष सुववज्ञेर्यो बहुधा चि्त्र्यमाििः । अि्र्यप्रोक्ते गनतरत्र िास्वत अणीर्याि ्ह्र्यतक्र्यवमणुप्रमाणात ्॥ ८॥ spn: VIII. When taught by a man of inferior understanding, this Atman cannot be

truly known, even though frequently thought upon. There is no way (to know It)

unless it is taught by another (an illumined teacher), for it is subtler than the

subtle and beyond argument. sr: na nareṇā varena prokta eṣa su vijñeyo bahudhā cintyamānaḥ |

ana nya-pro kte gatir a tra nāsty a ṇīyān hy a tarkyam a ṇupra māṇāt || 8 ||

eṣaḥ = the Self; [when] proktaḥ = spoken of; avarena nareṇa = by an inferior

man, ie. by a person of worldly understanding; na hi suvjñeyaḥ = is not certainly

liable to be adequately understood [for It is]; bahudhā, variously - such as "It

exists", it does not exist", "It is the doer", It is not the doer"; cintyamānaḥ =

deliberated on - by the disputants. [The Self] ananya-prokte = when taught by a

teacher who sees clearly, who is Self-realised: atra = here, with regard to the

Self; na asti = there does not remain; gatiḥ = cogitation [upon it for it is]; atarkyam

= not subject to being argued about; [because it is]; aṇīyān = more subtle, aṇu-

pramāṇāt = than an atom.

8. That [Atman] cannot be truly understood when taught by an inferior

person, as It is conceived of in many ways. When taught by one who is fully Self-

‐realised, there is no further disputation with regard to it.For it cannot be known

by argument, being subtler than an atom.


1.2.9

ଠନୈଷୋ ତଠକୟଣ ମତରିୋପଠନର୍ୋ ଠପ୍ରୋକ୍ତୋଠନୟଠନୈଵ ସଜୁ୍ଞୋନୋର୍ ଠପ୍ରଷ୍ । ର୍ୋଂ ତ୍ଵମୋପିଃ ସତୟଧତୃବିୟତୋସ ି ତ୍ଵୋଦୃ ଙ ଠନୋ ଭୂର୍ୋନ୍ନଚଠିକତିଃ ପ୍ରଷ୍ଟୋ ॥ ୯॥ िैषा तकेण मनतरापिेर्या प्रोक्ता्रे्यिैव सुज्ञािार्य पे्रष्ठ । र्यां त्वमापिः सत्र्यधनृतबवतामस त्वादृङ्किो भूर्या्िचिकेतिः प्रष्टा ॥ ९॥ spn: IX. O Dearest, this Atman cannot be attained by argument; It is truly known

only when taught by another (a wise teacher). O Nachiketas, thou hast attained It.

Thou art fixed in Truth. May we ever, find a questioner like thee. Knowledge of the Atman or Self cannot be attained when it is taught by those who

themselves lack in real understanding of It; and who therefore, having no definite conviction of

their own, differ among themselves as to its nature and existence. Only he who has been able to

perceive the Self directly, through the unfoldment of his higher nature, can proclaim what It

actually is; and his words alone carry weight and bring illumination. It is too subtle to be reached by

argument. This secret regarding the Hereafter cannot be known through reasoning or mere

intellectual gymnastics. It is to be attained only in a state of consciousness which transcends the

boundary line of reason.

sr: naiṣā tarkeṇa ma tir ā paneyā proktā 'nyenaiva su jñānā ya preṣṭha |

yāṁ tvam ā pas sa tyadhriti r batāsi tvādṛ no bhūyān na ciketaḥ praṣṭā || 2.9 ||

Therefore eṣā = this [teaching about the Self]; na āpaneyā = can not to be

attained1; tarkeṇa = through reasoned argumentation. [For, a logician who is not

versed in the Vedas, can argue for and against any and every thesis. Therefore];

preṣṭha = O dearest one; sujñānāya bhavati = leads to sound knowledge; [when]

prokte = imparted; anyena eva = by a different person indeed — by a teacher who

is versed in the Vedas [unlike the logician]. yāṁ = that (teaching) which; tvam āpaḥ

= you have attained; [by my grace]; asi = you are; naciketaḥ = O Naciketas; satya-

dhritiḥ = of true resolution. Yama utters the word bata (a particle expressing

compassion) out of profound affection for Naciketas, thereby eulogising the

knowledge, that is going to be imparted. [May all other other] praṣṭā = enquirers;

naḥ = from us; bhūyān = be; tvādṛk = like you.

9. Not by reasoning is this knowledge attainable, dearest, but taught by

another, it is well understood. You have obtained it, holding fast to truth. May we

find, Naciketas, other inquirers like you.


1.2.10

ଜୋନୋମୟହଂ ଠଶଵଧିରତିୟନତିୟଂ ନ ହୟଧୁଠଵୈିଃ ପ୍ରୋପୟଠତ ହ ିଧୁଵଂ ତତ୍ । ତଠତୋ ମର୍ୋ ନୋଚଠିକତଶି୍ଚଠତୋଽଗି୍ନିଃ ଅନଠିତୈୟଦ୍ରୟଠଵୈୟିଃ ପ୍ରୋପ୍ତଵୋନମି ନତିୟମ୍ ॥ ୧୦॥ जािाम्र्यहं शेवचधररत्र्यनित्र्यं ि ह्र्यध्रुवैिः प्रातर्यत ेहह ध्रुव ंतत ्। ततो मर्या िाचिकेतस्श्ितोऽस्ग्ििः अनित्रै्यिवव्र्यैिः प्राततवािस्वम नित्र्यम ्॥ १०॥ spn: X. I know that (earthly) treasure is transitory, for the eternal can never be

attained by things which are non-eternal. Hence the Nachiketa fire (sacrifice) has

been performed by me with perishable things and yet I have attained the eternal.

sr: THE SUPERIORITY OF WISOM TO WEALTH, EARTHLY AS WELL AS HEAVENLY

jānā my aham śevadhir i ty ani tyam na hy a dhruvaiḥ prā pyate hi dhruvaṁ tat | tato

mayā nā ciketa ś cito'gnir a nityai r dravyaiḥ prā ptavā n asmi nityam || 2.10 ||

aham jānāmi = I know; iti = (this fact) that; śevadhiḥ = the treasure

[comprising the fruits of action, which are ardently pursued]; anityam = are

impermanent; hi = for indeed; tat = that; dhruvaṁ = permanent reality, na hi =

cannot be; prāpyate = attained; adhruvaiḥ = through that which is impermanent;

tataḥ = therefore; mayā = by me; nāciketaḥ cito'gniḥ = the fire called Naciketa

(productive of heavenly bliss) was accomplished; anityaiḥ dravyaiḥ = with

impermanent things. [Having acquired the requisite merit thereby], prāptavān asmi

= I have achieved; nityam = the everlasting [the relatively everlasting abode of

Yama which is called heaven].

10. I know that wealth is impermanent.The Eternal is not attained through non-

‐eternal things; yet by performing the Naciketa Sacrifice, I have, by sacrificing

impermanent things reached the imperishable goal.


1.2.11 କୋମସୟୋପି୍ତଂ ଜଗତିଃ ପ୍ରତଷି୍ୋଂ କ୍ରଠତୋରୋନନ୍ୟମଭର୍ସୟ ପୋରମ୍ । ଠସ୍ତୋମମହଦୁରୁଗୋର୍ଂ ପ୍ରତଷି୍ୋଂ ଦୃଷ୍ଟଵୋ ଧତୃୟୋ ଧୀଠରୋ ନଚଠିକଠତୋଽତୟରୋକ୍ଷୀିଃ ॥୧୧॥ कामवर्यास्ततं जगतिः प्रनतष्ठां क्रतोराि्त्र्यमभर्यवर्य पारम ्। वतोममहदरुुगारं्य प्रनतष्ठां दृष््वा धतृ्र्या धीरो िचिकेतोऽत्र्यस्रािीिः ॥ ११॥ spn: XI. O Nachiketas, thou hast seen the fulfillment of all desires, the basis of

the universe, the endless fruit of sacrificial rites, the other shore where there is

no fear, that which is praiseworthy, the great and wide support; yet, being wise,

thou hast rejected all with firm resolve. The teacher, saying that the imperishable cannot be attained by the perishable, shows that

no amount of observance of rituals and ceremonies can earn the imperishable and eternal. Although

the Nachiketa fire-sacrifice may bring results which seem eternal to mortals because of their long

duration, yet they too must come to an end; therefore this sacrifice cannot lead to the final goal.

Yama praises Nachiketas because, when all heavenly and earthly pleasures, as well as knowledge of

all realms and their enjoyments were offered him, yet he cast them aside and remained firm in his

desire for Truth alone.

sr:

kāma syā'ptiṁ ja gata ḥ pratiṣṭhāṁ krato r ānantyaṁ a bhaya sya pāram |

stoma -mahad u rugā yam pratiṣṭhāṁ dṛṣṭvā dhṛtyā dhī ro na cike to'tyasrākṣīḥ || 11 ||

But you, dṛṣṭvā = having seen, examined; kāmasya-āptiṁ = the goal of desire -

[all desires reach their fulfillment in the state of enlightenment and freedom from

suffering]; having realised; jagataḥ pratiṣṭhāṁ = the support of the universe, the

substratum; ānantyaṁ = infinitude or final end of; kratuḥ = meditation or

sacrifices. (having seen) pāram = the other shore, the utmost limit; abhayasya = of

fearlessness;) urugāyam = the expanse; which is stoma = praiseworthy, and mahat =

great (and having seen) pratiṣṭhāṁ = existence, foundation of existence [your own

state]; naciketaḥ = O Naciketas; with dhṛtyā = patience; and dhīraḥ = Intelligent,

enlightened; [you have] atyasrākṣīḥ = renounced [all those material enjoyments I

offered to you.]

11. Having examined patiently the consummate fulfillment of desire, the support

of the universe, the final end of meditation, the other shore where there is no

fear, the great expanse that is praiseworthy, the far-‐stretching, the foundation

of life, O wise Naciketas, you have steadfastly renounced.


1.2.12

ତଂ ଦୁଦୟଶୟଂ ଗୂଢମନୁପ୍ରଵଷି୍ଟଂ ଗୁହୋହତିଂ ଗହଵଠରଷ୍ଂ ପୁରୋଣମ୍ । ଅଧ୍ୟୋତ୍ମଠର୍ୋଗୋଧିଗଠମନ ଠଦଵଂ ମତ୍ଵୋ ଧୀଠରୋ ହଷୟଠଶୋଠକୌ ଜହୋତ ି॥ ୧୨॥ तं ददुवश ंगूढमिुप्रववष्टं गुहाहहतं गह्वरेष्ठं पुराणम ्। अध्र्यात्मर्योगाचधगमेि देवं मत्वा धीरो हषवशोकौ जहानत ॥ १२॥ spn: XII. The wise, who by means of the highest meditation on the Self knows the

Ancient One, difficult to perceive, seated in the innermost recess, hidden in the

cave of the heart, dwelling in the depth of inner being, (he who knows that One) as

God, is liberated from the fetters of joy and sorrow.

sr: taṁ du rdarśaṁ gū ḍham a nupraviṣṭaṁ guhā hitaṁ gahvare ṣṭham pu rāṇam | adhyā tma-

yo gādhigame na devam ma tvā dhī ro ha rṣa-śokau jahāti || 12 ||

matvā = meditating on; taṁ = Him; that purāṇam = ancient, everlasting;

devam = Deity/Self; durdarśaṁ = hard to perceive; gūḍham anupraviṣṭaṁ = deeply

hidden; guhāhitaṁ = situated in the depth of the mind; gahvareṣṭham = existing in

the midst of misery [in the body/mind complex which is the source of all

suffering]; adhyātma-yogādhigamena = focussing of the mind upon the Ātman;

dhīraḥ = the Intelligent person; jahāti = is freed from, abandons; harṣa-śokau =

happiness and sorrow.

12. Realising through self-‐contemplation that Paramātman, difficult to be seen,

deeply hidden, situated in the cave (of the heart/intellect), dwelling in the depth,

the wise-‐one leaves behind both joy and sorrow.


1.2.13

ଏତଚୁ୍ଛତ୍ଵୋ ସମ୍ପରଗିହୃୟ ମତୟୟିଃ ପ୍ରଵୃହୟ ଧମୟୟମଣୁଠମତମୋପୟ । ସ ଠମୋଦଠତ ଠମୋଦନୀର୍ଁ ହ ି ବ୍ଧଵୋ ଵଵୃିତଁ ସଦମ ନଚଠିକତସଂ ମଠନୟ ॥୧୩॥ एतच्ुत्वा सम्पररगहृ्र्य मत्र्यविः प्रवहृ्र्य धम्र्यवमणुमेतमातर्य । स मोदत ेमोदिीर्यँ हह लब्ध्वा वववतँृ सद्म िचिकेतसं म्रे्य ॥ १३॥ spn: XIII. A mortal, having heard and fully grasped this, and having realized

through discrimination the subtle Self, rejoices, because he has obtained that

which is the source of all joy. I think the abode (of Truth) is open to Nachiketas. The Scriptures give three stages in all spiritual attainment. The aspirant must

first hear about the Truth from an enlightened teacher; next he must reflect upon what he has

heard; then by constant practice of discrimination and meditation he realizes it; and with

realization comes the fulfilment of every desire, because it unites him with the source of all. Having

beheld this, a man learns that all sense pleasures are but fragmentary reflections of that one

supreme joy, which can be found in the true Self alone. Yama assures Nachiketas that there is no

doubt of his realizing the Truth, because he has shown the highest discrimination as well as fixity

of purpose.

sr: eta c chrutvā sa mpa rigṛhya martyaḥ pravṛ hya dha rmyam aṇum e tam āpya |

sa mo date mo danī yaguṁ hi labdhvā vi vṛtagu ṁ sadma na cike tasam manye || 13 ||

śrutvā = after hearing the teaching on; etat = that reality of the Self that I

shall speak of; samparigṛhya = after intellectually grasping, comprehending (It)

fully; pravṛhya = after separating; dharmyam = the essence, the true nature of it;

āpya = after attaining, realising; aṇum etam = this subtle thing - the Self; saḥ

martyaḥ = that [enlightened] mortal; modate = rejoices; labdhvā = having obtained,

reached; modanīyatṁ = that which causes great delight; manye = I consider; [that

the] sadma = mansion - the experience of Brahman; vivṛtaṁ = is wide open;

naciketasam = [to you] O Naciketas.

13. Hearing this and comprehending (it), separating the essence and realising

the subtle, one rejoices, having attained the source of supernal bliss. I know that

such an experience is wide open unto you O Naciketas.


1.2.14

ଅନୟତ୍ର ଧମୟୋଦନୟତ୍ରୋଧମୟୋ- ଦନୟତ୍ରୋମୋତୃ୍କତୋକୃତୋତ୍ । ଅନୟତ୍ର ଭୂତୋଚ୍ଚ ଭଵୟୋଚ୍ଚ ର୍ତ୍ତତ୍ପ୍ଶୟସ ିତଦ୍ଵଦ ॥ ୧୪॥ अ्र्यत्र धमावद्र्यत्राधमाव- द्र्यत्रावमात्कृताकृतात ्। अ्र्यत्र भूताच्ि भव्र्याच्ि र्यत्तत्पश्र्यमस तद्वद ॥ १४॥ spn: XIV. Nachiketas said: That which thou seest, which is neither virtue nor vice,

neither cause nor effect, neither past nor future (but beyond these), tell me That.

sr: anya tra dha rmād anya trādharmād a nyatrāsmāt kṛtā kṛtāt | anya tra bhū tāc ca

bhavyāc ca ya t tat paśya si tad vada || 14 ||

anyatra = different; dharmāt = from right action - i.e. from the performance

of scripturally enjoined duties, their results, and their accessories; adharmāt =

different from wrong action; asmāt kṛtākṛtāt = different from the effect, and the

cause; bhūtāt = from what was, bhavyāt = or will be; yat tat paśyasi = whatever it is

that you see, you know with surety; tat = that; vada = tell me.

14. (Naciketas said:) Tell me about that which you see beyond Dharma and

Adharma, beyond cause and effect, beyond past and future.


1.2.15

ସଠଵୟ ଠଵଦୋ ର୍ତ୍ପ୍ଦମୋମନନ୍ ି ତପୋ ସ ିସଵୟୋଣି ଚ ର୍ଦ୍ଵଦନ୍ ି। ର୍ଦଚି୍ଛଠନ୍ୋ ର୍ବ୍ହ୍ମଚର୍ୟଂ ଚରନ୍ ି ତଠତ୍ତ ପଦꣳ ସଂଗ୍ରଠହଣ ର୍ବ୍ଵୀଠମୟୋମିଠତୟତତ୍ ॥୧୫॥ सवे वेदा र्यत्पदमामिस््त तपाꣳमस सवावणण ि र्यद्वदस््त । र्यहदच्छ्तो र्ब्ह्मिर्य ंिरस््त तते्त पदꣳ संग्रहेण र्ब्वीम्र्योममत्रे्यतत ्॥ १५॥ spn: XV. Yama replied: That goal which all the Vedas glorify, which all austerities

proclaim, desiring which (people) practice Brahmacharya (a life of continence and

service), that goal I tell thee briefly--it is Aum. What name can man give to God? How can the Infinite be bound

by any finite word? All that language can express must be finite, since it is itself finite. Yet it is

very difficult for mortals to think or speak of anything without calling it by a definite name.

Knowing this, the Sages gave to the Supreme the name A-U-M which stands as the root of all

language. The first letter "A" is the mother-sound, being the natural sound uttered by every

creature when the throat is opened, and no sound can be made without opening the throat. The last

letter "M," spoken by closing the lips, terminates all articulation. As one carries the sound from the

throat to the lips, it passes through the sound "U." These three sounds therefore cover the whole

field of possible articulate sound. Their combination is called the Akshara or the imperishable word,

the Sound-Brahman or the Word

God, because it is the most universal name which can be given to the

Supreme. Hence it must be the word which was "in the beginning" and corresponds

to the Logos of Christian theology. It is because of the all-embracing significance

of this name that it is used so universally in the Vedic Scriptures to designate the

Absolute.

sr: THE MYSTIC WORD AUM

sarve vedā yat pa dam ā mananti tapā guṁsi sa rvāṇi ca yad vadanti |

yad i cchanto bra hmaca ryaṁ caranti tatte padaguṁ sa grahe ṇa bra vīmyo m ityetat

||15||

yat padam = the goal which; sarve vedā = all the Vedas; āmananti = propound;

ca = and; yat = that which; sarvāṇi tapāṁsi = all the austerities; vadanti = speak of

[are meant for the attainment of]; yat icchantaḥ = desiring which; caranti = (they)

practise; brahmacaryam = the religious life [which that consists either in residence

(for study) in the house of the teacher or some other kind of observance meant

for the attainment of Brahman]; bravīmi = I tell; te = you; saṅgraheṇa = in brief;

tat = that goal; om iti etat = OM it is.

15. (Yama said) That goal which all the Vedas declare, which all the disciplines

proclaim, desiring which (people) live the religious life, I shall describe it by a

single word— AUM.


1.2.16

ଏତଠଦ୍ଧୟଵୋକ୍ଷରଂ ର୍ବ୍ହ୍ମ ଏତଠଦ୍ଧୟଵୋକ୍ଷରଂ ପରମ୍ । ଏତଠଦ୍ଧୟଵୋକ୍ଷରଂ ଜ୍ଞୋତ୍ଵୋ ଠର୍ୋ ର୍ଦଚି୍ଛତ ିତସୟ ତତ୍ ॥ ୧୬॥ एतद्ध्रे्यवािरं र्ब्ह्म एतद्ध्रे्यवािरं परम ्। एतद्ध्रे्यवािरं ज्ञात्वा र्यो र्यहदच्छनत तवर्य तत ्॥ १६॥ spn: XVI. This Word is indeed Brahman. This Word is indeed the Supreme. He who

knows this Word obtains whatever he desires.

sr: etadd hy e vākṣa ram brahma e tadd hy evakṣa ram param | etadd hy e vākṣa ram jñā tvā

yo yad i cchati ta sya ta t || 16 || etat hi eva akṣaram brahma = this syllable AUM indeed is Brahma (the

individual Self); etat hi eva akṣaram param = this syllable indeed is the Supreme

Self; etat hi eva akṣaram jñātvā = one who knows this syllable; yaḥ = who, anybody,

yat = whatever; icchati = he desires; tasya = to him; tat = that.

16. This syllable is, verily, the individual Self. This syllable, indeed, is the

highest Self; knowing this very syllable, whatever anyone desires will, indeed, be

his.


1.2.17

ଏତଦୋ ମଵନଁ ଠଶ୍ରଷ୍ଠମତଦୋ ମଵନଂ ପରମ୍ । ଏତଦୋ ମଵନଂ ଜ୍ଞୋତ୍ଵୋ ର୍ବ୍ହ୍ମଠ ୋଠକ ମହୀର୍ଠତ ॥ ୧୭॥ एतदालम्बिँ शे्रष्ठमेतदालम्बिं परम ्। एतदालम्बि ंज्ञात्वा र्ब्ह्मलोके महीर्यत े॥ १७॥ spn: XVII. This is the best Support, This is the highest Support; he who knows this

Support is glorified in the world of Brahman.

This sacred Word is the highest symbol of the Absolute. He who through

meditating on It grasps Its full significance, realizes the glory of God and at once

has all his desires satisfied, because God is the fulfilment of all desires.

sr: etad ā lamba naṁ śreṣṭham etad ā lamba nam param | etad a lamba naṁ jñā tvā bra hma-

lo ke ma hīyate || 17 ||

etat = this is; śreṣṭham = the best of; ālambanaṁ = means or support; param =

the supreme; etat ālambanaṁ jñātvā = knowing this means; brahma-loke mahīyate =

revels in the world of Brahma.

17. This means is the best (of all). This means is the highest; knowing this means,

one revels in the blissful realm of the Supreme.


1.2.18

ନ ଜୋର୍ଠତ ମି୍ରର୍ଠତ ଵୋ ଵପିଶି୍ଚନ୍ ନୋର୍ଂ କୁତଶି୍ଚନ୍ନ ବଭୂଵ କଶି୍ଚତ୍ । ଅଠଜୋ ନତିୟିଃ ଶୋଶ୍ଵଠତୋଽର୍ଂ ପୁରୋଠଣୋ ନ ହନୟଠତ ହନୟମୋଠନ ଶରୀଠର ॥ ୧୮॥ ि जार्यत ेमिर्यत ेवा ववपस्श्िि ् िार्यं कुतस्श्ि्ि बभूव कस्श्ित ्। अजो नित्र्यिः शाश्वतोऽर्यं पुराणो ि ह्र्यत ेह्र्यमािे शरीरे ॥ १८॥ spn: XVIII. This Self is never born, nor does It die. It did not spring from

anything, nor did anything spring from It. This Ancient One is unborn, eternal,

everlasting. It is not slain even though the body is slain.

sr: THE ETERNAL SELF

na jā yate mriyate vā vipaścin nā yaṁ kuta ścin na ba bhūva kaścit | ajo nityaḥ

śā śvato 'yam purāṇo na ha nyate ha nyamā ne śarīre || 18 ||

vipaścin = the cognising one; na jāyate = is not born, is not produced; mriyate

vā = nor does it die; ayaṁ = this one; na kutaścit = did not orginate from anything,

did not arise from any other cause; na kaścit babhūva = and does not originate

anything else, does not cause new staes of being; ajaḥ = unborn; nityaḥ = eternal;

śaśvataḥ = not subject to decay; ayam = this is; purāṇaḥ = ancient, always new; na

hanyate = it is not killed or injured; hanyamāne śarīre = when the body is killed. purāṇah: primeval, new even in old times, purā api navaḥ, or devoid of growth,

vrddhi-vivarjitaḥ.

18. The cognising self is never born; nor does it die at any time. It did not

originate from anything and nothing originates from it. It is unborn, eternal,

abiding and primeval. It is not slain when the body is slain.


1.2.19

ହନ୍ୋ ଠଚନମନୟଠତ ହନ୍ଁୁ ହତଠଶ୍ଚନମନୟଠତ ହତମ୍ । ଉଠଭୌ ଠତୌ ନ ଵଜିୋନୀଠତୋ ନୋର୍ଁ ହନ୍ ିନ ହନୟଠତ ॥ ୧୯॥ ह्ता िे्म्र्यत ेह्तँु हतश्िे्म्र्यत ेहतम ्। उभौ तौ ि ववजािीतो िार्य ँहस््त ि ह्र्यत े॥ १९॥ spn: XIX. If the slayer thinks that he slays, or if the slain thinks that he is slain,

both of these know not. For It neither slays nor is It slain.

sr: hantā cen ma nyate hantuṁ hata ś cen ma nyate hatam | ubhau tau na vi jñānī to nā yaṁ

ha nti na hanya te || 19 ||

cet = if; manyate = one thinks: hantuṁ = for the sake of killing; hantā = that

he slays; cet = and if; manyate = one thinks; hataḥ = it is killed; ubhau tau = both of

them; na vijñānītaḥ = do not comprehend their own Self; ayaṁ = this one [Self] na

hanti = does not kill; na hanyate = and is not killed.

19. If the slayer thinks that he slays or if the slain think that he is slain, both

of them do not understand the Self — It neither slays nor is it slain.


1.2.20

ଅଠଣୋରଣୀର୍ୋନମହଠତୋ ମହୀର୍ୋ- ନୋତ୍ମୋଽସୟ ଜଠନ୍ୋନହିଠିତୋ ଗୁହୋର୍ୋମ୍ । ତମକ୍ରତୁିଃ ପଶୟତ ିଵୀତଠଶୋଠକୋ ଧୋତୁପ୍ରସୋଦୋନମହମିୋନମୋତ୍ମନିଃ ॥ ୨୦॥ अणोरणीर्या्महतो महीर्या- िात्माऽवर्य ज्तोनिवहहतो गुहार्याम ्। तमक्रतुिः पश्र्यनत वीतशोको धातुप्रसादा्महहमािमात्मििः ॥ २०॥ spn: XX. The Self is subtler than the subtle, greater than the great; It dwells in

the heart of each living being. He who is free from desire and free from grief,

with mind and senses tranquil, beholds the glory of the Atman.

Although this Atman dwells in the heart of every living being, yet It is not

perceived by ordinary mortals because of Its subtlety. It cannot be perceived by

the senses; a finer spiritual sight is required. The heart must be pure and freed

from every unworthy selfish desire; the thought must be indrawn from all external

objects; mind and body must be under control; when the whole being thus becomes

calm and serene, then it is possible to perceive that effulgent Atman. It is subtler

than the subtle, because It is the invisible essence of every thing; and It is

greater than the great because It is the boundless, sustaining power of the whole

universe; that upon which all existence rests.

sr: a ṇor aṇī yān maha to mahī yān ā tmāsya ja ntor nihito guhāyām |

tam a kratuḥ paśyati vīta-śo ko dhā tuḥ-pra sādā n mahi māna m ātmanaḥ || 20 ||

aṇīyān = subtler; aṇoḥ = than an atom; mahīyān = greater; mahataḥ = than the

greatest; ātmā = the Self; nihitaḥ = is lodged; guhāyām = in the cave of the heart;

asya jantoḥ = of this creature; tam = That; akratuḥ = a desireless person; dhātuḥ-

prasādāt = through the serenity of the organs; paśyati = sees, realises; mahimānam

= the greatness; ātmanaḥ = of the Self; vīta-śokaḥ = [becomes] freed from

suffering.

20. Smaller than the small, greater than the great, the Self is lodged in the

heart of every creature. The unstriving one beholds It, freed from sorrow.

Through the Grace of the Supreme Being, (one realises) the greatness of the Self.


1.2.21

ଆସୀଠନୋ ଦୂରଂ ଵ୍ରଜତ ିଶର୍ୋଠନୋ ର୍ୋତ ିସଵୟତିଃ । କସ୍ତଂ ମଦୋମଦଂ ଠଦଵଂ ମଦଠନୟୋ ଜ୍ଞୋତୁମହୟତ ି॥ ୨୧॥ आसीिो दरंू व्रजनत शर्यािो र्यानत सववतिः । कवतं मदामदं देवं मद्र्यो ज्ञातुमहवनत ॥ २१॥ spn: XXI. Though sitting, It travels far; though lying, It goes everywhere. Who

else save me is fit to know that God, who is (both) joyful and joyless?

The Self is all-pervading, hence It is that which sits still and that which

travels, that which is active and that which is inactive. It is both stationary and

moving, and It is the basis of all forms of existence; therefore whatever exists in

the universe, whether joy or joylessness, pleasure or pain, must spring from It.

Who is better able to know God than I myself, since He resides in my heart and is

the very essence of my being? Such should be the attitude of one who is seeking.

sr: THE CONTRADICTORY CHARACTERISTICS OF THE SELF

āsī no dūraṁ vrajati śa yāno yāti sarva taḥ | ka stam ma dāma da ṁ de va m ma d-anyo

jñātu m arha ti ||21||

āsīnaḥ = while seated; vrajati = it goes; dūraṁ = afar; śayānaḥ = while

sleeping/lying; yāti = it goes; sarvataḥ = everywhere; kaḥ = who; mad-anyaḥ = apart

from me; arhati = is worthy, able; jñātum = to known; tam = that; mada-amadaṁ =

that joyful and joyless; devam = divinity;

21..Sitting, He moves far; lying He goes everywhere. Who, save myself, is fit to

know thatDeva who rejoices and rejoices not?


1.2.22

ଅଶରୀରଁ ଶରୀଠରଷଵନଵଠସ୍ଥଷଵଵସ୍ଥତିମ୍ । ମହୋନ୍ଂ ଵଭୁିମୋତ୍ମୋନଂ ମତ୍ଵୋ ଧୀଠରୋ ନ ଠଶୋଚତ ି॥ ୨୨॥ अशरीरँ शरीरेष्विववथेष्ववस्वथतम ्। महा्तं ववभुमात्मािं मत्वा धीरो ि शोिनत ॥ २२॥ spn: XXII. The wise who know the Self, bodiless, seated within perishable bodies,

great and all- pervading, grieve not.

Then a wise man through the practice of discrimination has seen clearly the

distinction between body and Soul, he knows that his true Self is not the body,

though It dwells in the body. Thus realizing the indestructible, all-pervading nature

of his real Self, he surmounts all fear of death or loss, and is not moved even by

the greatest sorrow.

sr: aśarī raguṁ śa rīre ṣvanavastheṣu a vasthi tam |

mahānta ṁ vibhu m ātmā na ṁ ma tvā dhī ro na śoca ti || 22 ||

matvā = having meditated [upon]; mahāntaṁ = the great; vibhum = all

pervading; ātmānam = Self; aśarīraṁ = bodiless; śarīreṣu = among bodies;

avasthitam = unchanging, stable, permanent; anavastheṣu = in the impermanent,

transient; dhīraḥ = the wise one; na śocati = does not grieve, experience suffering.

22. Meditating upon the Supreme Self, the all-‐pervading which is bodiless

among bodies, the stable among the transient, the wise one does not experience

suffering.


1.2.23

ନୋର୍ମୋତ୍ମୋ ପ୍ରଵଚଠନନ ଠଭୟୋ ନ ଠମଧର୍ୋ ନ ବହୁନୋ ଶଠୁତନ । ର୍ଠମଠଵୈଷ ଵୃଣୁଠତ ଠତନ ଭୟିଃ ତଠସୈୟଷ ଆତ୍ମୋ ଵଵୃିଣୁଠତ ତନୂꣳ ସ୍ଵୋମ୍ ॥ ୨୩॥ िार्यमात्मा प्रवििेि लभ्र्यो ि मेधर्या ि बहुिा श्रुतिे । र्यमेवैष वणृुत ेतेि लभ्र्यिः तवरै्यष आत्मा वववणृुत ेतिूꣳ ववाम ्॥ २३॥ spn: XXIII. This Self cannot be attained by study of the Scriptures, nor by

intellectual perception, nor by frequent hearing (of It); He whom the Self chooses,

by him alone is It attained. To him the Self reveals Its true nature.

We may imagine that by much study we can find out God; but merely hearing

about a thing and gaining an intellectual comprehension of it does not mean

attaining true knowledge of it. Knowledge only comes through direct perception,

and direct perception of God is possible for those alone who are pure in heart and

spiritually awakened. Although He is alike to all beings and His mercy is on all, yet

the impure and worldy-minded do not get the blessing, because they do not know

how to open their hearts to it. He who longs for God, him the Lord chooses;

because to him alone can He reveal His true nature.

sr: THE MORAL PREPARATION FOR DIVINE-KNOWLEDGE

nāya m ātmā pra vacane na labhyo na medha yā na ba hunā śrutena | yam-e vaiṣa vṛṇute

te na labhyas tasyai ṣa ā tmā vivṛ ṇute tanūguṁ svām || 23 ||

ayam = this; ātmā = Supreme being; na labhyaḥ = cannot be attained (known);

pravacanena = through discourse; na medhayā = neither through intellectual

reasoning; na bahuna śrutena = neither by much listening; yam eva= he whom; eṣa

vṛṇute = this One chooses; tena labhyaḥ = by him is He attained; eṣa ātmā = this

Supreme Being; tasya = to him; vivṛṇute = he reveals; svām tanuṁ = His own nature.

23. This Supreme Being cannot be attained by instruction, nor by intellectual

power, nor even through much hearing. It is to be attained only by the one whom

He chooses. To such a one He reveals His own nature.


1.2.24

ନୋଵରିଠତୋ ଦୁଶ୍ଚରତିୋନ୍ନୋଶୋଠନ୍ୋ ନୋସମୋହତିିଃ । ନୋଶୋନ୍ମୋନଠସୋ ଵୋଽପି ପ୍ରଜ୍ଞୋଠନଠନୈନମୋପନରୁ୍ୋତ୍ ॥ ୨୪॥ िाववरतो दशु्िररता्िाशा्तो िासमाहहतिः । िाशा्तमािसो वाऽवप प्रज्ञािेिैिमातिुर्यात ्॥ २४॥ spn: XXIV. He who has not turned away from evil conduct, whose senses are

uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this

Atman even by knowledge.

Yama having first described what the Atman is, now tells us how to attain It.

man must try to subdue his lower nature and gain control over the body and senses.

e must conquer the impure selfish desires which now disturb the serenity of his

mind, that it may grow calm and peaceful. In other words, he must live the life and

develop all spiritual qualities in order to perceive the Atman.

sr: nāvi rato duśca ritān nā śānto nāsa māhi taḥ | nāśā nta -māna so vā 'pi pra jñāne naina m

āpnu yāt || 24 ||

na avirataḥ = one who has not desisted; duścaritāt = from bad conduct, from

those acts which are prohibited by Dharma such as causing pain to sentient beings

etc; na aśāntaḥ = one who is unrestrained [this must apply to the body and senses

because shanti or peace is specifically mentioned again in connection with the

mind]; na asamāhitaḥ = one who does not have the powers of concentration; vā-api =

or even indeed; na aśānta-mānasaḥ = one who does not have a still or peaceful mind

[because of excess hankering after the fruits of concentration; prajñānena =

through profound knowledge [Scriptual learning only]; āpnuyāt = can realise; enam =

this Supreme Truth.

24. One who has not desisted from bad conduct, who is not restrained, nor one

without concentration, nor even one whose mind is not still, can know This even

though learned beyond compare.


1.2.25

ର୍ସୟ ର୍ବ୍ହ୍ମ ଚ କ୍ଷତ୍ରଂ ଚ ଉଠଭ ଭଵତ ଓଦନିଃ । ମତୁୃୟର୍ୟଠସୟୋପଠସଚନଂ କ ଇତ୍ଥୋ ଠଵଦ ର୍ତ୍ର ସିଃ ॥ ୨୫॥ र्यवर्य र्ब्ह्म ि ित्र ंि उभे भवत ओदििः । मतृ्रु्यर्यववर्योपसेििं क इत्था वेद र्यत्र सिः ॥ २५॥ spn: XXV. Who then can know where is this mighty Self? He (that Self) to whom

the Brahmanas and Kshatriyas are but food and death itself a condiment.

This text proclaims the glory and majesty of the Supreme. The Brahmanas

stand for spiritual strength, the Kshatriyas for physical strength, yet both are

overpowered by His mightiness. Life and death alike are food for Him. As the light

of the great sun swallows up all the lesser lights of the universe, similarly all

worlds are lost in the effulgence of the Eternal Omnipresent Being.

sr: yasya bra hma ca kṣa tra ṁ ca u bhe bha vata o dana ḥ | mṛtyu r ya syopa seca na ṁ ka itthā

veda yatra saḥ || 25 ||

yasya = That [ātman] for which; brahma ca kṣatraṁ ca = the priests who are

upholders of Dharma and the Kings who maintain social order; ubhe = both of whom;

bhavataḥ = become; odanaḥ = food; yasya = for which [ātman]; mṛtyuḥ = Death;

though it is the destroyer of everything; upasecanaṁ = [is as a] supplement to the

food; kaḥ = who [devoid of the moral preparation]; veda = knows; itthā = in this

manner; yatra = where; saḥ = It is?

25. Who really knows where It is?That (Supreme Being) for whom both

priesthood and nobility are as food and death islike a curry.

ଇତ ିକୋ ଠକୋପନଷିଦ ିପ୍ରଥମୋଧ୍ୟୋଠର୍ ଦ୍ଵତିୀର୍ୋ ଵଲ୍ଲୀ ॥ इनत काठकोपनिषहद प्रथमाध्र्यारे्य द्ववतीर्या वल्ली ॥ Thus ends Kathopanishat Chapter one Valli two.


Part I Canto(valli) III (1.3) 1.3.1

ଋତଂ ପିବଠନ୍ୌ ସକୃୁତସୟ ଠ ୋଠକ ଗୁହୋଂ ପ୍ରଵଠିଷ୍ଟୌ ପରଠମ ପରୋଠଧୟ । ଛୋର୍ୋତଠପୌ ର୍ବ୍ହ୍ମଵଠିଦୋ ଵଦନ୍ ି ପଞ୍ଚୋଗ୍ନଠର୍ୋ ଠର୍ ଚ ତ୍ରଣିୋଚଠିକତୋିଃ ॥ ୧॥ ऋतं वपब्तौ सुकृतवर्य लोके गुहा ंप्रववष्टौ परमे पराधे । छार्यातपौ र्ब्ह्मववदो वदस््त पञ्िाग्िर्यो रे्य ि बत्रणाचिकेतािः ॥ १॥ spn: I. There are two who enjoy the fruits of their good deeds in the world, having

entered into the cave of the heart, seated (there) on the highest summit. The

knowers of Brahman call them shadow and light. So also (they are called) by

householders who perform five fire- sacrifices or three Nachiketa fire-sacrifices. Here the two signify the Higher Self and the lower self, dwelling in the innermost cave of

the heart. The Seers of Truth, as well as householders who follow the path of rituals and outer

forms with the hope of enjoying the fruits of their good deeds, both proclaim that the Higher Self

is like a light and the lower self like a shadow. When the Truth shines clearly in the heart of the

knower, then he surmounts the apparent duality of his nature and becomes convinced that there is

but One, and that all outer manifestations are nothing but reflections or projections of that One.

sr: It has already been taught that the Eternal Absolute Reality which is greater than anything achieavable in the material or celestial realms can be reached by meditation on one's own inner self

and not by ordinary empirical knowledge. This section continues the account of the way in which the

Supreme Self may be known.

TWO SELVES

ṛ tam pi bantau su kṛta sya loke gu hām pra viṣṭau pa rame parārdhe |

chā yā-ta pau bra hma-vi do vada nti pa ñcāgna yo ye ca tri -ṇāci ketāḥ || 1 ||

pibantau = [there are] two drinker ie. Experiencers of; ṛtam = truth, the

results of one's actions; sukṛtasya = of what is done by oneself; praviṣṭau = these

two having entered; loke = within the realm ie. The body; parame guhām [guhyāyām]

= into the cavity, into the innermost part of one's being; the intellect; parārdhe

[para-ardhe] = into that which is the abode of brahman [being the space where

Brahman is perceived]; brahma-vidaḥ = the knowers of Brahman, the theologians;

vadanti = speak of [these two]; chāyā-tapau = as shade and sunlight; pañcāgnayaḥ =

the worshippers of the five fires ie. The householders; ye ca = and they also; tri-

ṇāciketāḥ = who have thrice piled up the Naciketas fire. 1. There are two selves that enjoy the fruit of Karma in this world of good deeds.

Both are lodged in the secret place [of the heart], the principal locus of the Supreme. The

knowers of Brahman speak of them as shade and light as also [the householders] who

maintain the five sacrificial fires and those too who perform the triple Naciketas fire.


1.3.2

ର୍ିଃ ଠସତୁରୀଜୋନୋନୋମକ୍ଷରଂ ର୍ବ୍ହ୍ମ ର୍ତ୍ ପରମ୍ । ଅଭର୍ଂ ତତିୀଷୟତୋଂ ପୋରଂ ନୋଚଠିକତଁ ଶଠକମହ ି॥ ୨॥ र्यिः सेतुरीजािािामिरं र्ब्ह्म र्यत ्परम ्। अभर्य ंनततीषवतां पारं िाचिकेतँ शकेमहह ॥ २॥ spn: II. May we be able to learn that Nachiketa fire-sacrifice, which is a bridge

for those who perform sacrifice. May we also know the One, who is the highest

imperishable Brahman for those who desire to cross over to the other shore which

is beyond fear.

The significance of this text is May we acquire the knowledge of Brahman,

the Supreme, in both manifested and unmanifested form. He is manifested as the

Lord of sacrifice for those who follow the path of ritual He is the unmanifested,

eternal, universal Supreme Being for those who follow the path of wisdom. The

"other shore," being the realm of immortality, is said to be beyond fear; because

disease, death, and all that which mortals fear, cease to exist there. It is believed

by many that these two opening verses were a later interpolation.

sr:

yas se tur ī jānānām a kṣara ṁ brahma yat pa ram | abha yam ti tīrṣa tām pā ra ṁ

nā cike taguṁ śa kema hi ||2||

śakemahi = may we master; nāciketaṁ = that Naciketa Vidya; yaḥ = which is;

setuḥ = a bridge [to cross over suffering]; ījānānām = of those who sacrifice; yat =

that is; akṣaram = imperishable; param brahma = Supreme Self or Reality;

titīrṣatām = of those who wish to cross; abhayam = to the fearless; pāram = far

shore [of samsāra].

2. May we master that Nāciketa Vidya(meditation); which is bridge for

those who sacrifice, and which is the highest imperishable Brahman for those who

wish to cross over(saṁsāra) to the far fearless shore.


1.3.3

ଆତ୍ମୋନଁ ରଥିତଂ ଵଦି୍ଧ ିଶରୀରଁ ରଥଠମଵ ତୁ । ବୁଦ୍ଧଂି ତୁ ସୋରଥିଂ ଵଦି୍ଧ ିମନିଃ ପ୍ରଗ୍ରହଠମଵ ଚ ॥ ୩॥ आत्मािँ रचथत ंववद्चध शरीरँ रथमेव तु । बुद्चध ंतु सारचथ ंववद्चध मििः प्रग्रहमेव ि ॥ ३॥ spn: III. Know the Atman (Self) as the lord of the chariot, and the body as the

chariot. Know also the intellect to be the driver and mind the reins.

sr: THE PARABLE OF THE CHARIOT

ā tmāna guṁ rathi naṁ vi ddhi śarī raguṁ ra tham e va tu | bu ddhiṁ tu sāra thiṁ vi ddhi

mana ḥ pragra ham e va ca || 3 ||

viddhi = know that; ātmānaṁ = the Self [the enjoyer of the fruits of karma];

rathinaṁ = is the rider of the chariot; śarīraṁ = the body; ratham eva = is indeed

the chariot; tu = and; buddhiṁ = the intellect [characterised by determination];

viddhi = know [to be]; sārathiṁ = the charioteer; manaḥ = the mind [characterised

by volition and doubt]; pragraham = is the bridle.

3. Know the Self as the lord of the chariot and the body as, verily, the

chariot, know the intellect as the charioteer and the mind as the reins.


1.3.4

ଇନ୍ଦ୍ରରି୍ୋଣି ହର୍ୋନୋହୁଵଷିର୍ଁୋ ଠସ୍ତଷୁ ଠଗୋଚରୋନ୍ । ଆଠତ୍ମନ୍ଦ୍ରରି୍ମଠନୋରୁ୍କ୍ତଂ ଠଭୋଠକ୍ତତୟୋହୁମୟନୀଷିଣିଃ ॥ ୪॥ इस््िर्याणण हर्यािाहुवववषर्याँ वतषेु गोिराि ्। आत्मेस््िर्यमिोरु्यक्तं भोक्तेत्र्याहुमविीवषणिः ॥ ४॥ spn: IV. The senses are called the horses; the sense objects are the roads; when

the Atman is united with body, senses and mind, then the wise call Him the enjoyer.

In the third chapter Yama defines what part of our being dies and what part

is deathless, what is mortal and what is immortal. But the Atman, the Higher Self,

is so entirely beyond human conception that it is impossible to give a direct

definition of It. Only through similies can some idea of It be conveyed. That is the

reason why all the great Teachers of the world have so often taught in the form of

parables. So here the Ruler of Death represents the Self as the lord of this

chariot of the body. The intellect or discriminative faculty is the driver, who

controls these wild horses of the senses by holding firmly the reins of the mind.

The roads over which these horses travel are made up of all the external objects

which attract or repel the senses:--the sense of smelling follows the path of sweet

odours, the sense of seeing the way of beautiful sights. Thus each sense, unless

restrained by the discriminative faculty, seeks to go out towards its special

objects. When the Self is joined with body, mind and senses, It is called the

intelligent enjoyer; because It is the one who wills, feels, perceives and does

everything.

sr:

i ndriyā ṇi ha yān ā hu r vi ṣayā ṁs teṣu goca rān | ā tmendri ya-ma no-yu kta m bho ktety

ā hur ma nīṣi ṇah || 4 ||

indriyāni = the senses; āhuḥ = they say [are]; hayān = the horse; teṣu = they

[the senses]; viṣayāṁ = the objects of the senses; gocarān = the paths, roads;

ātma-indriya-mano-yuktam = the Self associated with the body; ie. Having the 5

senses and the mind as the 6th; bhoktā = is the enjoyer, experiencer; iti = thus;

āhuḥ = declare; manīṣiṇah = the wise ones, the enlightened ones, the sages.

4. The senses, they say, are the horses; the objects ofenjoyment the paths

[they range over];[the Self] associated with the body; [comprised of] the senses

and the mind-‐ the enlightened ones declare -‐ is the enjoyer.


1.3.5

ର୍ସ୍ତଵଵଜି୍ଞୋନଵୋନ୍ ଭଵତୟରୁ୍ଠକ୍ତନ ମନସୋ ସଦୋ । ତଠସୟନ୍ଦ୍ରରି୍ୋଣୟଵଶୟୋନ ିଦୁଷ୍ଟୋଶ୍ଵୋ ଇଵ ସୋରଠଥିଃ ॥ ୫॥ र्यवत्वववज्ञािवा्भवत्र्यरु्यक्तेि मिसा सदा । तवरे्यस््िर्याण्र्यवश्र्यानि दषु्टाश्वा इव सारथेिः ॥ ५॥ spn: V. He who is without discrimination and whose mind is always uncontrolled, his

senses are unmanageable, like the vicious horses of a driver.

sr: yastu avi jñāna vān bhava ty ayu ktena ma nasā sadā | ta syendri yāṇy a va śyāni du ṣṭāśvā

iva sāra theḥ || 5 ||

Yaḥ tu = but that [intellect]; bhavati = becoming; avijñānavān = unskilful,

having no insight and discrimination; sadā = being always; ayuktena manasā = with an

uncontrolled or undisciplined mind; tasya = his; indriyāṇi = the senses; avaśyāni =

uncontrollable; duṣṭāśvā iva = like unruly horses; sāratheḥ = of the charioteer.

5. The senses of one who has no insight, whose mind is always unrestrained, are

out of control, as unruly horses are for a charioteer.


1.3.6

ର୍ସୁ୍ତ ଵଜି୍ଞୋନଵୋନ୍ ଭଵତ ିରୁ୍ଠକ୍ତନ ମନସୋ ସଦୋ । ତଠସୟନ୍ଦ୍ରରି୍ୋଣି ଵଶୟୋନ ିସଦଶ୍ଵୋ ଇଵ ସୋରଠଥିଃ ॥ ୬॥ र्यवतु ववज्ञािवा्भवनत रु्यक्तिे मिसा सदा । तवरे्यस््िर्याणण वश्र्यानि सदश्वा इव सारथेिः ॥ ६॥ spn: VI. But he who is full of discrimination and whose mind is always controlled, his

senses are manageable, like the good horses of a driver.

The man whose intellect is not discriminative and who fails to distinguish

right from wrong, the real from the unreal, is carried away by his sense passions

and desires, just as a driver is carried away by vicious horses over which he has

lost control. But he who clearly distinguishes what is good from what is merely

pleasant, and controls all his out-going forces from running after apparent

momentary pleasures, his senses obey and serve him as good horses obey their

driver.

sr. yastu vi jñāna vān bhava ti yu ktena ma nasā sadā | ta syendri yāṇi va śyāni saḍaśvā iva sāra theḥ || 6 ||

yaḥ tu = but that [intellect]; bhavati = becoming; vijñānavān = skilful, having

insight and discrimination; sadā = being always; yuktena manasā = with a controlled

or disciplined mind; tasya = his; indriyāṇi = the senses; vaśyāni = controllable; sat

aśvā iva = like well-behaved horses; sāratheḥ = of the charioteer.

6. However, one who has insight, whose mind is always restrained; his senses

are under control, as good horses are for a charioteer.


1.3.7

ର୍ସ୍ତଵଵଜି୍ଞୋନଵୋନ୍ ଭଵତୟମନସ୍କିଃ ସଦୋଽଶଚୁିିଃ । ନ ସ ତତ୍ପ୍ଦମୋଠପନୋତ ିସଂସୋରଂ ଚୋଧିଗଚ୍ଛତ ି॥ ୭॥ र्यवत्वववज्ञािवा्भवत्र्यमिवकिः सदाऽशुचििः । ि स तत्पदमातिोनत संसारं िाचधगच्छनत ॥ ७॥ spn: VII. He who does not possess discrimination, whose mind is uncontrolled and

always impure, he does not reach that goal, but falls again into Samsara (realm of

birth and death).

sr: yas tv a vi jñāna vān bhavaty a mana skas sa dā'śu ciḥ | na sa ta t pada m āpno ti sa ṁsāra ṁ

cādhi gaccha ti || 7 ||

yaḥ tu = but that [intellect]; bhavati = becoming; avijñānavān = unskilful,

having no insight and discrimination; amanaskaḥ = whose mind is uncontrolled; sadā =

always; aśuciḥ = impure; saḥ = he, that person; na = does not; āpnoti = obtain; tat =

that; padam = goal; ca = and/but; adhigacchati = obtains, reaches; saṁsāraṁ =

worldly existence.

7. One, however, who has no insight, who has no control over the mind (and is)

ever impure, reaches not that goal but returns to saṁsāra.


1.3.8

ର୍ସୁ୍ତ ଵଜି୍ଞୋନଵୋନ୍ ଭଵତ ିସମନସ୍କିଃ ସଦୋ ଶୁଚିିଃ । ସ ତୁ ତତ୍ପ୍ଦମୋଠପନୋତ ିର୍ମୋଦୂ୍ଭଠର୍ୋ ନ ଜୋର୍ଠତ ॥ ୮॥ र्यवतु ववज्ञािवा्भवनत समिवकिः सदा शुचििः । स तु तत्पदमातिोनत र्यवमाद्भूर्यो ि जार्यत े॥ ८॥ spn: VIII. But he who possesses right discrimination, whose mind is under control

and always pure, he reaches that goal, from which he is not born again.

sr: yas tu v ijñāna vān bhava ti sa mana skas sa dā śu ciḥ | sa tu ta t pada m āpno ti ya smād

bhū yo na jāya te || 8 ||

yaḥ tu = but that [intellect]; bhavati = becoming; vijñānavān = skilful, having

insight and discrimination; sa-manaskaḥ = whose mind is controlled; sadā = always;

śuciḥ = pure; saḥ = he, that person; tu = but, indeed; āpnoti = obtains; tat = that;

padam = goal; yasmāt = whence; na = not, never; bhūyaḥ = again; jāyate = is born.

8. One, however, who has insight, who has controlled the mind and is ever pure,

reaches that goal from which one is not born again.


1.3.9

ଵଜି୍ଞୋନସୋରଥିର୍ୟସୁ୍ତ ମନିଃ ପ୍ରଗ୍ରହଵୋନ୍ନରିଃ । ଠସୋଽଧ୍ଵନିଃ ପୋରମୋଠପନୋତ ିତଦ୍ଵଠି୍ୋିଃ ପରମଂ ପଦମ୍ ॥ ୯॥ ववज्ञािसारचथर्यववतु मििः प्रग्रहवा्िरिः । सोऽध्वििः पारमातिोनत तद्ववष्णोिः परम ंपदम ्॥ ९॥ spn: IX.The man who has a discriminative intellect for the driver, and a controlled

mind for the reins, reaches the end of the journey, the highest place of Vishnu

(the All-pervading and Unchangeable One).

A driver must possess first a thorough knowledge of the road; next he

must understand how to handle the reins and control his horses. Then will he drive

safely to his destination. Similarly in this journey of life, our mind and senses must

be wholly under the control of our higher discriminative faculty; for only when all

our forces work in unison can we hope to reach the goal--the abode of Absolute

Truth.

sr: vi jñāna sāra thir ya stu mana ḥ pragraha vā n naraḥ |

so 'dhvana ḥ pāra m āpno ti ta d viṣṇo ḥ para mam pa dam || 9 ||

yaḥ naraḥ tu = that person who; vijñāna = insight; sārathiḥ = as the

charioteer; manaḥ pragrahavān = with the mind as the reins; saḥ = he; āpnoti =

reaches, attains; adhvanaḥ pāram = the final destination; tat = that; paramam = is

the supreme; padam = place/state; viṣṇoḥ = of Vishnu.

9. One who has insight forthe driver of the chariot and controls the rein of

the mind,reaches the end of the journey, that supreme abode of the all-

‐pervading Vishnu.


1.3.10

ଇନ୍ଦ୍ରଠିର୍ଭୟିଃ ପରୋ ହୟଥୟୋ ଅଠଥୟଭୟଶ୍ଚ ପରଂ ମନିଃ । ମନସସୁ୍ତ ପରୋ ବୁଦ୍ଧବିୟୁଠଦ୍ଧରୋତ୍ମୋ ମହୋନପରିଃ ॥ ୧୦॥ इस््िरे्यभ्र्यिः परा ह्र्यथाव अथेभ्र्यश्ि परं मििः । मिसवतु परा बुद्चधबुवद्धेरात्मा महा्परिः ॥ १०॥ spn: X. Beyond the senses are the objects, beyond the objects is the mind, beyond

the mind is the intellect, beyond the intellect is the great Atman.

sr: THE ORDER OF PROGRESSION TO THE SUPREME

i ndriye bhyaḥ pa rā hya rthā a rthebhya ś ca pa ram ma naḥ | mana sa ś ca pa rā bu ddhi r

bu ddher ā tmā ma hān pa raḥ || 10 ||

arthāḥ = the objects; parā hi = are higher indeed; indriyebhyaḥ = than the

sense-organs; param ca = and superior arthebhyaḥ = to the sense-objects; manaḥ =

is the mind; parā ca = and higher still; manasaḥ = than the mind; buddhiḥ = is the

intellect; paraḥ = higher; buddheḥ = than the intellect; ātmā mahān = is the Great

Self.

10. Beyond the sense-‐organs are the objects and beyond the objects is the

mind; beyond the mind is the understanding and beyond the understanding is the

Great Self.


1.3.11

ମହତିଃ ପରମଵୟକ୍ତମଵୟକ୍ତୋତ୍ପ୍ରୁୁଷିଃ ପରିଃ । ପୁରୁଷୋନ୍ନ ପରଂ କଂିଚତି୍ସୋ କୋଷ୍ୋ ସୋ ପରୋ ଗତିିଃ ॥ ୧୧॥ महतिः परमव्र्यक्तमव्र्यक्तात्पुरुषिः परिः । पुरुषा्ि परं ककंचित्सा काष्ठा सा परा गनतिः ॥ ११॥ spn: XI. Beyond the great Atman is the Unmanifested; beyond the Unmanifested is

the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the

end, that is the final goal.

In these two verses the Teacher shows the process of discrimination, by

which one attains knowledge of the subtle Self. Beginning with the sense-organs,

he leads up to the less and less gross, until he reaches that which is subtlest of all,

the true Self of man. The senses are dependent on sense-objects, because without

these the senses would have no utility. Superior to sense-objects is the mind,

because unless these objects affect the mind, they cannot influence the senses.

Over the mind the determinative faculty exercises power; this determinative

faculty is governed by the individual Self; beyond this Self is the undifferentiated

creative energy known as Avyaktam; and above this is the Purusha or Supreme Self.

Than this there is nothing higher. That is the goal, the Highest Abode of Peace and

Bliss.

sr: ma hata ḥ para m a vya kta m avya ktāt pu ruṣa ḥ paraḥ | pu ruṣā n na pa raṁ ki ñci t sā kāṣṭhā

sā pa rā ga tiḥ || 11 ||

param = beyond; mahataḥ = the Great Self; avyaktam = is the Unmanifest;

paraḥ = higher; avyaktāt = than the Unmanifest; puruṣaḥ = is That which fills the

Entire Universe, the Supreme being; puruṣāt = than the Purusha; na paraṁ kiñcit =

there is nothing higher; sā kāṣṭhā = the acme, the culmination; sā = that is; parā

gatiḥ = the final, ultimate Goal.

11. Beyond the Great Self is the Unmanifest; beyond the Unmanifest is the

Purusha (that which fills the universe). Beyond that Purusha there is nothing

higher. That is the end (of the journey); that is the final goal.


1.3.12

ଏଷ ସଠଵୟଷୁ ଭୂଠତଷୁ ଗୂଠଢୋଽଽତ୍ମୋ ନ ପ୍ରକୋଶଠତ । ଦୃଶୟଠତ ତ୍ଵଗ୍ରୟର୍ୋ ବୁଦ୍ଧୟୋ ସକୂ୍ଷ୍ମର୍ୋ ସକୂ୍ଷ୍ମଦଶଭିିିଃ ॥ ୧୨॥ एष सवेषु भूतषे ुगूढोऽऽत्मा ि प्रकाशत े। दृश्र्यत ेत्वग्र्र्यर्या बुद्ध्र्या सूक्ष्मर्या सूक्ष्मदमशवमभिः ॥ १२॥ spn: XII. This Atman (Self), hidden in all beings, does not shine forth; but It is

seen by subtle seers through keen and subtle understanding.

If It dwells in all living beings, why do we not see It? Because the ordinary

man's vision is too dull and distracted. It is visible to those alone whose intellect

has been purified by constant thought on the Supreme, and whose sight therefore

has become refined and sharpened. This keenness of vision comes only when all our

forces have been made one-pointed through steadfast practice of concentration

and meditation.

sr: THE METHOD OF YOGA

e ṣa sa rveṣu bhūte ṣu gū ḍho 'tmā na prakā śate |

dṛ śyate tvagrya yā bu ddhyā sū kṣmayā sūkṣma -darśi bhih || 12 ||

eṣa = this; ātmā = Self; gūḍhaḥ = is hidden; sarveṣu bhūteṣu = in all beings; na

= it does not; prakāśate = does not shine forth, it is not the content of conventional

thinking; tu = but; dṛśyate = it can be seen, realised; sūkṣma-darśibhih = by those

who can conceive of subtle, abstract concepts; buddhyā = by the intellect; agryayā

= which is sharp, pointed; sūkṣmayā = and subtle.

12. The Self, though hidden in all beings, is not apparent. But can be conceived

by those subtle seers, through their sharp and subtle intelligence.


1.3.13

ର୍ଠଚ୍ଛଦ୍ଵୋଙ୍ମନସୀ ପ୍ରୋଜ୍ଞସ୍ତଦୟଠଚ୍ଛଜ୍ଜ୍ଜ୍ଞୋନ ଆତ୍ମନ ି। ଜ୍ଞୋନମୋତ୍ମନ ିମହତ ିନରି୍ଠଚ୍ଛତ୍ତଦୟଠଚ୍ଛଚ୍ଛୋନ୍ ଆତ୍ମନ ି॥ ୧୩॥ र्यच्छेद्वाङ्कमिसी प्राज्ञवतद्र्यच्छेज्ज्ञाि आत्मनि । ज्ञािमात्मनि महनत निर्यच्छेत्तद्र्यच्छेच्छा्त आत्मनि ॥ १३॥ spn: XIII. A wise man should control speech by mind, mind by intellect, intellect by

the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self).

Here Yama gives the practical method to be followed if one

wishes to realize the Supreme. The word "speech" stands for all the senses. First,

therefore, a man must control his outgoing senses by the mind. Then the mind must

be brought under the control of the discriminative faculty; that is, it must be

withdrawn from all sense-objects and cease to waste its energies on nonessential

things. The discriminative faculty in turn must be controlled by the higher

individual intelligence and this must be governed wholly by the Supreme

Intelligence.

sr: ya cched vā ma nasī prā jñas tad ya cchej jñā na-ā tmani |

jñā nam ā tmani maha ti ni ya cche t ta d-yacchecchā nta-ātmani || 13 ||

prājñaḥ = the wise one, endowed with discriminating wisdom; yacchet =

should merge; vāk = speech [representing all the organs]; manasī = in the mind; tat

= that [mind]; yacchet = should merge; jñāna-ātmani = in the intellect; [which is the

“self” as it were of all the organs]; jñānam = the intellect; niyacchet = should be

dissolved; mahati ātmani = in the Great Self, the First Born - Hiranyagarbha; tat =

that ; yacchet = should be merged; śānta-ātmani = into the tranquil Self = the

Ocean of Great Peace.

13. One endowed with intuitive wisdom should restrain speech in mind; the mind

shouldbe merged into the intellect. The intellect should be merged into the

Collective Self. That, one should then merge into the Tranquil Self.


1.3.14

ଉତ୍ତଷି୍ତ ଜୋଗ୍ରତ ପ୍ରୋପୟ ଵରୋନ୍ନଠିବୋଧତ । କ୍ଷୁରସୟ ଧୋରୋ ନଶିତିୋ ଦୁରତୟର୍ୋ ଦୁଗୟଂ ପଥସ୍ତତ୍କଵଠର୍ୋ ଵଦନ୍ ି॥ ୧୪॥ उवत्तष्ठत जाग्रत प्रातर्य वरास््िबोधत । िुरवर्य धारा निमशता दरुत्र्यर्या दगु ंपथवतत्कवर्यो वदस््त ॥ १४॥ spn: XIV. A rise! Awake! Having reached the Great Ones (illumined Teachers), gain

understanding. The path is as sharp as a razor, impassable and difficult to travel,

so the wise declare.

This is the eternal call of the wise: Awake from the slumber of ignorance!

Arise and seek out those who know the Truth, because only those who have direct

vision of Truth are capable of teaching It. Invoke their blessing with a humble

spirit and seek to be instructed by them. The path is very difficult to tread. No

thoughtless or lethargic person can safely travel on it. One must be strong,

wakeful and persevering.

sr: utti ṣṭhata jā grata prā pya va rān ni bodha ta |

kṣura sya dhārā ni śitā dura tya yā du rgam pa thas tat ka vayo vadanti || 14 ||

uttiṣṭhata = arise; jāgrata = awake, be vigilant; prāpya varān = having

obtained the boons, nibodhata = realise, comprehend them; kṣurasya dhārā = like

the edge of a razor; niśitā = being sharpened; duratyayā = impassable; kavayaḥ =

the seers, poets, enlightened ones; vadanti = declare; durgam = difficult to

traverse; tat = is that; pathaḥ = path.

14. Arise, awake, having obtained your boons, realise (them). Sharp as the edge

of a razor and hard to cross, difficult to tread is that path (so) sages declare.


1.3.15 ଅଶବ୍ଦମସ୍ପଶୟମରୂପମଵୟର୍ଂ ତଥୋଽରସଂ ନତିୟମଗନ୍ଵଚ୍ଚ ର୍ତ୍ । ଅନୋଦୟନନ୍ଂ ମହତିଃ ପରଂ ଧୁଵଂ ନଚିୋର୍ୟ ତନ୍ ମତୁୃୟମଖୁୋତ୍ ପ୍ରମଚୁୟଠତ ॥୧୫॥ अशब्दमवपशवमरूपमव्र्यर्यं तथाऽरसं नित्र्यमग्धवच्ि र्यत ्। अिाद्र्यि्तं महतिः परं ध्रुवं नििाय्र्य त्मतृ्रु्यमुखात ्प्रमुच्र्यत े॥ १५॥ spn: XV. Knowing That which is soundless, touchless, formless, undecaying; also

tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the

Unmanifested: (knowing That) man escapes from the mouth of death. The Ruler of Death defines here the innermost essence of our being. Because of its

extreme subtlety, it cannot be heard or felt or smelled or tasted like any ordinary object. It never

dies. It has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes

from death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point

where he can reveal to him the secret of death. The boy had thought that there was a place where

he could stay and become immortal. But Yama shows him that immortality is a state of

consciousness and is not gained so long as man clings to name and form, or to perishable objects.

What dies? Form. Therefore the formful man dies; but not that which dwells within. Although

inconceivably subtle, the Sages have always made an effort through similies and analogies to give

some idea of this inner Self or the God within. They have described It as beyond mind and speech;

too subtle for ordinary perception, but not beyond the range of purified vision.

sr: a śabdam a sparśam a rūpam avyayam tathā 'rasaṁ ni tyam a gandhavac ca yat |

a nādy-a nantam ma hata ḥ paraṁ dhru va ṁ ni cāyya tam mṛ tyu-mu khāt pramucyate ||15||

Nicāyya = realising, tam = that (Self) that is: aśabdam = non-sound,

soundless; asparśam = touchless, arūpam = formless; avyayam = undiminishing,

undecaying and therefore eternal; tathā = and also; arasaṁ = tasteless; nityam =

eternal; agandhavat = odourless; ca yat = and which anādi = beginningless; anantam =

endless; mahataḥ paraṁ = higher than the principle of intelligence; dhruvaṁ =

stable, constant; pramucyate = one is liberated; = from the mouth of death.

15. One is freed from the mouth of death by discerning that Paramātman( –

through meditation) which is devoid of sound, beyond touch and without form,

undecaying, which is likewise, tasteless, eternal, odourless, without beginning &

without end, distinct from mahat (jīva), ever constant.


1.3.16

ନୋଚଠିକତମପୁୋଖୟୋନଂ ମତୁୃୟଠପ୍ରୋକ୍ତଁ ସନୋତନମ୍ । ଉକ୍ତଵୋ ଶୁତ୍ଵୋ ଚ ଠମଧୋଵୀ ର୍ବ୍ହ୍ମଠ ୋଠକ ମହୀର୍ଠତ ॥ ୧୬॥ िाचिकेतमुपाख्र्यािं मतृ्रु्यप्रोक्तँ सिातिम ्। उक्त्वा श्रुत्वा ि मेधावी र्ब्ह्मलोके महीर्यत े॥ १६॥ spn: XVI. The intelligent man, who has heard and repeated the ancient story of

Nachiketas, told by the Ruler of Death, is glorified in the world of Brahman.

sr: nā cike tam u pākhyā na ṁ mṛ tyu-pro ktaguṁ sa nāta nam | u ktvā śru tvā ca medhā vī

bra hma-lo ke ma hīya te || 16 ||

uktvā = telling, relating; ca śrutvā = and listening to; upākhyānam sanātanam =

the eternal anecdote; nāciketam = of naciketas; mṛtyu-proktaṁ = spoken to by

Death; medhāvī = the intelligent person; mahīyate = is magnified, glorified; brahma-

loke = in the world of Brahma.

16. Relating and hearing this eternal anecdote of Naciketas, taught by Death, an

intelligent person is glorified in the world of Brahma.


1.3.17

ର୍ ଇମଂ ପରମଂ ଗୁହୟଂ ଶ୍ରୋଵଠର୍ଦ୍ ର୍ବ୍ହ୍ମସଂସଦ ି। ପ୍ରର୍ତିଃ ଶ୍ରୋଦ୍ଧକୋଠ ଵୋ ତଦୋନନ୍ୟୋର୍ କ ପଠତ । ତଦୋନନ୍ୟୋର୍ କ ପତ ଇତ ି॥ ୧୭॥ र्य इमं परमं गुह्रं्य श्रावरे्यद् र्ब्ह्मसंसहद । प्रर्यतिः श्राद्धकाले वा तदाि्त्र्यार्य कल्पत े। तदाि्त्र्यार्य कल्पत इनत ॥ १७॥ spn: XVII. He who with devotion recites this highest secret of immortality before

an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral

ceremonies), gains everlasting reward, he gains everlasting reward.

sr: ya i maṁ para maṁ gu hya ṁ śrāva yed bra hma-sa ṁsadi | pra yata ḥ śrāddha -kāle vā ta d

āna ntyāya kalpa te | ta d āna ntyāya kalpa tā i ti || 17 ||

yaḥ = whoever; śrāvayed = causes to be recited; imam = this; paramaṁ

guhyaṁ = supreme secret doctrine; brahma-saṁsadi = in an assembly of brahmins;

prayataḥ = after becoming purified; vā = or; śrādddha-kāle = at the time of the

ceremonies for the dead; tat = that funeral ceremony; kalpate = becomes

conducive; ānantyāya = to an eternal result.

17. Whoever shall arrange the recitation of this supreme secret before an

assembly of Brahmanas after purification, or devoutly at the time of the

ceremonies for the dead, this will prepare (him for) eternity.

ଇତ ିକୋ ଠକୋପନଷିଦ ିପ୍ରଥମୋଧ୍ୟୋଠର୍ ତୃତୀର୍ୋ ଵଲ୍ଲୀ ॥ इनत काठकोपनिषहद प्रथमाध्र्यारे्य ततृीर्या वल्ली ॥ Thus ends Kathopanishad Chaper one Valli three.


Kathopanishat: Part II Canto (Valli) I (2.1) 2.1.1

ପରୋଞ୍ଚ ିଖୋନ ିଵୟତୃଣତ୍ ସ୍ଵର୍ମୂ୍ଭ- ସ୍ତମୋତ୍ପ୍ରୋଙ ପଶୟତ ିନୋନ୍ରୋତ୍ମନ୍ । କଶି୍ଚଦ୍ଧୀରିଃ ପ୍ରତୟଗୋତ୍ମୋନଠମୈକ୍ଷ- ଦୋଵୃତ୍ତଚକ୍ଷୁରମତୃତ୍ଵମିଚ୍ଛନ୍ ॥ ୧॥ परास्ञ्ि खानि व्र्यतणृत ्ववर्यम्भू- वतवमात्पराङ्कपश्र्यनत िा्तरात्मि ्। कस्श्िद्धीरिः प्रत्र्यगात्मािमैि- दावतृ्तििुरमतृत्वममच्छि ्॥ १॥ spn: I. The Self-existent created the senses out-going; for this reason man sees

the external, but not the inner Atman (Self). Some wise man, however, desiring

immortality, with eyes turned away (from the external) sees the Atman within.

In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the

Self. Now he shows the reason why the Self is not seen by the majority. It is because man's mind is

constantly drawn outward through the channels of his senses, and this prevents his seeing the inner

Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the

vision of the undying Self. sr: THE SELF IS NOT TO BE SOUGHT THROUGH THE SENSES

pa rāñci khāni vya tṛṇa t svayambhūs- ta smāt parā ṅ paśyati nā ntarā tman | ka ścid

dhī raḥ pra tyag-ā tmānam aikṣad ā vṛtta -cakṣur a mṛta tvam icchan || 1 ||

svayambhūḥ = the self-born Being; parāñci = outgoing; khāni = the orifices;

vyatṛṇat = pierced; tasmāt = therefore; paśyati = one looks; parāk = outwards; na

antarātman = not within oneself; kaścit dhīraḥ = some [rare] wise discriminating

person; icchan = desiring; amṛtatvam = immortality, one's true nature, freedom

from suffering; āvṛtta-cakṣuḥ = turned the gaze inward, looked within the mind;

pratyak-ātmānam = the indwelling Self; aikṣat = saw.

1. The self-‐existent Lord pierced the openings [of the senses] outward;

therefore one looks outward and not within oneself. Some wise person, however,

desiring immortality, turned the gaze inward, and saw the indwelling Self.


2.1.2

ପରୋଚିଃ କୋମୋନନୁର୍ନ୍ ିବୋ ୋ- ଠସ୍ତ ମଠୃତୟୋର୍ୟନ୍ ିଵତିତସୟ ପୋଶମ୍ । ଅଥ ଧୀରୋ ଅମତୃତ୍ଵଂ ଵଦିତି୍ଵୋ ଧୁଵମଧୁଠଵଷିଵହ ନ ପ୍ରୋଥୟର୍ଠନ୍ ॥ ୨॥ पराििः कामाििुर्यस््त बाला- वत ेमतृ्र्योर्यवस््त ववततवर्य पाशम ्। अथ धीरा अमतृत्वं ववहदत्वा ध्रुवमध्रुवेस्ष्वह ि प्राथवर्य्त े॥ २॥ spn: II. Children (the ignorant) pursue external pleasures; (thus) they fall into the

wide- spread snare of death. But the wise, knowing the nature of immortality, do

not seek the permanent among fleeting things.

Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting

and the permanent, set their hearts on the changeable things of this world; hence they entangle

themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering.

To such, death must seem a reality because they identify themselves with that which is born and

which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the

charm of the phenomenal world and do not seek for permanent happiness among its passing

enjoyments.

sr: parā caḥ kāmān a nuya nti bā lā s te mṛ tyor ya nti vi tata sya pāśam |

atha dhī rā a mṛta tvaṁ vidi tvā dhru vam a dhruveṣv iha na prārtha yante || 2 ||

bālāḥ = the children, immature people; anuyanti = they pursue; parācaḥ kāmān

= the external objects of desire; te = they; yanti = become entangled; pāśam = in

the noose, snare; mṛtyoḥ = of death; vitatasya = spread far and wide everywhere;

atha = hence; dhīrāḥ = those who are wise and discriminating; viditvā = having

known; amṛtatvaṁ = the immortality; na prārthayante = do not aspire after or pray

for; dhruvam = the abiding, stable, permanent; adhruveṣu = in that which is

impermanent; iha = here is this samsāra.

2. The childish pursue outward pleasures. They become entangledin the snare

of ever-‐present death. The wise, however, aware of immortality, do not seek

permanence in things which are impermanent.


2.1.3

ଠର୍ନ ରୂପଂ ରସଂ ଗନ୍ଂ ଶବ୍ଦୋନ୍ ସ୍ପଶୟୋꣳଶ୍ଚ ଠମୈଥନୁୋନ୍ । ଏଠତଠନୈଵ ଵଜିୋନୋତ ିକମିତ୍ର ପରଶିଷିୟଠତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୩॥ रे्यि रूपं रसं ग्धं शब्दाि ्वपशावꣳश्ि मैथुिाि ्। एतिेैव ववजािानत ककमत्र पररमशष्र्यत े। एतद्वै तत ्॥ ३॥ spn: III. That by which one knows form, taste, smell, sound, touch and sense

enjoyments, by That also one knows whatever remains (to be known). This verily is

That (which thou hast asked to know).

sr: yena rū paṁ ra saṁ ga ndha ṁ śa bdān spa rśāṁś ca maithu nān | ete nai va vi jānā ti ki m

atra pari śiṣya te | e tad vai tat || 3 ||

yena = that by which; vijānāti = know clearly; rūpaṁ = colour; rasaṁ = taste;

gandhaṁ = smell; śabdām = sound; sparśāṁ = touch; ca = and; maithunān = pleasure

derived from sex; etena eva = through this [Self] only; kim = what; atra = in this

world; pariśiṣyate = remains; etat vai tat = this is indeed that.

3. That by which [one perceives] form, taste, smell, sounds andsexual pleasure,

by that alone one perceives. What is there that remains [unknown to it]?

This[self], verily, is that [which is attainable].


2.1.4

ସ୍ଵପନୋନ୍ଂ ଜୋଗରତିୋନ୍ଂ ଠଚୋଠଭୌ ଠର୍ନୋନୁପଶୟତ ି। ମହୋନ୍ଂ ଵଭୁିମୋତ୍ମୋନଂ ମତ୍ଵୋ ଧୀଠରୋ ନ ଠଶୋଚତ ି॥ ୪॥ ववतिा्तं जागररता्तं िोभौ रे्यिािुपश्र्यनत । महा्तं ववभुमात्मािं मत्वा धीरो ि शोिनत ॥ ४॥ spn: IV. That by which a mortal perceives, both in dream and in waking, by knowing

that great all-pervading Atman the wise man grieves no more.

In these verses the teacher tries to make plain that all knowledge, as well as all

sense perception, in every state of consciousness--sleeping, dreaming or waking--is

possible only because the Self exists. There can be no knowledge or perception

independent of the Self. Wise men, aware of this, identify themselves with their

Higher Self and thus transcend the realm of grief.

sr: svapnānta ṁ jāga ritā nta ṁ co bhau ye nānu paśya ti |

mahānta ṁ vibhu m ātmā na m ma tvā dhī ro na śoca ti || 4 ||

yena = That by which; anupaśyati = one perceives; svapnāntaṁ = the content

of dreams; jāgaritāntaṁ = the content of the waking state; ca-ubhau = both of

them; matvā = having realised; mahāntaṁ = the great; vibhum = all-pervading;

ātmānam = Self; dhīraḥ = the wise person; na śocati = does not grieve.

4. Having meditated uponthe great omnipresent Self(paramātma), that by

which one perceives both dream states and waking states, the wise one does not

grieve.


2.1.5

ର୍ ଇମଂ ମଧ୍ଵଦଂ ଠଵଦ ଆତ୍ମୋନଂ ଜୀଵମନ୍କିୋତ୍ । ଈଶୋନଂ ଭୂତଭଵୟସୟ ନ ତଠତୋ ଵଜୁିଗୁପ୍ସ୍ଠତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୫॥ र्य इमं मध्वदं वेद आत्मािं जीवमस््तकात ्। ईशाि ंभूतभव्र्यवर्य ि ततो ववजुगुतसत े। एतद्वै तत ्॥ ५॥ spn: V. He who knows this Atman, the honey-eater (perceiver and enjoyer of

objects), ever near, as the lord of the past and future, fears no more. This verily is

That. sr: THE INDIVIDUAL SELF, ETC., ARE ONE WITH THE 'UNIVERSAL

ya i mam madhva daṁ ve da ā tmāna ṁ jīva m anti kāt |

ī śānam bhūta -bhavya sya na tato viju gupsate | e tad vai tat || 5 ||

yaḥ = anyone who; veda = knows; antikāt = proximity; imam = this; ātmānaṁ =

Self; jīvam = the sustainer of the vital energies; madhvadaṁ = the enjoyer of the

results of actions; īśānam = the ruler; bhūta-bhavyasya = of the past and the

future [and also the present]; tataḥ = thereafter [knowing which]; na vijugupsate =

fears nothing (shrinks away from); etat vai tat = this is indeed that.

5. One who knows this Self[jīvātman], the experiencer of the results of

actions, as the supporter of life, close at hand, and the Lord of the past and the

future– fears nothing. This, verily, is that.


2.1.6

ର୍ିଃ ପୂଵୟଂ ତପଠସୋ ଜୋତମଦ୍ଭୟିଃ ପୂଵୟମଜୋର୍ତ । ଗୁହୋଂ ପ୍ରଵଶିୟ ତଷି୍ନ୍ଂ ଠର୍ୋ ଭୂଠତଭିଵୟୟପଶୟତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୬॥ र्यिः पूव ंतपसो जातमद्भ्र्यिः पूववमजार्यत । गुहा ंप्रववश्र्य नतष्ठ्तं र्यो भूतमेभव्र्यवपश्र्यत । एतद्व ैतत ्॥ ६॥ spn: VI. He who sees Him seated in the five elements, born of Tapas (fire of

Brahman), born before water; who, having entered the cave of the heart, abides

therein --this verily is That.

This verse indicates that He, the Great Self, is the cause of all created objects. According to the

Vedas, His first manifestation was Brahma, the Personal God or Creator, born of the fire of

wisdom. He existed before the evolution of the five elements-- earth, water, fire, air and ether;

hence He was "born before water." He is the Self dwelling in the hearts of all creatures.

sr: yaḥ pū rvaṁ tapa so jā tam a dbhyaḥ pū rvam a jāyata |

gu hām pra viśya tiṣṭha nta m yo bhūte bhir vya paśya ta | e tad vai tat || 6 ||

yaḥ = anyone [desirous of liberation] who; vyapaśyata = sees; pūrvaṁ jātam =

the First-born (Hiranyagarbha); yaḥ = who; ajāyata = was born; tapasaḥ = from

austerity [contemplation]; pūrvam = earlier; adbhyaḥ = than water; bhūtebhiḥ =

associated with the elements; guhām praviśya = having entered into the heart of all

beings; tiṣṭhantam = exists; etat vai tat = this is indeed That.

6. One who sees the First-‐Born (Hiraṇya-‐garbha); born before the waters

and the other elements, from consciousness; who exists, having entered the secret

place [the heart/mind of all beings] and looked forth through beings. This, verily, is

that.


2.1.7

ର୍ୋ ପ୍ରୋଠଣନ ସଂଭଵତୟଦତିଠିଦୟଵତୋମର୍ୀ । ଗୁହୋଂ ପ୍ରଵଶିୟ ତଷି୍ନ୍ୀଂ ର୍ୋ ଭୂଠତଭିଵୟୟଜୋର୍ତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୭॥ र्या प्राणेि संभवत्र्यहदनतदेवतामर्यी । गुहा ंप्रववश्र्य नतष्ठ्तीं र्या भूतमेभव्र्यवजार्यत । एतद्व ैतत ्॥ ७॥ spn: VII. He who knows Aditi, who rises with Prana (the Life Principle), existent in

all the Devas; who, having entered into the heart, abides there; and who was born

from the elements--this verily is That.

This verse is somewhat obscure and seems like an interpolated amplification of the preceding verse.

sr: yā prāne na sambha vaty adi tir deva tāma yī | gu hām pra viśya tiṣṭha ntī ṁ yā bhūte bhir

vya jāyata | e tad vai tat || 7 ||

yā aditiḥ = That Aditi; devatāmayī = comprising all the gods; sambhavati = is

born, arises; prāṇena = with the life-force; guhām = in the secret place; praviśya =

having entered; tiṣṭhantī = exists; yā = which; bhūtebhiḥ = in association with the

beings or elements; vyajāyata = took birth; etad vai tat = this is indeed That.

7. She who arises with life (prāṇa), Aditi, the Mother of the gods, who exists,

having entered the secret place [of the heart], who was born with beings, This,

verily, is that.


2.1.8

ଅରଠଣୟୋନହିଠିତୋ ଜୋତଠଵଦୋ ଗଭୟ ଇଵ ସଭୃୁଠତୋ ଗଭିଣୀଭିିଃ । ଦଠିଵ ଦଠିଵ ଈଠଡ୍ୟୋ ଜୋଗଵୃଦି୍ଭହୟଵଷିମଦି୍ଭମୟନୁଠଷୟଭିରଗି୍ନିଃ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୮॥ अरण्र्योनिवहहतो जातवेदा गभव इव सुभतृो गमभवणीमभिः । हदवे हदवे ईड्र्यो जागवृद्मभहवववष्मद्मभमविुष्रे्यमभरस्ग्ििः । एतद्व ैतत ्॥ ८॥ spn: VIII. Tje all-seeing fire which exists hidden in the two sticks, as the foetus is

well-guarded in the womb by the mother, (that fire) is to be worshipped day after

day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is

That.

Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices the altar fire

was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because

fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by

all seekers after Truth, whether they followed the path of meditation or the path of rituals.

sr: ara ṇyor ni hito jāta-ve dā ga rbha i va subhṛto ga rbhiṇī bhiḥ | di ve di va ī ḍyo jā gṛva dbhir

ha viṣma dbhir ma nuṣye bhir agniḥ | e tad vai tat || 8 ||

jāta-vedāḥ = Agni, the omniscient one; nihitaḥ = is hidden; araṇyoḥ = in the

two fire-sticks; subhṛtaḥ = well-protected; garbha iva = like a foetus; garbhiṇībhiḥ

= by pregnant women; agniḥ = that Agni; īḍyaḥ = is worthy of adoration or

contemplation; dive dive = every day; manuṣyebhiḥ = by those human beings;

jāgṛvadbhiḥ = who are awake, vigilant, mindful, aware; haviṣmadbhiḥ = through

oblations or contemplation; etad vai tat = this is indeed That.

8. Agni, the all-‐knower, concealed in the fire-‐sticks, like the foetus well

protected by pregnant women, should be daily adored by the vigilant ones with

oblations. This, verily, is that.

(** This verse is quoted from Sama Veda I.1.8.7; see also R.V. III. 29. 2.)


2.1.9

ର୍ତଠଶ୍ଚୋଠଦତ ିସଠୂର୍ୟୋଽସ୍ତଂ ର୍ତ୍ର ଚ ଗଚ୍ଛତ ି। ତଂ ଠଦଵୋିଃ ସଠଵୟଽପିତୋସ୍ତଦୁ ନୋଠତୟତ ିକଶ୍ଚନ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୯॥ र्यतश्िोदेनत सूर्योऽवतं र्यत्र ि गच्छनत । तं देवािः सवेऽवपवतावतद ुिात्रे्यनत कश्िि । एतद्वै तत ्॥ ९॥ spn: IX. From whence the sun rises, and whither it goes at setting, upon That all

the Devas depend. No one goes beyond That. This verily is That.

sr: yata ś codeti śū ryo ’sta m yatra ca gaccha ti |

taṁ de vās sa rve a rpitās tad u nātye ti kaścana | e tad vai tat || 9 ||

yataḥ ca = that from which; udeti = rises; śuryaḥ = the Sun; yatra = where;

astam gacchati = sets, day after day; taṁ = on that (the Self); devāḥ sarve = all the

gods; — fire in the divine context and speech in the personal context; arpitāḥ = are

established, fixed; tat u = that indeed; na kaḥ cana = nobody whosoever; ātyeti =

transcends = ceasing to be identified with It; etat vai tat = this verily is that.

9. Whence the sun rises and where it goes to rest; in it are all gods founded

and no one ever goes beyond that. This verily, is that.

(**See Atharva Veda X. 18.16; BU. 1:5:23.)


2.1.10

ର୍ଠଦଠଵହ ତଦମତୁ୍ର ର୍ଦମତୁ୍ର ତଦନିଵହ । ମଠୃତୟୋିଃ ସ ମତୁୃୟମୋଠପନୋତ ିର୍ ଇହ ନୋଠନଵ ପଶୟତ ି॥ ୧୦॥ र्यदेवेह तदमुत्र र्यदमुत्र तदस््वह । मतृ्र्योिः स मतृ्रु्यमातिोनत र्य इह िािेव पश्र्यनत ॥ १०॥ spn: X. What is here (in the visible world), that is there (in the invisible); he who

sees difference (between visible and invisible) goes from death to death.

sr: FAILURE TO COMPREHEND THE ESSENTIAL UNITY OF BEING IS THE CAUSE

OF RE-BIRTH

yad e veha tad amutra ya d amu tra ta d anvi ha |

mṛ tyos sa mṛtyu m āpno ti ya iha nāne va paśyati || 10 ||

yat eva iha = whatever is here; tat = that is; amutra = there; yat = whatever

is; amutra = there; tat anu iha = likewise here; mṛtyoḥ = from death; mṛtyum = to

death; sa āpnoti = he goes; yaḥ = who; iha = here; nānā iva = like seperativeness;

paśyati = sees.

10. Whatever is here, that is there. Whatever is there, that too, is here.

Whoever perceives anything like seperativeness here goes from death to death. Commentary

“.........fundamental principle in Hindu metaphysics is “as above – so below”

(yathā brahmāṇḍa tathā piṇḍāṇḍa). .... .... .....


2.1.11

ମନଠସୈଠଵଦମୋପ୍ତଵୟଂ ଠନହ ନୋନୋଽସି୍ତ କଂିଚନ । ମଠୃତୟୋିଃ ସ ମତୁୃୟଂ ଗଚ୍ଛତ ିର୍ ଇହ ନୋଠନଵ ପଶୟତ ି॥ ୧୧॥ मिसैवेदमाततव्र्यं िेह िािाऽस्वत ककंिि । मतृ्र्योिः स मतृ्रंु्य गच्छनत र्य इह िािेव पश्र्यनत ॥ ११॥ spn: XI. By mind alone this is to be realized. There is no difference whatever

(between visible and invisible). He who sees difference here (between these) goes

from death to death.

In the sight of true wisdom, there is no difference between the creator and the created. Even

physical science has come to recognize that cause and effect are but two aspects of one

manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from

death to death; because he clings to external forms which are perishable. Only the essence which

dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and

invisible, however, cannot be acquired through sense-perception. It can only be attained by the

purified mind.

sr: mana saiveda m āpta vya ṁ ne ha nānā ‘sti ki ñcana |

mṛ tyos sa mṛtyu ṁ gaccha ti ya iha nāne va paśyati || 11 ||

idam = this [Brahman] āptavyatṁ = is to be realised, obtained; manasā eva =

through the mind indeed — through hearing the teachings from a teacher,

reflecting and then realising; iha = here in this world; nānā = seperativeness; kim-

cana na asti = not even the slightest exits; saḥ = that person; yaḥ = who; iha nāna

iva paśyati = who sees seperativeness here; mṛtyoḥ mṛtyuṁ gacchati = goes from

death to death.

11. By contemplation alone is this to be realised. There is no seperativeness

here. Whoever perceives anything like seperativeness here, goes from death to

death. In these two verses, the Supreme Brahman is declared to be homogenous and free from all

difference. The multiplicity of the world does not touch the unity of the Supreme

Brahman.

sarva-bhūtastham ātmānaṁ sarva-bhūtāni cātmani | īkṣate yoga-yuktātmā sarvatra sama-

darśanaḥ || Gita 6.29. With the mind harmonised by Yoga one sees equality everywhere;

one sees one's Self as abiding in all beings and all beings in one's own Self.


2.1.12

ଅଙୁ୍ଗଷ୍ମୋତ୍ରିଃ ପୁରୁଠଷୋ ମଧ୍ୟ ଆତ୍ମନ ିତଷି୍ତ ି। ଈଶୋନଂ ଭୂତଭଵୟସୟ ନ ତଠତୋ ଵଜୁିଗୁପ୍ସ୍ଠତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୧୨॥ अङ्कगुष्ठमात्रिः पुरुषो मध्र्य आत्मनि नतष्ठनत । ईशाि ंभूतभव्र्यवर्य ि ततो ववजुगुतसत े। एतद्वै तत ्॥ १२॥ spn: XII. The Purusha (Self), of the size of a thumb, resides in the middle of the

body as the lord of the past and the future, (he who knows Him) fears no more.

This verily is That.

The seat of the Purusha is said to be the heart, hence It "resides in the middle of the body."

Although It is limitless and all-pervading, yet in relation to Its abiding-place It is represented as

limited in extension, "the size of a thumb." This refers really to the heart, which in shape may be

likened to a thumb. s light is everywhere, yet we see it focused in a lamp and believe it to be there

only; similarly, although the life-current flows everywhere in the body, the heart is regarded as

peculiarly its seat.

sr: THE ETERNAL LORD ABIDES IN ONE'S SELF

a gu ṣṭha-mātraḥ pu ruṣo madhya ātma ni tiṣṭhati |

ī śāno bhūta -bhavya sya na tato viju gupsate | e tad vai tat || 12 ||

puruṣaḥ = That Being; aṅguṣṭha-mātraḥ = the size of a thumb; tiṣṭhati =

exists, resides; madhya ātmani = in the body; īśāna = the Ruler; bhūta-bhavyasya =

of the past and the future; tataḥ = thereafter [knowing which]; na vijugupsate =

fears nothing; etat vai tat = this verily is that.

12. The person of the size of a thumb resides in the middle of the body. After

knowing him who is the lord of the past and the future, one fears nothing(or -‐ is

disgusted by nothing). This, verily, is that.


2.1.13

ଅଙୁ୍ଗଷ୍ମୋତ୍ରିଃ ପୁରୁଠଷୋ ଠଜୟୋତରିଵିୋଧୂମକିଃ । ଈଶୋଠନୋ ଭୂତଭଵୟସୟ ସ ଏଵୋଦୟ ସ ଉ ଶ୍ଵିଃ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୧୩॥ अङ्कगुष्ठमात्रिः पुरुषो ज्र्योनतररवाधूमकिः । ईशािो भूतभव्र्यवर्य स एवाद्र्य स उ श्विः । एतद्वै तत ्॥ १३॥ spn: XIII. That Purusha, of the size of a thumb, is like a light without smoke, lord

of the past and the future. He is the same today and tomorrow. This verily is That.

In this verse the teacher defines the effulgent nature of the Soul, whose light is pure like a flame

without smoke. He also answers the question put by Nachiketas as to what happens after death, by

declaring that no real change takes place, because the Soul is ever the same.

sr: a gu ṣṭha-mātraḥ pu ruṣo jyotir i vādhū makaḥ |

ī śāno bhūta -bhavya sya sa evā dya sa u śva ḥ | e tad vai tat || 13 ||

puruṣaḥ = That Being; aṅguṣṭha-mātraḥ = the size of a thumb;, jyotiḥ iva = like

a flame; adhūmakaḥ = without smoke; īśāna = the Ruler; bhūta-bhavyasya = of the

past and the future; saḥ = he; eva = indeed; adya = now, in all beings; u = and; saḥ =

He will [exists]; śvaḥ = even tomorrow; etat vai tat = this verily is that.

13. The person of the size of a thumb is like a flame without smoke. He is the

lord of the past and the future. He is the same today and the same tomorrow. This,

verily is that.


2.1.14

ର୍ଠଥୋଦକଂ ଦୁଠଗୟ ଵୃଷ୍ଟଂ ପଵୟଠତଷୁ ଵଧିୋଵତ ି। ଏଵଂ ଧମୟୋନ୍ ପଥୃକ୍ ପଶୟଂସ୍ତୋଠନଵୋନୁଵଧିୋଵତ ି॥ ୧୪॥ र्यथोदकं दगेु वषृ्टं पववतषेु ववधावनत । एव ंधमावि ्पथृक् पश्रं्यवतािेवािुववधावनत ॥ १४॥ spn: XIV. As rain water, (falling) on the mountain top, runs down over the rocks on

all sides; similarly, he who sees difference (between visible forms) runs after them

in various directions.

sr: THE RESULTS OF SEEING VARIETY AND UNITY

yatho dakam durge vṛ ṣṭam pa rvate ṣu vi dhāva ti |

e vaṁ dharmān pṛ thak paśya ṁs tā n evā nu-vi dhāva ti || 14 ||

yathā = just as; udakam = water; vṛṣṭam = pours down; durge = on an

inaccessible place, on a height; vidhāvati = flows; parvateṣu = over hills, mountains;

evaṁ = in this way; paśyan = viewing; dharmān = things; pṛthak = differently,

seperately; anuvidhāvati = he runs after; tān = them; eva = only, even;

14. As water rained upon an inaccessible height flows down in various ways

among the hills; so one who views things as seperate runs after them

(distractedly).


2.1.15

ର୍ଠଥୋଦକଂ ଶୁଠଦ୍ଧ ଶୁଦ୍ଧମୋସକି୍ତଂ ତୋଦୃଠଗଵ ଭଵତ ି। ଏଵଂ ମଠୁନଵଜିୋନତ ଆତ୍ମୋ ଭଵତ ିଠଗୌତମ ॥ ୧୫॥ र्यथोदकं शुद्धे शुद्धमामसक्तं तादृगेव भवनत । एव ंमुिेवववजाित आत्मा भवनत गौतम ॥ १५॥ spn: XV. O Gautama (Nachiketas), as pure water poured into pure water becomes

one, so also is it with the Self of an illumined Knower (he becomes one with the

Supreme).

sr: yatho dakaṁ śuddhe śu ddham ā siktaṁ tā dṛg e va bhavati | e vaṁ mu ner vi jāna ta ā tmā

bha vati gauta ma || 15 ||

yathā = just as; śuddham = pure; udakam = water; śuddhe = in pure; āsiktaṁ =

poured; bhavati = becomes; tādṛk eva = of exactly the same quality; evaṁ = thus;

muneḥ = the seer, one who meditates; vijānata = understanding; ātmā = the Self;

bhavati = becomes; gautama = O Gautama.

15. As pure water poured into pure waterremains the very same, so the Self, O

Gautama, of the meditator who has understanding becomes (one with the

Supreme).

ଇତ ିକୋ ଠକୋପନଷିଦ ିଦ୍ଵତିୀର୍ୋଧ୍ୟୋଠର୍ ପ୍ରଥମୋ ଵଲ୍ଲୀ ॥ इनत काठकोपनिषहद द्ववतीर्याध्र्यारे्य प्रथमा वल्ली ॥ Thus ends Kathopanishad Chapter two Valli one


Part II Canto (Valli) II (2.2) 2.2.1

ପୁରଠମକୋଦଶଦ୍ଵୋରମଜସୟୋଵକ୍ରଠଚତସିଃ । ଅନୁଷ୍ୋର୍ ନ ଠଶୋଚତ ିଵମିକୁ୍ତଶ୍ଚ ଵମିଚୁୟଠତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୧॥ पुरमेकादशद्वारमजवर्यावक्रिेतसिः । अिुष्ठार्य ि शोिनत ववमुक्तश्ि ववमुच्र्यत े। एतद्व ैतत ्॥ १॥ spn: I. The city of the Unborn, whose knowledge is unchanging, has eleven gates.

Thinking on Him, man grieves no more; and being freed (from ignorance), he attains

liberation. This verily is That. This human body is called a city with eleven gates, where the eternal unborn Spirit dwells. These

gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower apertures, and

the imperceptible opening at the top of the head. The Self or Atman holds the position of ruler in

this city; and being above the modifications of birth, death and all human imperfections, It is not

affected by the changes of the physical organism. As the intelligent man through constant thought

and meditation realizes the splendour of this Supreme Spirit, he becomes free from that part of

his nature which grieves and suffers, and thus he attains liberation.

sr: THE INDIVIDUAL SELF

pu ram e kādaśa-dvāram a jasyā -vakra -ceta saḥ |

a nuṣṭhā ya na śoca ti vi mukta śca vi mucya te | e tad vai tat || 1 ||

puram = a city; ekādaśa-dvāram =possessed of 11 gates; ajasya = of the

Birthless One; avakra-cetasaḥ = of the One whose knowledge is not crooked;

anuṣṭhāya = ruling, guiding or meditating upon That; na = does not; śocati = grieve,

experience sorrow; vimuktaḥ ca = and being freed; vimucyate = is liberated indeed;

etad vai tat = this verily is that.

1. [There is] a city of eleven gates [belonging to] the unborn One, of uncrooked

intelligence. By meditating upon it one does not grieve and being freed is freed

indeed. This, verily is that.


2.2.2

ହଁସିଃ ଶୁଚଷିଦ୍ଵସରୁୋନ୍ରକି୍ଷସଦ୍- ଠହୋତୋ ଠଵଦଷିଦତଥିିଦୟୁ ଠରୋଣସତ୍ । ନୃଷଦ୍ଵରସଦୃତସଠଦ୍ଵୟୋମସଦ୍ ଅବ୍ଜୋ ଠଗୋଜୋ ଋତଜୋ ଅଦି୍ରଜୋ ଋତଂ ବୃହତ୍ ॥ ୨॥ हँसिः शुचिषद्वसुरा्तररिसद्- होता वेहदषदनतचथदुवरोणसत ्। िषृद्वरसदृतसद्व्र्योमसद् अब्जा गोजा ऋतजा अहिजा ऋतं बहृत ्॥ २॥ spn: II. He is the sun dwelling in the bright heaven; He is the air dwelling in space;

He is the fire burning on the altar; He is the guest dwelling in the house. He dwells

in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the

ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born

in sacrifice, (all that) is born on mountains. He is the True and the Great.

sr: ha guṁsaś śu ciṣad vasu r antari kṣasad hotā vedi ṣad ati thir duroṇa sat | nṛ ṣad va ra sad

ṛ ta sad vyo ma sad a bjā go jā ṛ ta jā a dri jā ṛ taṃ bṛ hat || 2 ||

haṁsaḥ = a swan, the Supreme Mover (ham = to go); śuci + sad = a dweller in

the pure place ie sky; vasuḥ = all pervader; antarikṣa-sad = a dweller in the

intermediate region of the sky; hotā = the sacrificial fire or the priest; vediṣat =

the dweller upon the sacrificial altar; atithiḥ = the guest; duroṇasat = that is within

the drona vessel; nṛṣat =a dweller among humans; varasat = a dweller among among

the gods; ṛtasat = a dweller in Truth or Cosmic Order; vyomasat = a dweller in

space; abjā = born in the waters; gojā = born in the earth; ṛtajā = born of sacrifice;

adrijā = born in the mountains (rivers etc); ṛtam = immutable in nature; bṛhat = the

great.

2. He is the swan (Sun) in the sky, the pervader in the space (between earth

and heaven), the priest at the altar, the guest in the sacrificial jar (house). He

dwells in humans, in gods, inthe Cosmic Order (Rta) and in the sky. He is (all that is)

born of water, sprung from the earth, born of Cosmic Order, born of mountain. He

is the true and the great.


2.2.3

ଊଧ୍ଵୟଂ ପ୍ରୋଣମନୁ୍ନର୍ତୟପୋନଂ ପ୍ରତୟଗସୟତ ି। ମଠଧ୍ୟ ଵୋମନମୋସୀନଂ ଵଠିଶ୍ଵ ଠଦଵୋ ଉପୋସଠତ ॥ ୩॥ ऊध्व ंप्राणमु्िर्यत्र्यपािं प्रत्र्यगवर्यनत । मध्रे्य वामिमासीिं ववश्वे देवा उपासत े॥ ३॥ spn: III. He it is who sends the (in-coming) Prana (life-breath) upward and throws

the (out-going) breath downward. Him all the senses worship, the adorable Atman,

seated in the centre (the heart).

sr: ū rdhva m prāṇa m unnayaty apā nam pratya g asyati | madhye vā mana m, āsī na ṁ vi śve

de vā u pāsate || 3 ||

unnayati = he leads higher up; ūrdhvam = upward [from the heart chakra];

prāṇam = the expiration; apānam = the inspiration; pratyak asyati = thrusts

forward; vāmanam = the adorable one or the Dwarf; madhye āsīnaṁ = seated in the

middle; viśve = all; devāḥ = the gods; upāsate = worship.

3. Brahman leads the out-‐breath upward, he impels inwards the in-‐breath,

the dwarf who is seated in the middle (of the lotus of the heart), all the gods

adore.


2.2.4

ଅସୟ ଵରିଂସମୋନସୟ ଶରୀରସ୍ଥସୟ ଠଦହନିିଃ । ଠଦହୋଦ୍ଵମିଚୁୟମୋନସୟ କମିତ୍ର ପରଶିଷିୟଠତ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୪॥ अवर्य ववस्रंसमािवर्य शरीरवथवर्य देहहििः । देहाद्ववमुच्र्यमािवर्य ककमत्र पररमशष्र्यत े। एतद्व ैतत ्॥ ४॥ spn: IV. When this Atman, which is seated in the body, goes out (from the body),

what remains then? This verily is That.

sr: a sya vi sraṁsa -māna sya śa rīra sthasya dehi naḥ |

dehā d vi mucya māna sya ki m atra pari śiṣya te | e tad vai tat || 4 ||

asya dehinaḥ śarīrasthasya = of this embodied one ie. the Self which is in the

physical body; visraṁsamānasya = as it gets loosened or detached; vimucyamānasya

dehāt = as it gets freed from the body; kim = what; pariśiṣyate = remains; atra =

here; etat vai tat = this verily is That.

4. When the embodied self that dwells within the body slips off and is released

from the body, what is there that remains? This, verily, is that.


2.2.5

ନ ପ୍ରୋଠଣନ ନୋପୋଠନନ ମଠତୟୟୋ ଜୀଵତ ିକଶ୍ଚନ । ଇତଠରଣ ତୁ ଜୀଵନ୍ ିର୍ମିଠନ୍ନତୋଵୁପୋଶି୍ରଠତୌ ॥ ୫॥ ि प्राणेि िापािेि मत्र्यो जीवनत कश्िि । इतरेण तु जीवस््त र्यस्वम्िेतावुपाचश्रतौ ॥ ५॥ spn: V. No mortal lives by the in-coming breath (Prana) or by the out-going breath

(Apana), but he lives by another on which these two depend.

sr: na prāṇe na nā pāṇe na ma rtyo jī vati kaśca na | i tare ṇa tu jīva nti ya sminn etāv

u pāśri tau || 5 ||

na prāṇena na apāṇena = neither through the function of exhaling nor

inhaling; kaḥ cana martyaḥ = [does] any mortal being; jīvati = live; tu = but; itareṇa =

by another (something else); jīvanti = [do] they live; yasmin = that upon which; etāu

= these two (inspiration and expiration); upāśritau = are dependant.

5. A mortal whosoever he may be, does not liveby any outbreath or inbreath.

But by another do they all live on which these (lifebreaths) both depend.


2.2.6

ହନ୍ ତ ଇଦଂ ପ୍ରଵକ୍ଷୟୋମି ଗୁହୟଂ ର୍ବ୍ହ୍ମ ସନୋତନମ୍ । ର୍ଥୋ ଚ ମରଣଂ ପ୍ରୋପୟ ଆତ୍ମୋ ଭଵତ ିଠଗୌତମ ॥ ୬॥ ह्त त इदं प्रवक्ष्र्यामम गुह्रं्य र्ब्ह्म सिातिम ्। र्यथा ि मरणं प्रातर्य आत्मा भवनत गौतम ॥ ६॥ spn: VI. O Gautama (Nachiketas), I shall declare unto thee the secret of the

eternal Brahman and what happens to the Self after death.

sr: REBIRTH

hanta – ta i daṁ pra vakṣyā mi gu hyam bra hma sa nāta nam | yathā ca mara ṇam prā pya

ā tmā bha vati gauta ma || 6 ||

hanta = well, now again; gautama = O Gautama; te = to you; pravakṣyāmi = I

will relate, tell; idaṁ = this; guhyam = secret, mystery; brahma sanātanam = of the

eternal Brahman; maraṇam prāpya = after having attained death; yathā = how; ātmā

= the Self; bhavati = becomes, fares.

6. Well, O Gautama. I shall explain to you the mystery ofBrahman, the eternal,

and also how the Self fares, after the coming of death.


2.2.7

ଠର୍ୋନମିଠନୟ ପ୍ରପଦୟଠନ୍ ଶରୀରତ୍ଵୋର୍ ଠଦହନିିଃ । ସ୍ଥୋଣୁମଠନୟଽନୁସଂର୍ନ୍ ିର୍ଥୋକମୟ ର୍ଥୋଶୁତମ୍ ॥ ୭॥ र्योनिम्रे्य प्रपद्र्य्त ेशरीरत्वार्य देहहििः । वथाणुम्रे्यऽिुसंर्यस््त र्यथाकमव र्यथाश्रुतम ्॥ ७॥ spn: VII. Some Jivas (individual Souls) enter wombs to be embodied; others go into

immovable forms, according to their deeds and knowledge. This text shows the application of the law of cause and effect to all forms of life. The thoughts

and actions of the present life determine the future birth and environment.

sr: yoni m a nye pra padya nte śa rīra tvāya dehi naḥ |

sthāṇu m a nye'nu samya nti ya thā ka rma ya thā śru tam || 7 ||

anye dehinaḥ = some Selves [after death]; śarīratvāya = in order to become

embodied; yonim prapadyante = take refuge in wombs; anye = others; anusamyanti =

follow, enter into; sthāṇum = the stationary things like plants etc; yathā karma =

each in accordance with the deeds done; yathā śrutam = and in accordance with

their knowledge, awareness.

7. Some Selves enter into a womb for embodiment; others enter stationary

objects according to their deeds and according to their knowledge.


2.2.8

ର୍ ଏଷ ସଠୁପ୍ତଷୁ ଜୋଗତ ିକୋମଂ କୋମଂ ପୁରୁଠଷୋ ନମିିମୋଣିଃ । ତଠଦଵ ଶୁକ୍ରଂ ତଦର୍ହ୍ମ ତଠଦଵୋମତୃମଚୁୟଠତ । ତମିଁଠଲ୍ଲୋକୋିଃ ଶି୍ରତୋିଃ ସଠଵୟ ତଦୁ ନୋଠତୟତ ିକଶ୍ଚନ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୮॥ र्य एष सुततषेु जागनतव कामं कामं पुरुषो निममवमाणिः । तदेव शुकं्र तद्र्ब्ह्म तदेवामतृमुच्र्यत े। तस्वमँल्लोकािः चश्रतािः सवे तद ुिात्रे्यनत कश्िि । एतद्व ैतत ्॥ ८॥ spn: VIII. The Being who remains awake while all sleep, who grants all desires, That

is pure, That is Brahman, That alone is said to be immortal. On That all the worlds

rest. None goes beyond That. This verily is That.

sr: ya e ṣa su pteṣu jāga rti kā mam kā mam pu ruṣo nirmimāṇaḥ | tad e va śu kraṁ tad

bra hma tad e vāmṛ tam u cyate |

tasmi n lo kāś śri tās sa rve ta d u nā tyeti kaśca na | e tad vai tat || 8 ||

yaḥ eṣaḥ = He who; jāgarti = remains awake; supteṣu = when the functions of

the body sleep; nirmimāṇaḥ = shaping; kāmam kāmam = desire after desire; puruṣaḥ

= the Person, Being; tat eva = that indeed is; śukraṁ = white, pure; tat brahma =

that itself is Brahman; tat eva ucyate = that indeed is said to be; amṛtam =

immortal, indestructable; tasmin = on it; sarve lokāh śritāh = all the worlds are

fixed, have their support and existence; na kaḥ cana = no one; tat u atyeti = ever

goes beyond That; etat vai tat = this verily is That.

8. That Being who is awake in those that sleep, shaping desire after desire,

that, indeed is the pure. That is Brahman, that indeed is called the immortal. In it

all the worlds are fixed and no one ever goes beyond it. This, verily, is That.


2.2.9

ଅଗି୍ନର୍ୟଠଥୈଠକୋ ଭୁଵନଂ ପ୍ରଵଠିଷ୍ଟୋ ରୂପଂ ରୂପଂ ପ୍ରତରୂିଠପୋ ବଭୂଵ । ଏକସ୍ତଥୋ ସଵୟଭୂତୋନ୍ରୋତ୍ମୋ ରୂପଂ ରୂପଂ ପ୍ରତରୂିଠପୋ ବହଶି୍ଚ ॥ ୯॥ अस्ग्िर्यवथैको भुविं प्रववष्टो रूपं रूपं प्रनतरूपो बभूव । एकवतथा सववभूता्तरात्मा रूपं रूपं प्रनतरूपो बहहश्ि ॥ ९॥ spn: IX. As fire, though one, having entered the world, becomes various according

to what it burns, so does the Atman (Self) within all living beings, though one,

become various according to what it enters. It also exists outside.

sr: THE INNER SELF IS BOTH IMMANENT & TRANSCENDENT

a gnir ya thaiko bhu vana ṁ pravi ṣṭo rū paṁ rū paṁ pra ti-rū po babhūva |

eka s tathā sarva-bhū tānta r-ātmā rū paṁ rū paṁ pra ti-rū po bahiś ca || 9 ||

yathā = just as; agniḥ = fire; ekaḥ = is one; praviṣṭaḥ = having entered;

bhuvanam = this world; rūpaṁ rūpaṁ = in conformity with each form [of combustible

material]; prati rūpaḥ babhūva = takes on that form; tathā = similarly; sarva-

bhūtāntar-ātmā = the Self that is in all beings; ekaḥ = though only one; rūpaṁ rūpaṁ

= in conformity with each form [of physical body]; prati rūpaḥ = assumes that

shape; bahiḥ ca = and yet it is outside [like space].

9. As fire which is one, entering this world becomes varied in shape according

to the object (it burns), so also the one Self within all beings becomes varied

according to whatever (it enters) and also exists outside (them all).


2.2.10

ଵୋରୁ୍ର୍ୟଠଥୈଠକୋ ଭୁଵନଂ ପ୍ରଵଠିଷ୍ଟୋ ରୂପଂ ରୂପଂ ପ୍ରତରୂିଠପୋ ବଭୂଵ । ଏକସ୍ତଥୋ ସଵୟଭୂତୋନ୍ରୋତ୍ମୋ ରୂପଂ ରୂପଂ ପ୍ରତରୂିଠପୋ ବହଶି୍ଚ ॥ ୧୦॥ वारु्यर्यवथैको भुविं प्रववष्टो रूपं रूपं प्रनतरूपो बभूव । एकवतथा सववभूता्तरात्मा रूपं रूपं प्रनतरूपो बहहश्ि ॥ १०॥ spn: X. As air, though one, having entered the world, becomes various according to

what it enters, so does the Atman within all living beings, though one, become

various according to what it enters. It also exists outside. By using these similies of fire and air, the teacher tries to show Nachiketas the subtle quality of

the great Self, who, although one and formless like air and fire, yet assumes different shapes

according to the form in which It dwells. But, being all-pervading and unlimited, It cannot be

confined to these forms; therefore it is said that It also exists outside all forms.

sr: vā yur-ya thaiko bhu vana ṁ pravi ṣṭo rū paṁ rū paṁ pra ti-rū po babhūva | eka s tathā sarva-bhū tānta r-

ātmā rū paṁ rū paṁ pra ti-rū po bahiś ca || 10 ||

yathā = just as; vāyuḥ = air; ekaḥ = is one; praviṣṭaḥ = having entered; bhuvanam = this world;

rūpaṁ rūpaṁ = in conformity with each form [it enters]; prati rūpaḥ babhūva = fills that form; tathā

= similarly; sarva-bhūtāntar-ātmā = the Self that is in all beings; ekaḥ = though only one; rūpaṁ

rūpaṁ = in conformity with each form [of physical body]; prati rūpaḥ = assumes that shape; bahiḥ ca

= and yet it is outside [like space].

10. As air which is one, entering this world becomes varied in shape according to the object (it

fills), so also the one Self within all beings becomes varied according to whatever (it fills) and also

exists outside (them all).


2.2.11

ସଠୂର୍ୟୋ ର୍ଥୋ ସଵୟଠ ୋକସୟ ଚକ୍ଷୁିଃ ନ ିପୟଠତ ଚୋକ୍ଷୁଠଷୈବୟୋହୟଠଦୋଠଷୈିଃ । ଏକସ୍ତଥୋ ସଵୟଭୂତୋନ୍ରୋତ୍ମୋ ନ ିପୟଠତ ଠ ୋକଦୁିଃଠଖନ ବୋହୟିଃ ॥ ୧୧॥ सूर्यो र्यथा सववलोकवर्य ििुिः ि मलतर्यत ेिािुषैबावह्र्यदोषैिः । एकवतथा सववभूता्तरात्मा ि मलतर्यत ेलोकदिुःखेि बाह्र्यिः ॥ ११॥ spn: XI. As the sun, the eye of the whole world, is not defiled by external

impurities seen by the eyes, thus the one inner Self of all living beings is not

defiled by the misery of the world, being outside it. The sun is called the eye of the world because it reveals all objects. As the sun may shine on the

most impure object, yet remain uncontaminated by it, so the Divine Self within is not touched by

the impurity or suffering of the physical form in which it dwells, the Self being beyond all bodily

limitations. sr: sūryo yathā sarva-lo kasya cakṣur na lipya te cakṣuṣair bā hya-do ṣaiḥ | eka s tathā sarva-bhū tāntar-

ā tmā na lipya te loka-du ḥkena bāhyaḥ || 11 ||

yathā = just as; sūryaḥ = the Sun; sarva-lokasya cakṣuḥ = the eye of the entire universe; na

lipyate = is not tainted or defiled; cakṣuṣaiḥ bāhya-doṣaiḥ = by the external faults seen by the eye

such as physical dirt or ritual impurity; tathā = similarly; ekaḥ = though one; sarva-bhūtāntar-ātmā =

the Self within all beings; na lipyate = is not tainted; loka-duḥkena = by the suffering of the world;

bāhyaḥ = as It (the Self) is beyond the world.

11. Just as the sun, the eye of the whole world, is not defiled by the external faults seen by

the eye, even so, the One within all beings is not tainted by the sorrow of the world, as It is outside

(the world).


2.2.12

ଏଠକୋ ଵଶୀ ସଵୟଭୂତୋନ୍ରୋତ୍ମୋ ଏକଂ ରୂପଂ ବହୁଧୋ ର୍ିଃ କଠରୋତ ି। ତମୋତ୍ମସ୍ଥଂ ଠର୍ଽନୁପଶୟନ୍ ିଧୀରୋିଃ ଠତଷୋଂ ସଖୁଂ ଶୋଶ୍ଵତଂ ଠନତଠରଷୋମ୍ ॥ ୧୨॥ एको वशी सववभूता्तरात्मा एकं रूपं बहुधा र्यिः करोनत । तमात्मवथं रे्यऽिुपश्र्यस््त धीरािः तषेां सुखं शाश्वतं िेतरेषाम ्॥ १२॥ spn: XII. There is one ruler, the Self of all living beings, who makes the one form

manifold; the wise who perceive Him seated within their Self, to them belongs

eternal bliss, not to others.

sr: e ko va śī sarva-bhū tānta r-ātmā eka ṁ rūpam ba hudhā yaḥ karoti |

tam ā tmastham ye 'nupa śyanti dhīrās te sāṁ su khaguṁ śāsva taṁ netareṣām || 12 ||

ekaḥ = the Supreme Reality is one; vaśī = the ruler or controller; sarva-

bhūtāntar-ātmā = the inner Self of all beings; yaḥ = he who; karoti = makes; ekam =

one; rūpam = form; bahudhā = manifold; tam ātmastham = Him residing in the

individual Self; ye dhīra = those wise persons who; anupaśyanti = perceive, realise;

teṣāṁ = to them; sukhaṁ śāśvataṁ = eternal happinss; na itareṣām = not for others

[who are non-discriminating].

12. There is one ruler, the Self within all things, who makes the one form

manifold. The wise who perceive him within their Self, to them belongs eternal

happiness, not to others.


2.2.13

ନଠିତୟୋଽନତିୟୋନୋଂ ଠଚତନଠଶ୍ଚତନୋନୋମ୍ ଏଠକୋ ବହୂନୋଂ ଠର୍ୋ ଵଦିଧୋତ ିକୋମୋନ୍ । ତମୋତ୍ମସ୍ଥଂ ଠର୍ଽନୁପଶୟନ୍ ିଧୀରୋିଃ ଠତଷୋଂ ଶୋନ୍ିିଃ ଶୋଶ୍ଵତୀ ଠନତଠରଷୋମ୍ ॥ ୧୩॥ नित्र्योऽनित्र्यािां िेतिश्िेतिािाम ् एको बहूिां र्यो ववदधानत कामाि ्। तमात्मवथं रे्यऽिुपश्र्यस््त धीरािः तषेां शास््तिः शाश्वती िेतरेषाम ्॥ १३॥ spn: XIII. Eternal among the changing, consciousness of the conscious, who, though

one, fulfils the desires of many: the wise who perceive Him seated within their

Self, to them belongs eternal peace, not to others.

sr: ni tyo'ni tyānāṁ ce tana ś cetanānām e ko ba hūnāṁ yo vi dadhā ti kāmān | tam

ā tmastham ye ’nu paśyanti dhīrās te sāṁ śāntiś śā śvatī netareśām || 13 ||

nityaḥ = the eternal; anityānāṁ = amongst the transient; impermanent;

cetanaḥ = the conscious; cetanānām = amongst the conscious [all beings from

Brahma downwards]; ekaḥ = the one; bahūnām = amid the many; yaḥ = who; vidadhāti

= arranges diversely; kāmān = the desires, the desirable things; tam ātmastham =

Him residing in the individual Self; ye dhīra = those wise persons who; anupaśyanti =

perceive, realise; teṣāṁ = to them; śāntiḥ śāśvatī = eternal peace; na itareṣām = not

for others [who are non-discriminating].

13. The one eternal amid the transient, the conscious amid the conscious, the

one amid many, who grants their desires, to the wise who perceive Him as abiding in

the Self, to them is eternal peace and to no others.


2.2.14

ତଠଦତଦତି ିମନୟଠନ୍ଽନଠିଦୟଶୟଂ ପରମଂ ସଖୁମ୍ । କଥଂ ନୁ ତଦ୍ଵଜିୋନୀର୍ୋଂ କମି ୁଭୋତ ିଵଭିୋତ ିଵୋ ॥ ୧୪॥ तदेतहदनत म्र्य्तऽेनिदेश्रं्य परमं सुखम ्। कथं िु तद्ववजािीर्यां ककमु भानत ववभानत वा ॥ १४॥ spn: XIV. They (the wise) perceive that indescribable highest bliss, saying, This is

That. How am I to know It? Does It shine (by Its own light) or does It shine (by

reflected light)?

sr: tad e tad i ti manyante'ni rdeśya ṁ para maṁ su kham | katha ṁ nu tad vi jānī yāṁ ki m u

bhā ti vi bhāti vā || 14 ||

tat = that [knowledge of the Self]; anirdeśyam = indescribable; paramaṁ

sukham = of the nature of supreme bliss; etat iti = this is that; manyante =

consider; kathaṁ nu = how indeed; vijānīyām = may I know it; kim u tat bhāti = does

it shine of itself; vibhāti vā = or shine in reflection;

14. “This is that” and thus they recognise, the ineffable Supreme Bliss. How

then may I come to know this? Does it illume (of itself) or is it illuminated (in

reflection)?


2.2.15

ନ ତତ୍ର ସଠୂର୍ୟୋ ଭୋତ ିନ ଚନ୍ଦ୍ରତୋରକଂ ଠନମୋ ଵଦୁିୟଠତୋ ଭୋନ୍ ିକୁଠତୋଽର୍ମଗି୍ନିଃ । ତଠମଵ ଭୋନ୍ମନୁଭୋତ ିସଵୟଂ ତସୟ ଭୋସୋ ସଵୟମିଦଂ ଵଭିୋତ ି॥ ୧୫॥ ि तत्र सूर्यो भानत ि ि्ितारकं िेमा ववद्रु्यतो भास््त कुतोऽर्यमस्ग्ििः । तमेव भा्तमिुभानत सव ं तवर्य भासा सववममदं ववभानत ॥ १५॥ spn: XV. The sun does not shine there, nor the moon, nor the stars; nor do these

lightnings shine there, much less this fire. When He shines, everything shines

after Him; by His light all is lighted.

sr: na ta tra sū ryo bhā ti na candra -tārakaṁ ne mā vidyu to bhānti ku to'ya m agniḥ | tam

e va bhāntam a nubhā ti sarva ṁ ta sya bhā sā sa rvam ida ṁ vibhāti || 15 ||

tatra = there [in Brahman which is one's own Self]; sūryaḥ = the Sun; na

bhāti = does not shine; na = neither; candra-tārakam = the moon and stars; imāḥ

vidyutaḥ = these flashes of lightening; na bhānti = do not shine; kutaḥ ayam agniḥ =

how therefore, this fire [that is seen by us]; sarvaṁ anubhāti = everything that

gives light or heat; tam eva bhāntam = That [Supreme being] indeed shines; tasya =

through his; bhāsā = effulgence; sarvam idaṁ vibhāti = all this shines.

15. The sun illumines not there, nor the moon and the stars, these lightnings

shine not, how then could this fire? Everything illuminates only after that

illumination. His effulgence illumines all this world.

ଇତ ିକୋ ଠକୋପନଷିଦ ିଦ୍ଵତିୀର୍ୋଧ୍ୟୋଠର୍ ଦ୍ଵତିୀର୍ୋ ଵଲ୍ଲୀ ॥ इनत काठकोपनिषहद द्ववतीर्याध्र्यारे्य द्ववतीर्या वल्ली ॥ Thus ends Kathopanishad Chapter two Valli two.


Part II Canto(Valli) III (2.3) 2.3.1

ଊଧ୍ଵୟମଠୂ ୋଽଵୋକ୍ ଶୋଖ ଏଠଷୋଽଶ୍ଵତ୍ଥିଃ ସନୋତନିଃ । ତଠଦଵ ଶୁକ୍ରଂ ତଦ୍ ର୍ବ୍ହ୍ମ ତଠଦଵୋମତୃମଚୁୟଠତ । ତମିଁଠଲ୍ଲୋକୋିଃ ଶି୍ରତୋିଃ ସଠଵୟ ତଦୁ ନୋଠତୟତ ିକଶ୍ଚନ । ଏତଠଦ୍ଵୈ ତତ୍ ॥ ୧॥ ऊध्ववमूलोऽवाक्शाख एषोऽश्वत्थिः सिातििः । तदेव शुकं्र तद्र्ब्ह्म तदेवामतृमुच्र्यत े। तस्वमँल्लोकािः चश्रतािः सवे तद ुिात्रे्यनत कश्िि । एतद्व ैतत ्॥ १॥ spn: I. This ancient Aswattha tree has its root above and branches below. That is

pure, That is Brahman, That alone is called the Immortal. All the worlds rest in

That. None goes beyond That. This verily is That. This verse indicates the origin of the tree of creation (the Samsara-Vriksha), which is rooted above

in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and

cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm--these

are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and

deathless. From the highest angelic form to the minutest atom, all created things have their origin

in Him. He is the foundation of the universe. There is nothing beyond Him.

sr: THE WORLD-TREE ROOTED IN BRAHMAN

ūrdhva -mūlo'vāk-śākha e so'śva tthas sa nāta nah | tad e va śu kraṁ tad bra hma tad e vāmṛ tam u cyate |

tasmi n lo kāś śri tās sa rve ta d u nā tyeti kaścana | e tad vai tat || 1 ||

esaḥ = this; aśvatthaḥ = sacred fig tree; ūrdhva-mūlaḥ = has its roots above; avāk-śākhaḥ =

downwards are its branches; sanātanaḥ = eternal; tat-eva = that indeed is; śukraṁ = white, pure,

resplendant; tat brahma = that is Brahman; tat-eva = that indeed is; amṛtam = immortal; ucyate = is

called; tasmin = on That; sarve lokāḥ = all the realms of existence; śṛitāḥ = are fixed, based; kaḥ-

cana na = nothing whatsoever; atyeti = exceeds, transcends; tat-u = that indeed; etat-vai tat = This

verily is that.

1. With the root above and the branches below (stands) this eternal fig tree. That (indeed) is

the pure; that is Brahman, that indeed, is called immortal. In it all the realms rest and nothing

whatsoever transcends it. This, verily, is that.


2.3.2

ର୍ଦଦିଂ କଂି ଚ ଜଗତ୍ ସଵୟଂ ପ୍ରୋଣ ଏଜତ ିନିିଃସତୃମ୍ । ମହଦ୍ଭର୍ଂ ଵଜ୍ରମଦୁୟତଂ ର୍ ଏତଦ୍ଵଦୁିରମତୃୋଠସ୍ତ ଭଵନ୍ ି॥ ୨॥ र्यहददं ककं ि जगत ्सव ंप्राण एजनत नििःसतृम ्। महद्भर्य ंवज्रमुद्र्यतं र्य एतद्ववदरुमतृावत ेभवस््त ॥ २॥ spn: II. Whatever there is in the universe is evolved from Prana and vibrates in

Prana. That is a mighty terror, like an upraised thunderbolt. They who know That

become immortal.

sr: THE GREAT FEAR

yad i daṁ ki ñca ja gat sa rva ṁ prā na e jati niḥsṛ tam |

ma had bhayaṁ va jram udya taṁ ya e tad vi dur a mṛtā s te bha vanti || 2 ||

prāne (sati), = the supreme Brahman, (being there); yat idaṁ kiñca jagat

sarvam = all this universe that there is; niḥśṛtam (sat), = having emerged; ejati =

and moves or acts; [That Brahman which is thus the cause of the origination etc;

is] mahat bhayam = greatly terrifying; vajram udyatam = like an upraised

thunderbolt; ya etat viduḥ = they who know this; amṛtas te bhavanti = they attain

immortality.

2. All this universe, whatever here exists, emerges from and moves in prāṇa

(Brahman). (It is) the great fear (like) the upraised thunderbolt. They that know

that become immortal.


2.3.3

ଭର୍ୋଦସୟୋଗି୍ନସ୍ତପତ ିଭର୍ୋତ୍ତପତ ିସରୂ୍ୟିଃ । ଭର୍ୋଦନି୍ଦ୍ରଶ୍ଚ ଵୋରୁ୍ଶ୍ଚ ମତୁୃୟଧୟୋଵତ ିପଞ୍ଚମିଃ ॥ ୩॥ भर्यादवर्यास्ग्िवतपनत भर्यात्तपनत सूर्यविः । भर्याहद्िश्ि वारु्यश्ि मतृ्रु्यधाववनत पञ्िमिः ॥ ३॥ spn: III. From fear of Him the fire burns, from fear of Him the sun shines. From

fear of Him Indra and Vayu and Death, the fifth, speed forth. Just as the body cannot live or act without the Soul, similarly nothing in the created world can exist

independent of Brahman, who is the basis of all existence. His position is like that of a king whom all

must obey; hence it is said that the gods of sun, moon, wind, rain, do His bidding. He is likened to an

upraised thunderbolt, because of the impartial and inevitable nature of His law, which all powers,

great or small, must obey absolutely.

sr: bha yād a sya agni s tapati bha yāt ta pati sūrya ḥ |

bhayā d i ndraś ca vāyu ś ca mṛ tyur dhā vati pañca maḥ || 3 ||

asya bhayāt = from fear of Him; agniḥ tapati = the fire burns; bhayāt = from

fear; sūryaḥ tapati = the Sun gives heat; bhayāt = from fear; indraḥ ca vāyuḥ =

Indra and Vayu; mṛtyuḥ ca = and Death; pañcamaḥ = the fifth; dhāvati = run, speed,

move fast.

3. Through fear of him, fire burns; through fear (of him) the sun gives heat;

through fear both Indra (the lord of the gods) and wind and Death, the fifth,

speed on their way.


2.3.4

ଇହ ଠଚଦଶକଦ୍ ଠବୋଦୁ୍ଧଂ ପ୍ରୋକ୍ଷରୀରସୟ ଵରିସିଃ । ତତିଃ ସଠଗୟଷୁ ଠ ୋଠକଷୁ ଶରୀରତ୍ଵୋର୍ କ ପଠତ ॥ ୪॥ इह िेदशकद्बोद्धुं प्रािरीरवर्य ववस्रसिः । ततिः सगेष ुलोकेषु शरीरत्वार्य कल्पत े॥ ४॥ spn: IV. If a man is not able to know Him before the dissolution of the body, then

he becomes embodied again in the created worlds. As soon as a man acquires knowledge of the Supreme, he is liberated; but if he fails to attain such

knowledge before his Soul is separated from the body, then he must take other bodies and return

again and again to this realm of birth and death, until through varied experience he realizes the

nature of the Supreme and his relation to Him.

sr PERCEPTION OF THE SELF

iha ced aśa kad bo ddhu ṁ prā k śarī rasya vi srasaḥ | tata s sa rveṣu loke ṣu śa rīra tvāya

kalpa te || 4 ||

cet = if; aśakat = one succeeds; boddhum = in knowing, realising; iha = here

and now; prāk śarīrasya visrasaḥ = before the disintegration of the body. [if one

does not succeed] tataḥ = then – because of that non-realisation; sarveṣu lokeṣu = in

the manifested or projected worlds of existence; śarīratvāya = for embodiment;

kalpate = one is considered suitable or fit.

4. If One is able to realise (Him) before the body falls away [one would be

freed from suffering]; [if not] one becomes fit for embodiment in the worlds of

being.


2.3.5

ର୍ଥୋଽଽଦଠଶୟ ତଥୋଽଽତ୍ମନ ିର୍ଥୋ ସ୍ଵଠପନ ତଥୋ ପିତୃଠ ୋଠକ । ର୍ଥୋଽପ୍ସ୍ ୁପରୀଵ ଦଦୃଠଶ ତଥୋ ଗନ୍ଵୟଠ ୋଠକ ଛୋର୍ୋତପଠର୍ୋରଵି ର୍ବ୍ହ୍ମଠ ୋଠକ ॥ ୫॥ र्यथाऽऽदश ेतथाऽऽत्मनि र्यथा ववतिे तथा वपतलृोके । र्यथाऽतसु परीव ददृशे तथा ग्धववलोके छार्यातपर्योररव र्ब्ह्मलोके ॥ ५॥ spn: V. As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in

the world of the fathers (departed spirits); as in water, so (is He seen) in the

world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the

world of Brahma (the Creator). When by means of a purified understanding one beholds God within, the image is distinct as in a

polished mirror; but one cannot have clear vision of the Supreme by attaining to the various realms

known as heavens, where one reaps the fruit of his good deeds. It is only by developing one's

highest consciousness here in this life that perfect God-vision can be attained.

sr: yathā ’’darśe tathā ’’tma ni yathā sva pne tathā pi tṛ-lo ke |

yathā ’psu parīva dadṛśe tathā ga ndharva -loke chā yā -ta pa yor i va bra hma-lo ke || 5 ||

yathā = as; ādarśe = in a mirror; tathā-ātmani = similarly in the self

(intellect); yathā svapne = as in a dream; tathā pitṛ-loke = similarly in the realm of

the ancestors; yathā apsu = as [a reflection] in water; pari iva dadṛśe = appears to

be without clear demarcation; hazy; tathā gandharva-loke = similarly in the realm

of the Gandharvas; chāyā-tapayoḥ iva = like shade and light; brahma-loke = in the

realm of Brahma.

5. As in a mirror, so [is Brahman seen] in one's self, as in a dream– so in the

world of the ancestors; as [an object] is seen [reflected] in water – so in the world

of the gandharvas; as shade and light in the world of Brahma.


2.3.6

ଇନ୍ଦ୍ରରି୍ୋଣୋଂ ପଥୃ ଗ ଭୋଵମଦୁର୍ୋସ୍ତମଠର୍ୌ ଚ ର୍ତ୍ । ପଥୃଗୁତ୍ପ୍ଦୟମୋନୋନୋଂ ମତ୍ଵୋ ଧୀଠରୋ ନ ଠଶୋଚତ ି॥ ୬॥ इस््िर्याणां पथृग्भावमुदर्यावतमर्यौ ि र्यत ्। पथृगुत्पद्र्यमािािा ंमत्वा धीरो ि शोिनत ॥ ६॥ spn: VI. Knowing that the senses are distinct (from the Atman) and their rising and

setting separate (from the Atman), a wise man grieves no more. A wise man never confounds the Atman, which is birthless and deathless, with that which has

beginning and end. Therefore, when he sees his senses and his physical organism waxing and waning,

he knows that his real Self within can never be affected by these outer changes, so he remains

unmoved.

sr: THE SELF/BODY DICHOTOMY

indri yāṇām pṛ thag-bhā vam udayā stamayau ca yat | pṛthag u tpadya mānānam ma tvā

dhī ro na śoca ti || 6 ||

indriyāṇām = of the senses – hearing, sight etc; pṛthak utpadyamānānam =

that are generated sepertely from their sources in the various subtle elements like

space etc; matvā = knowing through the process of discrimination; pṛthak bhāvam =

their separate natures dissimilar to the ātman; ca yat = and that; udayāstamayau =

rising and setting; dhīraḥ = the wise, intelligent person; na śocati = does not grieve

or experience suffering.

6. Knowing the separate nature of the senses, which originate separately (from

the various subtle elements) and (knowing also) that their rising and setting (are

separate), the wise one does not grieve.


2.3.7

ଇନ୍ଦ୍ରଠିର୍ଭୟିଃ ପରଂ ମଠନୋ ମନସିଃ ସତ୍ତ୍ଵମତୁ୍ତମମ୍ । ସତ୍ତ୍ଵୋଦଧି ମହୋନୋତ୍ମୋ ମହଠତୋଽଵୟକ୍ତମତୁ୍ତମମ୍ ॥ ୭॥ इस््िरे्यभ्र्यिः परं मिो मिसिः सत्त्वमुत्तमम ्। सत्त्वादचध महािात्मा महतोऽव्र्यक्तमुत्तमम ्॥ ७॥ spn: VII. Higher than the senses is the mind, higher than the mind is the intellect,

higher than the intellect is the great Atman, higher than the Atman is the

Unmanifested.

sr: i ndriye bhyaḥ pa ram ma no ma nasa s sattva m utta mam | sattvā d a dhi ma hān ā tmā

mahato 'vyakta m utta mam || 7 ||

indriyebhyaḥ param manaḥ = the mind is superior to the senses; manasas

sattvam uttamam = the “essence of the mind” is better than the mind; sattvāt adhi

mahān ātma = higher than the intellect is the Mahat or “great self”; mahataḥ

avyaktam uttamam = the unmanifest is superior to the “great self”.

7. The mind is superior to the sense-‐organs; above the mind is its essence

(intelligence); beyond the intelligence is the great Self (jīvātma); beyond the great

(self) is the unmanifest (antaryāmi).


2.3.8

ଅଵୟକ୍ତୋତୁ୍ତ ପରିଃ ପୁରୁଠଷୋ ଵୟୋପଠକୋଽ ିଙ୍ଗ ଏଵ ଚ । ର୍ଂ ଜ୍ଞୋତ୍ଵୋ ମଚୁୟଠତ ଜନୁ୍ରମତୃତ୍ଵଂ ଚ ଗଚ୍ଛତ ି॥ ୮॥ अव्र्यक्तात्त ुपरिः पुरुषो व्र्यापकोऽमलङ्कग एव ि । रं्य ज्ञात्वा मुच्र्यत ेज्तुरमतृत्वं ि गच्छनत ॥ ८॥ spn: VIII. Beyond the Unmanifested is the all-pervading and imperceptible Being

(Purusha). By knowing Him, the mortal is liberated and attains immortality. This division of the individual into senses, mind, intellect, self-consciousness, undifferentiated

creative energy and the Absolute Self is explained in the commentary of verse XI, Part Third.

sr: a vyaktā t tu pa raḥ pu ru ṣo vyā pako 'li ga eva ca |

yaṁ jñā tva mucya te ja ntu r a mṛta tvaṁ ca gaccha ti || 8 ||

avyaktāt tu paraḥ puruṣaḥ = the Purusha is superior to the unmanifest;

vyāpakaḥ = He is all-pervasive; aliṅgaḥ = having no identifying sign; eva ca = indeed

(emphasis); yaṁ jñātva = having known whom; jantuḥ = a person; mucyate = is

liberated from all bonds [of ignorance]; gacchati amṛtatvaṁ ca = attains

immortality as well.

8. Beyond the unmanifest is the Purusha, all-‐pervading and without any

identifying mark whatever. By knowing whom, a person is liberated andachieves

deathlessness.


2.3.9

ନ ସଂଦୃଠଶ ତଷି୍ତ ିରୂପମସୟ ନ ଚକ୍ଷୁଷୋ ପଶୟତ ିକଶ୍ଚଠନୈନମ୍ । ହୃଦୋ ମନୀଷୋ ମନସୋଽଭି କ୍ ୃ(କଲ)ୃଠପ୍ତୋ ର୍ ଏତଦ୍ଵଦୁିରମତୃୋଠସ୍ତ ଭଵନ୍ ି॥ ୯॥ ि संदृश ेनतष्ठनत रूपमवर्य ि ििुषा पश्र्यनत कश्ििैिम ्। हृदा मिीषा मिसाऽमभक्लतृतो र्य एतद्ववदरुमतृावत ेभवस््त ॥ ९॥ spn: IX. His form is not to be seen. No one can see Him with the eye. He is

perceived by the heart, by the intellect and by the mind. They who know this

become immortal. The Supreme, being formless, cannot be discerned by the senses, hence all knowledge of Him must

be acquired by the subtler faculties of heart, intellect and mind, which are developed only through

the purifying practice of meditation.

sr: na sa ndṛśe tiṣṭhati rūpa m asya na cakṣu ṣā paśyati kaśca n-ainam |

hṛ dā ma nī ṣā mana sā ’bhiklṛ pto ya e tad vi dur a mṛtā s te bha vanti || 9 ||

asya rūpam = His [Brahman's or the Atman's] form; na tiṣṭhati = does not

exist; saṁdṛśe = as an object of vision or perception; na kaḥ cana = nobody; paśyati

= perceives; enam = this {Self or Brahman] cakṣuṣā = with the physical eye or the

other senses; hṛdā = by the heart; manīṣā = by the intellect, intuitive vision; manasā

= by mind; abhiklṛptaḥ = when it is revealed or apprehended; ya etat viduḥ = those

who know this fact; te = they; amṛtāḥ bhavanti = become deathless.

9. Not within the field of vision stands this form. No one soever sees Him with

the eye. By heart, by intuitive thought, by mind apprehended, they who know Him

become immortal.


2.3.10

ର୍ଦୋ ପଞ୍ଚୋଵତଷି୍ଠନ୍ ଜ୍ଞୋନୋନ ିମନସୋ ସହ । ବୁଦ୍ଧଶି୍ଚ ନ ଵଠିଚଷ୍ଟଠତ ତୋମୋହୁିଃ ପରମୋଂ ଗତମି୍ ॥ ୧୦॥ र्यदा पञ्िावनतष्ठ्त ेज्ञािानि मिसा सह । बुद्चधश्ि ि वविेष्टत ेतामाहुिः परमां गनतम ्॥ १०॥ spn: X. When the five organs of perception become still, together with the mind,

and the intellect ceases to be active: that is called the highest state. The teacher now shows Nachiketas the process by which the transcendental vision can be attained.

he out-going senses,--seeing, hearing, smelling, touching, tasting; the restless mind and the

intellect: all must be indrawn and quieted. The state of equilibrium thus attained is called the

highest state, because all the forces of one's being become united and focused; and this inevitably

leads to supersensuous vision.

sr: yadā pa ñcāva tiṣṭhante jñānā ni mana sā saha |

buddhi ś ca na vice ṣṭate tā m āhu ḥ para mām ga tim || 10 ||

yadā = when; pañca jñānāni = the five sources of knowledge eyes etc; manasā

saha = together with the mind which collates the data they gather; avatiṣṭhante =

are at rest, have ceased to fluctuate; ca buddhiḥ = and also the intellect

characterised by determination; na viceṣṭate= does not engage in activites; tām =

that state [of quiescence]; āhuḥ = is called; paramām gatim = the highest state.

10. When the five cognitive senses together with the mind cease (from their

normal activities) and the intellect itself does not stir, that, they say, is the

highest state.


2.3.11

ତୋଂ ଠର୍ୋଗମିତ ିମନୟଠନ୍ ସ୍ଥିରୋମନି୍ଦ୍ରରି୍ଧୋରଣୋମ୍ । ଅପ୍ରମତ୍ତସ୍ତଦୋ ଭଵତ ିଠର୍ୋଠଗୋ ହ ିପ୍ରଭଵୋପୟଠର୍ୌ ॥ ୧୧॥ तां र्योगममनत म्र्य्त ेस्वथराममस््िर्यधारणाम ्। अप्रमत्तवतदा भवनत र्योगो हह प्रभवातर्यर्यौ ॥ ११॥ spn: XI. This firm holding back of the senses is what is known as Yoga. Then one

should become watchful, for Yoga comes and goes. Yoga literally means to join or to unite the lower self with the Higher Self, the object with the

subject, the worshipper with God. In order to gain this union, however, one must first disunite

oneself from all that scatters the physical, mental and intellectual forces; so the outgoing

perceptions must be detached from the external world and indrawn. When this is accomplished

through constant practice of concentration and meditation, the union takes place of its own accord.

But it may be lost again, unless one is watchful.

sr: tām yoga m iti manyante sthi rām i ndriya -dhāraṇām | apra ma ttas ta dā bhavati yo go

hi prabha vāp-ya yau || 11 ||

tām = that state; sthirām indriya-dhāranam = the steady control of the 10

senses; iti = this; manyante = they consider; yogam = to be Yoga; bhavati = one

becomes; apramattaḥ = undistracted; with careful concentration; tadā = then, at

the time of yoga practice; yogaḥ hi prabhavā apyayau = expands and contracts,

subject to growth and decay.

11. This, the steady control of the senses is considered to be Yoga. Then one

becomes undistracted for Yoga comes and goes.


2.3.12

ଠନୈଵ ଵୋଚୋ ନ ମନସୋ ପ୍ରୋପୁ୍ତଂ ଶଠକୟୋ ନ ଚକ୍ଷଷୁୋ । ଅସ୍ତୀତ ିବୁଵଠତୋଽନୟତ୍ର କଥଂ ତଦୁପ ଭୟଠତ ॥ ୧୨॥ िैव वािा ि मिसा प्राततंु शक्र्यो ि ििुषा । अवतीनत र्ब्ुवतोऽ्र्यत्र कथं तदपुलभ्र्यत े॥ १२॥ spn: XII. He cannot be attained by speech, by mind, or by the eye. How can That

be realized except by him who says "He is"?

sr: naiva vā cā na mana sā prā ptuṁ śa kyo na cakṣu sā | astī ti bruvato 'nya tra ka thaṁ tad

upala bhyate || 12 ||

na eva = not even; vācā = by speech; na manasā = neither by thinking; na

cakṣusā = neither by seeing; śakyaḥ = can [It]; prāptuṁ = be apprehended; kathaṁ =

how; tat = that; upalabhyate = can be attained, comprehended; anyatra = except;

asti iti bruvataḥ = by one who says “It is”.

12. Not by speech, not by mind, not by sight can It be apprehended. How can It

be comprehended except by one who says, 'It is'?


2.3.13

ଅସ୍ତୀଠତୟଠଵୋପ ବ୍ଧଵୟସ୍ତତ୍ତ୍ଵଭୋଠଵନ ଠଚୋଭଠର୍ୋିଃ । ଅସ୍ତୀଠତୟଠଵୋପ ବ୍ଧସୟ ତତ୍ତ୍ଵଭୋଵିଃ ପ୍ରସୀଦତ ି॥ ୧୩॥ अवतीत्रे्यवोपलब्धव्र्यवतत्त्वभावेि िोभर्योिः । अवतीत्रे्यवोपलब्धवर्य तत्त्वभाविः प्रसीदनत ॥ १३॥ spn: XIII. He should be realized as "He is" and also as the reality of both (visible

and invisible). He who knows Him as "He is," to him alone His real nature is

revealed. This supersensuous vision cannot be gained through man's ordinary faculties. By mind, eye, or

speech the manifested attributes of the Divine can be apprehended; but only one who has acquired

the supersensuous sight can directly perceive God's existence and declare definitely that "He is,"

that He alone exists in both the visible and the invisible world.

sr: astī ty e vopa labdhavyas ta ttva-bhā vena cobha yoḥ | astī ty e vopa labdhasya ta ttva-

bhā vaḥ pra sīda ti || 13 ||

asti iti eva upalabdhavyaḥ = It should be apprehended as simply existent

then; tattva-bhāvena = its true nature [is realised] ubhayoḥ = of the two aspects,

conditined and unconditioned, immanent and transcendent; tattva-bhāvaḥ = the

true essential aspect; asti iti eva upalabdhasya = of that very self which was

earlier accepted as immanent; prasīdati = becomes favourably disposed for Self-

revelation.

13. It should be apprehended only as existent [conditioned] and then [realised]

as It really is [unconditioned]. Of these two aspects, the real nature of the Self

that has been known as merely existing becomes favourably disposed.


2.3.14

ର୍ଦୋ ସଠଵୟ ପ୍ରମଚୁୟଠନ୍ କୋମୋ ଠର୍ଽସୟ ହୃଦ ିଶି୍ରତୋିଃ । ଅଥ ମଠତୟୟୋଽମଠୃତୋ ଭଵତୟତ୍ର ର୍ବ୍ହ୍ମ ସମଶନଠୁତ ॥ ୧୪॥ र्यदा सवे प्रमुच्र्य्ते कामा रे्यऽवर्य हृहद चश्रतािः । अथ मत्र्योऽमतृो भवत्र्यत्र र्ब्ह्म समश्िुत े॥ १४॥ spn: XIV. When all desires dwelling in the heart cease, then the mortal becomes

immortal and attains Brahman here.

sr: yadā sa rve pramu cyante kā mā ye 'sya hṛ di śri tāḥ |

atha ma rtyo'mṛ to bha va ty a tra bra hma sa maśnu te || 14 ||

yadā = when; sarve = all; kāmā = desires; pramucyante = fall off, are shed,

liberated; ye = which; hṛdi śritāh = nestle within the heart i.e. the intellect; asya =

of the one pre-enlightenment; atha = then; martyaḥ = a mortal; amrtaḥ bhavati =

becomes immortal; atra = here itself; brahma samaśnute = attains the state of

Brahman.

14. When all desires which nestle within the heart are fall away, then a mortal

becomes immortal and even here attains Brahman.


2.3.15

ର୍ଦୋ ସଠଵୟ ପ୍ରଭିଦୟଠନ୍ ହୃଦର୍ଠସୟହ ଗ୍ରନ୍ଥର୍ିଃ । ଅଥ ମଠତୟୟୋଽମଠୃତୋ ଭଵଠତୟତୋଵଦ୍ଧୟନୁଶୋସନମ୍ ॥ ୧୫॥ र्यदा सवे प्रमभद्र्य्ते हृदर्यवरे्यह ग्र्थर्यिः । अथ मत्र्योऽमतृो भवत्रे्यतावद्ध्र्यिुशासिम ्॥ १५॥ spn: XV. When all the ties of the heart are cut asunder here, then the mortal

becomes immortal. Such is the teaching.

sr: yadā sa rve pra bhidya nte hṛd aya syeha grantha yaḥ | atha ma rtyo' mṛ to bha vaty

e tāvadhy a nuśā sanam || 15 ||

yadā = when; sarve granthayaḥ = all the knots; hṛdayasya = of the heart –

intellect; iha = here and now; prabhidyante = are shattered, destroyed; atha = then;

martyaḥ = a mortal; amrtaḥ bhavati = becomes immortal; etāvat = thus far, this

much; anuśāsanam = the teaching.

15. When all the knots that fetter the heart are cut asunder, then a mortal

becomes immortal. Thus far is the teaching.


2.3.16

ଶତଂ ଠଚୈକୋ ଚ ହୃଦର୍ସୟ ନୋଡ୍ୟ- ସ୍ତୋସୋଂ ମଧୂୟୋନମଭିନିିଃସଠୃତୈକୋ । ତଠର୍ୋଧ୍ଵୟମୋର୍ନ୍ନମତୃତ୍ଵଠମତ ି ଵଷିଵଙ ଙ୍ନୟୋ ଉତ୍ କ୍ର ମଠଣ ଭଵନ୍ ି॥ ୧୬॥ शतं िैका ि हृदर्यवर्य िाड्र्य- वतासां मूधाविममभनििःसतैृका । तर्योध्ववमार्य्िमतृत्वमेनत ववष्वङ्कङ्र्या उत्क्रमणे भवस््त ॥ १६॥ spn: XVI. There are a hundred and one nerves of the heart. One of them

penetrates the centre of the head. Going upward through it, one attains

immortality. The other (hundred nerve-courses) lead, in departing, to different

worlds. The nervous system of the body provides the channels through which the mind travels; the

direction in which it moves is determined by its desires and tendencies. When the mind becomes

pure and desireless, it takes the upward course and at the time of departing passes out through the

imperceptible opening at the crown of the head; but as long as it remains full of desires, its course

is downward towards the realms where those desires can be satisfied.

sr: śata ṁ caikā ca hṛ daya sya nāḍyas tā sām mūrdhā nam a bhini ḥsṛtaikā |

tayo rdhvam āyann a mṛta tvam eti vi ṣva g a nyā u tkramaṇe bhavanti || 16 ||

hṛdayasya nāḍyaḥ = the subtle psychic channels that are centred in the heart

chakra; śataṁ = one hundred; ca eka = and one - being the sushumna nadi; tāsām =

of these; eka = one; abhiniḥsṛtā = exists through; mūrdhānam = the head; tayā =

through that channel; ūrdhvam āyan = going upwards (along the path of the sun);

amṛtatvam eti = one goes to immortality; viṣvak anyāḥ = the other channels that

branch out in different directions; utkramaṇe bhavanti = serve for death ie.

rebirth. 16. A hundred and one are the nadis ofthe heart [chakra]; one of them [sushmuna]

leads up to the crown of the head [sahasrāra chakra]. Going upward through that, one

becomes immortal; the other [channels] going in various directionslead to repeated

rebirth.


2.3.17

ଅଙୁ୍ଗଷ୍ମୋତ୍ରିଃ ପୁରୁଠଷୋଽନ୍ରୋତ୍ମୋ ସଦୋ ଜନୋନୋଂ ହୃଦଠର୍ ସଂନଵିଷି୍ଟିଃ । ତଂ ସ୍ଵୋଚ୍ଛରୀରୋତ୍ ପ୍ରଵୃଠହନ୍ ମଞୁ୍ଜୋଦଠିଵଷୀକୋଂ ଠଧୈଠର୍ୟଣ । ତଂ ଵଦିୟୋଚୁ୍ଛକ୍ରମମତୃଂ ତଂ ଵଦିୟୋଚୁ୍ଛକ୍ରମମତୃମିତ ି॥ ୧୭॥ अङ्कगुष्ठमात्रिः पुरुषोऽ्तरात्मा सदा जिािां हृदरे्य संनिववष्टिः । तं ववाच्छरीरात्प्रवहेृ्मुञ्जाहदवेषीकां धैरे्यण । तं ववद्र्याच्छुक्रममतंृ तं ववद्र्याच्छुक्रममतृममनत ॥ १७॥ spn: XVII. The Purusha, the inner Self, of the size of a thumb, is ever seated in

the heart of all living beings. With perseverance man should draw Him out from his

body as one draws the inner stalk from a blade of grass. One should know Him as

pure and deathless, as pure and deathless. As has been explained in Part Fourth, verse XII, the inner Self, although unlimited, is described as

"the size of a thumb" because of its abiding-place in the heart, often likened to a lotus-bud which is

similar to a thumb in size and shape. Through the process of steadfast discrimination, one should

learn to differentiate the Soul from the body, just as one separates the pith from a reed.

sr: a gu ṣṭha mātraḥ pu ruṣo 'ntarātmā sadā janā nām hṛ daye sanniviṣṭaḥ | taṁ svāc

cha rīrāt pra vṛhe n muñjā d iveṣīkāṁ dhairye ṇa |

taṁ vidyāc chu kram a mṛta ṁ taṁ vidyāc chu kram a mṛta m iti || 17 ||

aṅguṣṭha mātraḥ puruṣaḥ = the Person the size of a thumb; antarātmā = witin

one's very own Self; sadā = always; janānām hṛdaye sanniviṣṭaḥ = seated in the

hearts of all people; taṁ = him; pravṛhet = one should draw out, separate; svāt

śarīrāt = from one's own body; iṣīkāṁ iva muñjāt = like a stalk from within the

munja grass; dhairyeṇa = unerringly, steadily; taṁ = that separated consciousness; vidyāt = one should know; śukram amṛtaṁ = as pure and immortal; taṁ vidyāt śukram

amṛtam iti = the repetion indicates the end of the teaching. 17. The person of the size of a thumb, the innerSelf, abides always in the hearts of all

people. Him one should draw out unerringly, from the body, as (one may do) the stalk from

the reed. Him one should know as the pure, the immortal, yea, Him one should know as the

pure, the immortal.


2.3.18

ମତୁୃୟଠପ୍ରୋକ୍ତୋଂ ନଚଠିକଠତୋଽଥ ବ ଧ୍ଵୋ ଵଦିୟୋଠମତୋଂ ଠର୍ୋଗଵଧିିଂ ଚ କୃତ୍ସ୍ନମ୍ । ର୍ବ୍ହ୍ମପ୍ରୋଠପ୍ତୋ ଵରିଠଜୋଽଭୂଦ୍ଵମିତୁୃୟ- ରଠନୟୋଽଠପୟଵଂ ଠର୍ୋ ଵଦିଧ୍ୟୋତ୍ମଠମଵ ॥ ୧୮॥ मतृ्रु्यप्रोक्ता ंिचिकेतोऽथ लब्ध्वा ववद्र्यामेतां र्योगववचध ंि कृत्विम ्। र्ब्ह्मप्राततो ववरजोऽभूद्ववमतृ्रु्य- र्र्योऽतरे्यवं र्यो ववदध्र्यात्ममेव ॥ १८॥ spn: XVIII. Thus Nachiketas, having acquired this wisdom taught by the Ruler of

Death, together with all the rules of Yoga, became free from impurity and death

and attained Brahman (the Supreme). So also will it be with another who likewise

knows the nature of the Self.

sr: mṛtyu -pro ktāṁ nāci keto'tha labdhvā vidyā m e tām yo ga vidhi ṁ ca kṛtsnam | brahma -

prāpto vi rajo 'bhūd vi mṛtyu r anyo’py evam yo vid adhyātmam eva || 18 ||

naciketas atha labdhvā = Nachiketas then having obtained; vidyām etām

mṛtyu-proktāṁ = this Knowledge of Brahman imparted by Yama; ca kṛtsnam yoga

vidhiṁ = and the methodology of Yoga in its entirety; brahma-prāptaḥ abhūt =

attained the state of brahman-realisation; viraja = free from rajas; vimṛtyuḥ = free

from death; anya api = and anyone else too; evam yah vit = who realise this;

adhyātmam eva = with regard to Spirituality.

18. Then Naciketas, having gained this knowledge declared by Death and the

whole teaching of Yoga, attained Brahman and became freed from passionand from

death. And so may any other who knows this in regard to Spirituality.


ସହ ନୋଵଵତୁ । ସହ ଠନୌ ଭୁନକୁ୍ତ । ସହ ଵୀର୍ୟଂ କରଵୋଵଠହୈ । ଠତଜସି୍ଵନୋଵଧୀତମସୁ୍ତ ମୋ ଵଦି୍ଵଷିୋଵଠହୈ ॥ ୧୯॥ ଓଂ ଶୋନ୍ିିଃ ଶୋନ୍ିିଃ ଶୋନ୍ିିଃ ॥ सह िाववतु । सह िौ भुिक्तु । सह वीर्य ंकरवावहै । तजेस्वविावधीतमवतु मा ववद्ववषावहै ॥ १९॥ ॐ शास््तिः शास््तिः शास््तिः ॥ spn:

May He (the Supreme Being) protect us both. May He be pleased with us. May we

acquire strength. May our study bring us illumination. May there be no enmity

among us.

OM! PEACE! PEACE! PEACE!

ଇତ ିକୋ ଠକୋପନଷିଦ ିଦ୍ଵତିୀର୍ୋଧ୍ୟୋଠର୍ ତୃତୀର୍ୋ ଵଲ୍ଲୀ ॥ इनत काठकोपनिषहद द्ववतीर्याध्र्यारे्य ततृीर्या वल्ली ॥ Here ends Kathopanishad Chapter two Valli three.

ଓଂ ତତ୍ ସତ୍ ॥ ॐ तत ्सत ्॥

**************************************** ____________________________________ PREPARED BY www.odia.org USING "DHWANI-UNICODE". BASED ON ITRANS TEXT FROM www.sanskritdocuments.org . FOR CORRECTIONS: MAIL TO [email protected]

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English Translation Sources:

1. spn: Translation by Swami Paramananda The Translation of Katha Upanishad. ( hinduwebsite.com) by Swami Paramananda

From the Original Sanskrit Text, 1919.

2. sr: Compiled and edited by Pandit Sri Rama

“Katha Upanishad, Dialogue with Death”. Edited by Pandit Sri Rama. srimatham.com. July 2014.

____________________________________ PREPARED BY www.odia.org USING "DHWANI-UNICODE". BASED ON ITRANS TEXT FROM www.sanskritdocuments.org . FOR CORRECTIONS: MAIL TO [email protected]

mailto:[email protected]

Download - KATHOPANISHAT || କଠ ୋପ ଷତ୍ · The story is first suggested in the Rig-Veda; it is told more definitely in the Yajur-Veda; and in the Katha-Upanishad it appears fully

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