Katha Upanishad
श्री कठोपनिषद् • Krishna Yajurveda
Katha Upanishad
A famous Upanishad presenting a dialogue between Nachiketa and Yama, explaining the distinction between the pleasant and the good.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvi nāvadhītamastu mā vidviṣāvahai || Om śāntiḥ śāntiḥ śāntiḥ ||
May the Divine protect us both (teacher and student) together. May He nourish us both together. May we work together with great energy. May our study be vigorous and effective, and may we never dispute or dislike each other. Om Peace! Peace! Peace!
उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ। तस्य ह नचिकेता नाम पुत्र आस॥१॥
uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau | tasya ha naciketā nāma putra āsa || 1 ||
Desiring heavenly rewards, Vajasravasa (Gautama) gave away all that he possessed. He had a son named Nachiketas.
तं ह कुमारं सन्तं दक्षिणासु नीयमानासु श्रद्धाऽऽविवेश सोऽमन्यत॥२॥
taṃ ha kumāraṃ santaṃ dakṣiṇāsu nīyamānāsu śraddhā''viveśa so'manyata || 2 ||
When the gifts were being brought forward, faith (Shraddha) entered the heart of Nachiketas, though he was still a boy, and he thought:
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः। अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत्॥३॥
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ | anandā nāma te lokāstān sa gacchati tā dadat || 3 ||
He who gives cows that have finished drinking water, eating grass, giving milk, and are devoid of vigor, goes to joyless realms.
स होवाच पितरं तत कस्मै मां दास्यसीति। द्वितीयं तृतीयं तं होवाच मृत्यवे त्वा ददामीति॥४॥
sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti | dvītīyaṃ tṛtīyaṃ taṃ hovāca mṛtyave tvā dadāmīति || 4 ||
He said to his father: 'O father, to whom will you give me?' He asked this a second and a third time. The father, annoyed, said: 'To Death I give you.'
बहूनामेमि प्रथमो बहूनामेमि मध्यमः। किं स्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति॥५॥
bahūnām-emi prathamo bahūnām-emi madhyamaḥ | kiṃ svid-yamasya kartavyaṃ yan-mayādya kariṣyati || 5 ||
Nachiketas thought: 'Among many I walk as the first, among many I walk as the middle. What is there that Yama has to do, which my father wants him to do today through me?'
अनुपश्य यथा पूर्वे प्रतिपश्य तथा परे। सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः॥६॥
anupaśya yathā pūrve pratipaśya tathā pare | sasyamiva martyaḥ pacyate sasyam-ivājāyate punaḥ || 6 ||
Look back to how it was with those who went before, and look forward to how it is with those who are now. Like grain, mortal man decays; like grain, he springs up again.
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान्। तस्यैतां शान्तिं कुर्वन्ति हर वैवस्वतोदकम्॥७॥
vaiśvānaraḥ praviśaty-atithir-brāhmaṇo gṛhān | tasyaitāṃ śāntiṃ kurvanti hara vaivasvatodakam || 7 ||
Like fire, a Brahman guest enters a house. Householders pacify him with this offering of peace. Bring water, O son of Vivasvat (Yama)!
आशाप्रतीक्षे सङ्गतं सुनृतां चेष्टापूर्ते पुत्रपशूंश्च सर्वान्। एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे॥८॥
āśā-pratīkṣe saṅgataṃ sūnṛtāṃ ceṣṭā-pūrte putra-paśūṃś-ca sarvān | etad-vṛṅkte puruṣasyālpa-medhaso yasyānaśnan-vasati brāhmaṇo gṛhe || 8 ||
Hope and expectation, friendship, pleasant words, sacrifices, charitable acts, sons, and cattle—all these are destroyed for the foolish man in whose house a Brahman remains without food.
तिस्रो रात्रीर्यदवात्सीर्गृहे मेऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः। नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन् वरान्वृणीष्व॥९॥
tisro rātrīr-yadavātsīr-gṛhe me'naśnan brahmann-atithir-namasyaḥ | namaste'stu brahman svasti me'stu tasmāt-prati trīn varān-vṛṇīṣva || 9 ||
Yama said: 'O Brahman, as you, a venerable guest, have dwelt in my house for three nights without food, salutations to you! May peace be with me! Therefore, choose three boons in return.'
शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माऽभि मृत्यो। त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे॥१०॥
śānta-saṅkalpaḥ sumanā yathā syād-vīta-manyur-gautamo mā'bhi mṛtyo | tvat-prasṛṣṭaṃ mā'bhivadet-pratīta etat-trayāṇāṃ prathamaṃ varaṃ vṛṇe || 10 ||
Nachiketas said: 'O Death, may Gautama (my father) be pacified, cheerful, and free from anger towards me. May he recognize and welcome me when I am sent back by you. This I choose as the first of the three boons.'
यथा पुरस्ताद् भविता प्रतीत औद्दालकिरारुणिः मत्प्रसृष्टः। सुखं रात्रीः शययिता वीतमन्युस्त्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम्॥११॥
yathā purastād bhavitā pratīta auddālakir-āruṇiḥ mat-prasṛṣṭaḥ | sukhaṃ rātrīḥ śayayitā vīta-manyus-tvāṃ dadṛśivān-mṛtyu-mukhāt-pramuktam || 11 ||
Yama replied: 'Through my favor, your father, the son of Aruni, will recognize you as before. Seeing you released from the mouth of Death, he will sleep peacefully at night, free from anger.'
स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति। उभे तीर्त्वाऽशनायापिपासे शोकातिगो मोदते स्वर्गलोके॥१२॥
svarge loke na bhayaṃ kiñcanāsti na tatra tvaṃ na jarayā bibheti | ubhe tīrtvā'śanāyā-pipāse śokātigo modate svargaloke || 12 ||
Nachiketas said: 'In the heavenly realm, there is no fear whatsoever. You (Death) are not there, nor does one fear old age. Having crossed both hunger and thirst, and leaving sorrow behind, one rejoices in heaven.'
स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि तं श्रद्दधानाय मह्यम्। स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण॥१३॥
sa tvam-agniṃ svargyam-adhyeṣi mṛtyo prabrūhi taṃ śraddadhānāya mahyam | svargalokā amṛtatvaṃ bhajanta etad-dvitīyena vṛṇe vareṇa || 13 ||
Nachiketas said: 'O Death, you know that fire-sacrifice which leads to heaven. Teach it to me, who am full of faith. Those who dwell in heaven attain immortality. This I choose as my second boon.'
प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन्। अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम्॥१४॥
pra te bravīmi tadu me nibodha svargyam-agniṃ naciketaḥ prajānan | anantalokāptim-atho pratiṣṭhāṃ viddhi tvam-etaṃ nihitaṃ guhāyām || 14 ||
Yama said: 'I know well that fire which leads to heaven, O Nachiketas, and I will explain it to you. Know this fire to be the means of attaining boundless worlds, the support of the universe, and dwelling in the secret chamber of the heart.'
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा। स चापि तद्प्रत्यवदद्यथोक्तमथास्य मृत्युः पुनरेवाह तुष्टः॥१५॥
lokādim-agniṃ tam-uvāca tasmai yā iṣṭakā yāvatīrvā yathā vā | sa cāpi tad-pratyavadad-yathoktam-athāsya mṛtyuḥ punar-evāha tuṣṭaḥ || 15 ||
Yama taught him that fire-sacrifice which is the source of the world, what kind of bricks are required for the altar, how many, and how they should be laid. Nachiketas repeated what had been taught. Death, well-pleased, spoke again.
तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः। तवैव नाम्ना भविताऽयमग्निः सृङ्कां चेमामनेकरूपां गृहाण॥१६॥
tam-abravīt-prīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ | tavaiva nāmnā bhavitā'yam-agniḥ sṛṅkāṃ cemām-anekarūpāṃ gṛhāṇa || 16 ||
The high-souled Death, being pleased, said to him: 'I grant you today another boon. This fire-sacrifice shall be named after you, the Nachiketa Fire. And accept this multiform necklace.'
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू। ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमां शान्तिमत्यन्तमेति॥१७॥
triṇāciketas-tribhir-etya sandhiṃ trikarmakṛt-tarati janma-mṛtyū | brahmajajñaṃ devam-īḍyaṃ viditvā nicāyyemāṃ śāntim-atyantam-eti || 17 ||
He who performs the Nachiketa fire-sacrifice thrice, who unites with the three (father, mother, and teacher), and does the three duties (sacrifice, study, and almsgiving), crosses over birth and death. Knowing the omniscient, worshipful Lord born of Brahman, and realizing Him, he attains eternal peace.
त्रियमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम्। स मृत्युपाशान् पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके॥१८॥
triyam-etad-viditvā ya evaṃ vidvāṃś-cinute nāciketam | sa mṛtyupāśān purataḥ praṇodya śokātigo modate svargaloke || 18 ||
He who, knowing these three, performs the Nachiketa sacrifice, throws off the chains of death before the body falls, and leaving all sorrow behind, rejoices in heaven.
एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण। एतमग्निं तवैव प्रवक्ष्यन्ति जनासस्तृतीयं वरं नचिकेतो वृणीष्व॥१९॥
eṣa te'gnir-naciketaḥ svargyo yam-avṛṇīthā dvitīyena vareṇa | etam-agniṃ tavaiva pravakṣyanti janāsas-tṛtīyaṃ varaṃ naciketo vṛṇīṣva || 19 ||
Yama said: 'This is your fire, O Nachiketas, which leads to heaven, which you chose as your second boon. People will call this fire yours indeed. Choose now, O Nachiketas, your third boon.'
येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके। एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष तृतीयो वरः॥२०॥
yeyaṃ prete vicikitsā manuṣye'stīty-eke nāyam-astīti caike | etad-vidyām-anuśiṣtas-tvayā'haṃ varāṇām-eṣa tṛtīyo varaḥ || 20 ||
Nachiketas said: 'There is this doubt regarding a man when he is dead—some say "he exists" and others say "he does not exist." Taught by you, I wish to know this truth. This is the third of my boons.'
देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः। अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम्॥२१॥
devair-atrāpi vicikitsitaṃ purā na hi suvijñeyam-aṇur-eṣa dharmaḥ | anyan-varaṃ naciketo vṛṇīṣva mā moparotsīr-ati mā sṛjainam || 21 ||
Yama said: 'On this point even the gods doubted in olden times. It is not easy to understand, for this subject is very subtle. Choose another boon, O Nachiketas! Do not press me, release me from this.'
देवैरत्रापि विचिकित्सितं किल यत्त्वं च मृत्यो यन्न सुज्ञेयमात्थ। वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित्॥२२॥
devair-atrāpi vicikitsitaṃ kila yat-tvaṃ ca mṛtyo yanna sujñeyam-āttha | vaktā cāsya tvādṛg-anyo na labhyo nānyo varas-tulya etasya kaścit || 22 ||
Nachiketas said: 'Even the gods doubted on this point, O Death, and you say that it is not easy to understand. Another teacher like you cannot be found, nor is there any other boon equal to this.'
शतायुषः पुत्रपौत्रान्वृणीष्व बहून् पशून् हस्तिहिरण्यमश्वान्। भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदः यावदिच्छसि॥२३॥
śatāyuṣaḥ putra-pautrān-vṛṇīṣva bahūn paśūn hasti-hiraṇyam-aśvān | bhūmer-mahad-āyatanaṃ vṛṇīṣva svayaṃ ca jīva śaradaḥ yāvad-icchasi || 23 ||
Yama said: 'Choose sons and grandsons who shall live a hundred years, choose many cattle, elephants, gold, and horses. Choose a vast territory on earth, and live yourself as many autumns as you desire.'
एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च। महाभूमौ नचिकेतास्त्वमेधि कामानां त्वा कामभाजं करोमी॥२४॥
etat-tulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca | mahābhūmau naciketas-tvam-edhi kāmānāṃ tvā kāmabhājaṃ karomī || 24 ||
Yama said: 'If you think any other boon equal to this, choose it, along with wealth and long life. Be a ruler, O Nachiketas, of this wide earth. I will make you the enjoyer of all desires.'
ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाँश्छन्दतः प्रार्थयस्व। इमा रामाः सरथाः सतू्र्या न हीदृशा लम्भनीया मनुष्यैः। आभिर्मत्प्रसृष्टाभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः॥२५॥
ye ye kāmā durlabhā martyaloke sarvān kāmāñ-chandataḥ prārthayasva | imā rāmāḥ sarathāḥ satūryā na hīdṛśā lambhanīyā manuṣyaiḥ | ābhir-mat-prasṛṣṭābhiḥ paricārayasva naciketo maraṇaṃ mā'nuprākṣīḥ || 25 ||
Yama said: 'Whatever desires are difficult to obtain in the mortal world, ask for them according to your wish. These celestial nymphs with chariots and music, not to be won by men—be attended by them, given by me. But do not ask, O Nachiketas, about death.'
श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः। अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते॥२६॥
śvobhāvā martyasya yad-antakaitat sarvendriyāṇāṃ jarayanti tejaḥ | api sarvaṃ jīvitam-alpameva tavaiva vāhās-tava nṛtya-gīte || 26 ||
Nachiketas said: 'These things are transient, O Death. They wear out the vigor of all the senses of man. Even the longest life is short. Keep your horses, your dance and song for yourself.'
न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा। जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव॥२७॥
na vittena tarpaṇīyo manuṣyo lapsyāmahe vittam-adrākṣma cettvā | jīviṣyāmo yāvad-īśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva || 27 ||
Nachiketas said: 'Man is not satisfied with wealth. Shall we possess wealth now that we have seen you? We shall live only as long as you rule. The boon I choose is that one alone.'
अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन्। अभिध्यायन् वर्णरतिप्रमोदानतिदीर्घे जीविते को रमेत॥२८॥
ajīryatām-amṛtānām-upetya jīryan-martyaḥ kvadhaḥsthaḥ prajānan | abhidhyāyan varṇa-rati-pramodān-atidīrghe jīvite ko rameta || 28 ||
Nachiketas said: 'What decaying mortal on earth, having approached the presence of the undecaying immortals, and understanding the nature of beauty and pleasure, would delight in a long life?'
यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत्। योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते॥२९॥
yasmin-nidaṃ vicikitsanti mṛtyo yat-sāmparāye mahati brūhi nastat | yo'yaṃ varo gūḍham-anupraviṣṭo nānyan-tasmān-naciketā vṛṇīte || 29 ||
Nachiketas said: 'Tell us that, O Death, about which they doubt in regard to the great Hereafter. No other boon than this, which penetrates the secret, does Nachiketas choose.'
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषं सिनीतः। तयोः श्रेय आदधानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते॥१॥
anyac-chreyo'nyad-utaiva preyas-te ubhe nānārthe puruṣaṃ sinītaḥ | tayoḥ śreya ādadhānasya sādhu bhavati hīyate'rthād-ya u preyo vṛṇīte || 1 (2.1) ||
Yama said: 'The good (Sreya) and the pleasant (Preya) are two different paths. Both bind man, but lead to different ends. Well is it for him who chooses the good; he who chooses the pleasant misses the true goal.'
श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ सम्परीत्य विविनक्ति धीरः। श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते॥२॥
śreyaś-ca preyaś-ca manuṣyam-etas-tau samparītya vivinakti dhīraḥ | śreyo hi dhīro'bhi preyaso vṛṇīte preyo mando yogakṣemād-vṛṇīte || 2 (2.2) ||
Yama said: 'Both the good and the pleasant approach man. The wise examines both and discriminates between them. The wise prefers the good to the pleasant; the foolish chooses the pleasant for the sake of body-preservation and growth.'
स त्वं प्रियान् प्रियारूपांश्च कामानभिध्यायन्नचिकेतोऽत्यस्राक्षीः। नैतां सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवः मनुष्याः॥३॥
sa tvaṃ priyān priyarūpāṃś-ca kāmān-abhidhyāyan-naciketo'tyasrākṣīḥ | naitāṃ sṛṅkāṃ vittamayīm-avāpto yasyāṃ majjanti bahavaḥ manuṣyāḥ || 3 (2.3) ||
Yama said: 'You, O Nachiketas, after considering all desires that are pleasant and look beautiful, have renounced them. You have not accepted this path of wealth in which so many men sink.'
दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता। विद्याभीप्सिनं नचिकेेेेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त॥४॥
dūram-ete viparīte viṣūcī avidyā yā ca vidyeti jñātā | vidyābhīpsinaṃ naciketaśaṃ manye na tvā kāmā bahavo'lolupanta || 4 (2.4) ||
Yama said: 'Wide apart and leading to different points are these two, ignorance (Avidya) and what is known as wisdom (Vidya). I regard you, Nachiketas, as an aspirant for wisdom, since many desires could not tempt you.'
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः। दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः॥५॥
avidyāyām-antare vartamānāḥ svyaṃ dhīrāḥ paṇḍitam-manyamānāḥ | dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ || 5 (2.5) ||
Yama said: 'Abiding in the midst of ignorance, thinking themselves wise and learned, fools go round and round, staggering to and fro, like blind men led by the blind.'
न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम्। अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे॥६॥
na sāmparāyaḥ pratibhāti bālaṃ pramādyantaṃ vittamohena mūḍham | ayaṃ loko nāsti para iti mānī punaḥ punar-vaśam-āpadyate me || 6 (2.6) ||
Yama said: 'The thought of the Hereafter does not shine upon the child who is careless, deluded by the illusion of wealth. Thinking "this world exists and there is no other," he falls again and again under my sway.'
श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः। आश्चर्यो वक्ता कुशलोऽस्य लब्धाऽऽश्चर्यो ज्ञाता कुशलानुशिष्टः॥७॥
śravaṇāyāpi bahubhir-yo na labhyaḥ śṛṇvanto'pi bahavo yaṃ na vidyuḥ | āścaryo vaktā kuśalo'sya labdhā''ścaryo jñātā kuśalānuśiṣṭaḥ || 7 (2.7) ||
Yama said: 'He (the Self) of whom many are not able even to hear, whom many, even having heard, do not comprehend; wonderful is the teacher of It, clever is the obtainer of It, wonderful is the knower of It, when taught by an able teacher.'
न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः। अनन्यप्रोक्ते गतिरत्र नास्त्यणीयान् ह्यतर्क्यमणुप्रमाणात्॥८॥
na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ | ananyaprokte gatir-atra nāsty-aṇīyān hy-atarkyam-aṇupramāṇāt || 8 (2.8) ||
Yama said: 'This Self, when taught by an inferior man, is not easily comprehended, for It is thought of in many ways. But when taught by one who has become one with It, there is no doubt; for It is subtler than the subtle, and beyond all argumentation.'
नैषा तर्केण मतिरापनेया प्रोक्ताऽन्येनैव सुज्ञानाय प्रेष्ठ। यान्त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा॥९॥
naiṣā tarkeṇa matir-āpaneyā proktā'nyenaiva sujñānāya preṣṭha | yān-tvam-āpaḥ satyadhṛtir-batāsi tvādṛṅ-no bhūyān-naciketaḥ praṣṭā || 9 (2.9) ||
Yama said: 'This intellect cannot be attained by mere logic, O dearest; only when taught by another is It easily known. You have obtained It, you are indeed of true resolve. May we find, O Nachiketas, another questioner like you!'
जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत्। ततो मया नाचिकेतश्चितोऽग्निरनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम्॥१०॥
jānāmy-ahaṃ śevadhir-ity-anityam-na hy-adhruvaiḥ prāpyate hi dhruvaṃ tat | tato mayā nāciketaś-cito'gnir-anityair-dravyaiḥ prāptavān-asmi nityam || 10 (2.10) ||
Yama said: 'I know that earthly treasure is transient, and that the Eternal cannot be obtained by things which are not eternal. Yet I performed the Nachiketa fire-sacrifice with transient materials and attained this relatively permanent position (of Yama).'
कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरनन्त्यमभयस्य पारम्। स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः॥११॥
kāmasyāptiṃ jagataḥ pratiṣṭhāṃ krator-anantyam-abhayasya pāram | stoma-mahad-urugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo'tyasrākṣīḥ || 11 (2.11) ||
Yama said: 'Having seen the fulfillment of all desires, the foundation of the universe, the infinite reward of sacrifice, the shore of fearlessness, and great praise-worthy status, you, O wise Nachiketas, have discarded all with firm resolve.'
तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गहरेष्ठं पुराणम्। अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति॥१२॥
taṃ durdarśaṃ gūḍham-anupraviṣṭhaṃ guhāhitaṃ gahareṣṭhaṃ purāṇam | adhyātma-yogādhigamena devaṃ matvā dhīro harṣa-śokau jahāti || 12 (2.12) ||
Yama said: 'Realizing through contemplation on the Self that primeval God who is difficult to see, deeply hidden, dwelling in the cave of the heart, and ancient, the wise man leaves behind both joy and sorrow.'
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य। स मोदते मोदनीयं हि लब्ध्वा विवृतं सद्म नचिकेतसं मन्ये॥१३॥
etac-chrutvā samparigṛhya martyaḥ pravṛhya dharmyam-aṇum-etām-āpya | sa modate modanīyaṃ hi labdhvā vivṛtaṃ sadma naciketasaṃ manye || 13 (2.13) ||
Yama said: 'Hearing this and grasping it well, separating the subtle Self from the body and attaining this essence, the mortal rejoices, having obtained the source of joy. I believe that the abode of Brahman is wide open for Nachiketas.'
अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात्। अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद॥१४॥
anyatra dharmād-anyatrādharmād-anyatrāsmāt-kṛtākṛtāt | anyatra bhūtāc-ca bhavyāc-ca yat-tat-paśyasi tad-vada || 14 (2.14) ||
Nachiketas said: 'Tell me of That which you see as other than right (Dharma) and wrong (Adharma), other than cause (Krita) and effect (Akrita), and other than past and future.'
सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण ब्रवीम्योमित्येतत्॥१५॥
sarve vedā yat-padam-āmananti tapāṃsi sarvāṇi ca yad-vadanti | yad-icchanto brahmacaryaṃ caranti tat-te padaṃ saṅgraheṇa bravīmy-om-ity-etat || 15 (2.15) ||
Yama said: 'That goal which all the Vedas declare, which all austerities point to, and desiring which men lead a life of continence—that goal I will tell you briefly: it is OM.'
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम्। एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत्॥१६॥
etad-dhy-evākṣaraṃ brahma etad-dhy-evākṣaraṃ param | etad-dhy-evākṣaraṃ jñātvā yo yad-icchati tasya tat || 16 (2.16) ||
Yama said: 'This syllable indeed is Brahman, this syllable indeed is the Supreme. Knowing this syllable, whatever one desires, one obtains.'
एतदालम्बनं श्रेष्ठमेतदालम्बनं परम्। एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते॥१७॥
etad-ālambanaṃ śreṣṭham-etad-ālambanaṃ param | etad-ālambanaṃ jñātvā brahmaloke mahīyate || 17 (2.17) ||
Yama said: 'This support is the best, this support is the highest. Knowing this support, one is glorified in the world of Brahman.'
न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित्। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥१८॥
na jāyate mriyate vā vipaścin-nāyaṃ kutaścin-na babhūva kaścit | ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre || 18 (2.18) ||
Yama said: 'The knowing Self is never born, nor does It die. It has not sprung from anything, nor has anything sprung from It. It is unborn, eternal, everlasting, and ancient. It is not slain when the body is slain.'
हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥१९॥
hantā cen-manyate hantuṃ hataś-cen-manyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate || 19 (2.19) ||
Yama said: 'If the killer thinks he kills, and if the killed thinks he is killed, both of them do not know the truth. This (Self) neither kills nor is killed.'
अणोरणीयान्महतो महीयानात्माऽस्य जन्तोर्निहितो गुहायाम्। तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः॥२०॥
aṇor-aṇīyān-mahato mahīyān-ātmā'sya jantor-nihito guhāyām | tam-akratuḥ paśyati vīta-śoko dhātu-prasādān-mahimānam-ātmanaḥ || 20 (2.20) ||
Yama said: 'Subtler than the subtle, greater than the great, the Self is seated in the heart of each creature. One who is free from desire and sorrow beholds the glory of the Self through the purity of the senses and mind.'
आसीनो दूरं व्रजति शयानो याति सर्वतः। कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति॥२१॥
āsīno dūraṃ vrajati śayāno yāti sarvataḥ | kas-taṃ madāmadaṃ devaṃ mad-anyo jñātumarhati || 21 (2.21) ||
Yama said: 'Sitting, It goes far; lying down, It travels everywhere. Who else than myself can know that luminous Lord, who is both joyful and joyless (transcending all opposites)?'
अशरीरं शरीरेष्वनवस्थेष्ववस्थितम्। महान्तं विभुमात्मानं मत्वा धीरो न शोचति॥२२॥
aśarīraṃ śarīreṣv-anavastheṣv-avasthitam | mahāntaṃ vibhum-ātmānaṃ matvā dhīro na śocati || 22 (2.22) ||
Yama said: 'Knowing the Self as bodiless among bodies, stable among unstable, great and all-pervading, the wise man does not grieve.'
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन। यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्॥२३॥
nāyam-ātmā pravacanena labhyo na medhayā na bahunā śrutena | yam-evaiṣa vṛṇute tena labhyas-tasyaiṣa ātmā vivṛṇute tanūṃ svām || 23 (2.23) ||
Yama said: 'This Self cannot be attained by instruction, nor by intellect, nor by much learning. It is attained by him alone whom It chooses. To him, the Self reveals Its own true form.'
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः। नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात्॥२४॥
nāvirato duścaritān-nāśānto nāsamāhitaḥ | nāśāntamānaso vāpi prajñānenainam-āpnuyāt || 24 (2.24) ||
Yama said: 'He who has not turned away from bad conduct, who is not tranquil, who is not concentrated, and whose mind is not at peace, cannot attain this Self through mere intellectual knowledge.'
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः। मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः॥२५॥
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ | mṛtyur-yasyopasecanaṃ ka itthā veda yatra saḥ || 25 (2.25) ||
Yama said: 'To whom the priesthood (Brahman) and the nobility (Kshatriya) are both but food, and for whom death is but a condiment—who can know where He is thus?'
ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे। छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः॥१॥
ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe | chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ || 1 (3.1) ||
Yama said: 'There are two that enjoy the fruits of their good deeds in the body, having entered the cave of the heart. The knowers of Brahman, the performers of the fivefold sacrifice, and those who keep the Nachiketa fire, call them shade and light.'
यः सेतुरीजानानामक्षरं ब्रह्म यत्परम्। अभयं तितीर्षतां पारं नाचिकेतं शकेमहि॥२॥
yaḥ setur-ījānānām-akṣaraṃ brahma yat-param | abhayaṃ titīrṣatāṃ pāraṃ nāciketaṃ śakemahi || 2 (3.2) ||
Yama said: 'We are capable of performing the Nachiketa fire-sacrifice, which is a bridge for sacrifice, and also of knowing that supreme, imperishable Brahman, which is the fearless shore for those who wish to cross over.'
आत्मानं रथिनं विद्धि शरीरं रथमेव तु। बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च॥३॥
ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3 (3.3) ||
Yama said: 'Know the Self (Atman) as the lord of the chariot, and the body as the chariot itself. Know the intellect (Buddhi) as the charioteer, and the mind as the reins.'
इन्द्रियाणि हयानाहुर्विषयाँस्तेषु गोचरान्। आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः॥४॥
indriyāṇi hayān-āhur-viṣayāṃs-teṣu gocarān | ātmendriya-mano-yuktaṃ bhoktety-āhur-manīṣiṇaḥ || 4 (3.4) ||
Yama said: 'The senses are called the horses, and the objects of the senses their paths. The wise call the Self, when united with body, senses, and mind, the enjoyer (Bhokta).'
यस्त्वविज्ञानवान् भवत्ययुक्तेन मनसा सदा। तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः॥५॥
yas-tv-avijñānavān bhavati ayuktena manasā sadā | tasyendriyāṇy-avaśyāni duṣṭāśvā iva sāratheḥ || 5 (3.5) ||
Yama said: 'He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable like the vicious horses of a charioteer.'
यस्तु विज्ञानवान् भवति युक्तेन मनसा सदा। तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः॥६॥
yas-tu vijñānavān bhavati yuktena manasā sadā | tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 6 (3.6) ||
Yama said: 'But he who is full of discrimination and whose mind is always controlled, his senses are manageable like the good horses of a charioteer.'
यस्त्वविज्ञानवान् भवत्यमनस्कः सदाऽशुचिः। न स तत्पदमाप्नोति संसारं चाधिगच्छति॥७॥
yas-tv-avijñānavān bhavati amanaskaḥ sadā'śuciḥ | na sa tat-padam-āpnoति saṃsāraṃ cādhigacchati || 7 (3.7) ||
Yama said: 'He who is without discrimination, mindless, and always impure, does not reach that goal, but wanders in the cycle of birth and death.'
यस्तु विज्ञानवान् भवति समनस्कः सदा शुचिः। स तु तत्पदमाप्नोति यस्माद्भूयो न जायते॥८॥
yas-tu vijñānavān bhavati samanaskaḥ sadā śuciḥ | sa tu tat-padam-āpnoti yasmād-bhūyo na jāyate || 8 (3.8) ||
Yama said: 'But he who is full of discrimination, mindful, and always pure, reaches that goal from which he is not born again.'
विज्ञानसारथिर्यस्तु मनःप्रग्रहवान् नरः। सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्॥९॥
vijñāna-sārathir-yastu manaḥ-pragrahavān naraḥ | so'dhvanaḥ pāram-āpnoti tad-viṣṇoḥ paramaṃ padam || 9 (3.9) ||
Yama said: 'A man who has discrimination for his charioteer and holds the reins of the mind, reaches the end of the journey, the supreme state of Vishnu.'
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान् परः॥१०॥
indriyebhyaḥ parā hy-arthā arthebhyaś-ca paraṃ manaḥ | manasas-tu parā buddhir-buddher-ātmā mahān paraḥ || 10 (3.10) ||
Yama said: 'Beyond the senses are the objects; beyond the objects is the mind; beyond the mind is the intellect; beyond the intellect is the great Self (Mahat).'
महतः परमव्यक्तमव्यक्तात्पुरुषः परः। पुरुषान्न परं किञ्चित्सा काष्ठा सा परा गतिः॥११॥
mahataḥ param-avyaktam-avyaktāt-puruṣaḥ paraḥ | puruṣān-na paraṃ kiñcit-sā kāṣṭhā sā parā gatiḥ || 11 (3.11) ||
Yama said: 'Beyond the Great is the Unmanifest (Avyakta); beyond the Unmanifest is the Purusha (Spirit). Beyond the Purusha there is nothing; That is the end, That is the final goal.'
एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः॥१२॥
eṣa sarveṣu bhūteṣu gūḍho'tmā na prakāśate | dṛśyate tv-agryayā buddhyā sūkṣmayā sūkṣma-darśibhiḥ || 12 (3.12) ||
Yama said: 'This Self, hidden in all beings, does not shine forth. But It is seen by subtle seers through their sharp and refined intellect.'
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि। ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि॥१३॥
yacched-vāṅ-manasī prājñas-tad-yacchej-jñāna ātmani | jñānam-ātmani mahati niyacchet-tad-yacchec-chānta ātmani || 13 (3.13) ||
Yama said: 'The wise man should merge his speech in his mind, his mind in his intellect, his intellect in the great Self, and the great Self in the peaceful Self (Brahman).'
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत। क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति॥१४॥
uttiṣṭhata jāgrata prāpya varān-nibodhata | kṣurasya dhārā niśitā duratyayā durgaṃ pathas-tat-kavayo vadanti || 14 (3.14) ||
Yama said: 'Arise! Awake! Approach the great ones and learn the truth. The path is narrow like a razor's edge, sharp and difficult to tread, so say the wise.'
अशब्दमस्पर्शमरूपमव्ययं तथारसं नित्यमगन्धवच्च यत्। अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते॥१५॥
aśabdam-asparśam-arūpam-avyayaṃ tathā-rasaṃ nityam-agandhavac-ca yat | anādy-anantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tan-mṛtyu-mukhāt-pramucyate || 15 (3.15) ||
Yama said: 'Having realized That which is without sound, touch, form, decay, taste, eternal, scentless, without beginning or end, beyond the Great, and constant, one is released from the mouth of Death.'
नाचिकेतमुपाख्यानं मृत्युप्रोक्तं सनातनम्। उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते॥१६॥
nāciketam-upākhyānaṃ mṛtyu-proktaṃ sanātanam | uktvā śrutvā ca medhāvī brahmaloke mahīyate || 16 (3.16) ||
Yama said: 'The wise man, having repeated or heard this ancient story of Nachiketas told by Death, is glorified in the world of Brahman.'
य इमं परमं गुह्यं श्रावयेद्ब्रह्मसंसदि। प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते तदानन्त्याय कल्पत इति॥१७॥
ya imaṃ paramaṃ guhyaṃ śrāvayed-brahmasansadi | prayataḥ śrāddhakāle vā tad-ānantyāya kalpate tad-ānantyāya kalpata iti || 17 (3.17) ||
Yama said: 'He who, being pure, recites this supreme secret before an assembly of Brahmans, or at the time of the funeral ceremonies (Shraddha), secures eternal reward, he secures eternal reward.'
पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन्। कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्॥१॥
parāñci khāni vyatṛṇat-svayambhūs-tasmāt-parāṅ-paśyati nāntarātman | kaścid-dhīraḥ pratyag-ātmānam-aikṣad-āvṛtta-cakṣur-amṛtatvam-icchan || 1 (4.1) ||
Yama said: 'The Self-existent created the senses outgoing; therefore, one sees the external, but not the inner Self. A wise man, desiring immortality, beholds the inner Self with turned-in eyes.'
पराचः कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशम्। अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते॥२॥
parācaḥ kāmān-anuyanti bālās-te mṛtyor-yanti vitatasya pāśam | atha dhīrā amṛtatvaṃ viditvā dhruvam-adhruveṣv-iha na prārthayante || 2 (4.2) ||
Yama said: 'Fools run after external pleasures and fall into the net of widespread death. But the wise, knowing immortality to be constant, do not seek the stable among unstable things here.'
येन रूपं रसं गन्धं शब्दान् स्पर्शांश्च मैथुनान्। एतेनैव विजानातीह किमत्र परिशिष्यते। एतद्वै तत्॥३॥
yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāṃś-ca maithunān | etenaiva vijānātīha kim-atra pariśiṣyate | etad-vai tat || 3 (4.3) ||
Yama said: 'That by which one perceives form, taste, smell, sound, touch, and conjugal pleasure, by That alone one knows. What is there remaining here? This indeed is That.'
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति। महान्तं विभुमात्मानं मत्वा धीरो न शोचति॥४॥
svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati | mahāntaṃ vibhum-ātmānaṃ matvā dhīro na śocati || 4 (4.4) ||
Yama said: 'Realizing that by which one perceives both the dream-state and the waking-state to be the great, all-pervading Self, the wise man does not grieve.'
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात्। ईशानं भूतभव्यस्य न ततो विजुगुप्सते। एतद्वै तत्॥५॥
ya imaṃ madhvadaṃ veda ātmānaṃ jīvam-antikāt | īśānaṃ bhūtabhavyasya na tato vijugupsate | etad-vai tat || 5 (4.5) ||
Yama said: 'He who knows this Self, the enjoyer of honey (fruits of deeds), near at hand, as the lord of the past and the future, fears no more. This indeed is That.'
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत। गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत। एतद्वै तत्॥६॥
yaḥ purvaṃ tapaso jātam-adbhyaḥ pūrvam-ajāyata | guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhir-vyapaśyata | etad-vai tat || 6 (4.6) ||
Yama said: 'He who beholds Him, who was born of tapas (divine energy) before the waters (elements), and who dwells, having entered the cave of the heart, with the creatures, sees indeed. This indeed is That.'
या प्राणेन सम्भवत्यदितिर्देवतामयी। गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत। एतद्वै तत्॥७॥
yā prāṇena sambhavaty-aditir-devatāmayī | guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhir-vyajāyata | etad-vai tat || 7 (4.7) ||
Yama said: 'She who rises with Prana, Aditi, the soul of all deities, who dwells, having entered the cave of the heart, born with the creatures. This indeed is That.'
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः। दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः। एतद्वै तत्॥८॥
araṇyor-nihito jātavedā garbha iva subhṛto garbhiṇībhiḥ | dive dive īḍyo jāgṛvadbhir-haviṣmadbhir-manuṣyebhir-agniḥ | etad-vai tat || 8 (4.8) ||
Yama said: 'The all-knowing Fire, hidden in the two fire-sticks like a child well-protected by a pregnant woman, is worshipped day after day by watchful men who offer oblations. This indeed is That.'
यतश्चोदेति सूर्यो अस्तं यत्र च गच्छति। तं देवाः सर्वे अर्पितास्तदु नात्येति कश्चन। एतद्वै तत्॥९॥
yataś-code-ti sūryo astaṃ yatra ca gacchati | taṃ devāḥ sarve arpitās-tadu nātye-ti kaścana | etad-vai tat || 9 (4.9) ||
Yama said: 'That from which the sun rises and where it sets, in That all the gods are established; no one can go beyond It. This indeed is That.'
यदेवेह तदमुत्र यदमुत्र तदन्विह। मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति॥१०॥
yad-eveha tad-amutra yad-amutra tad-anviha | mṛtyoḥ sa mṛtyum-āpnoti ya iha nāneva paśyati || 10 (4.10) ||
Yama said: 'What is here is there; and what is there is here. He who sees any difference here goes from death to death.'
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किञ्चन। मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति॥११॥
manasaivedam-āptavyaṃ neha nānā'sti kiñcana | mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati || 11 (4.11) ||
Yama said: 'By mind alone is this to be realized; there is no multiplicity here. He who sees any multiplicity here goes from death to death.'
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति। ईशानो भूतभव्यस्य न ततो विजुगुप्सते। एतद्वै तत्॥१२॥
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati | īśāno bhūtabhavyasya na tato vijugupsate | etad-vai tat || 12 (4.12) ||
Yama said: 'The Purusha, of the size of a thumb, resides in the middle of the body. Knowing Him as the lord of the past and the future, one fears no more. This indeed is That.'
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः। ईशानो भूतभव्यस्य स एवाद्य स उ श्वः। एतद्वै तत्॥१३॥
aṅguṣṭhamātraḥ puruṣo jyotir-ivādhūmakaḥ | īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etad-vai tat || 13 (4.13) ||
Yama said: 'The Purusha, of the size of a thumb, is like a light without smoke. He is the lord of the past and the future. He is the same today, and He will be the same tomorrow. This indeed is That.'
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति। एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति॥१४॥
yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati | evaṃ dharmān pṛthak paśyaṃs-tān-evānuvidhāvati || 14 (4.14) ||
Yama said: 'As water rained on a mountain peak runs down the hills in various directions, so he who sees the attributes as different from the Self runs after them in various directions.'
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति। एवं मुनेर्विजानत आत्मा भवति गौतम॥१५॥
yathodakaṃ śuddhe śuddham-āsiktaṃ tādṛg-eva bhavati | evaṃ muner-vijānata ātmā bhavati gautama || 15 (4.15) ||
Yama said: 'As pure water poured into pure water becomes exactly the same, so, O Gautama, becomes the Self of the sage who knows.'
पुरमेकादशद्वारमजस्यावक्रचेतसः। अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते। एतद्वै तत्॥१॥
puram-ekādaśadvāram-ajasyāvakra-cetasaḥ | anuṣṭhāya na śocati vimuktaś-ca vimucyate | etad-vai tat || 1 (5.1) ||
Yama said: 'The city of the Unborn, whose consciousness is straight (unchanging), has eleven gates. Meditating on Him, one grieves no more; and being freed, he is liberated indeed. This indeed is That.'
हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत्॥२॥
hansaḥ śuciṣad-vasur-antarikṣasad-hotā vediṣad-atithir-duroṇasat | nṛṣad-varasad-ṛtasad-vyomasad-abjā gojā ṛtajā adrijā ṛtaṃ bṛhat || 2 (5.2) ||
Yama said: 'He is the sun in the sky, the wind in the atmosphere, the priest at the altar, and the guest in the house. He dwells in man, in gods, in truth, and in space. He is born of water, of earth, of sacrifice, and of mountains. He is the true and the great.'
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति। मध्ये वामनमासीनं विश्वे देवा उपासते॥३॥
ūrdhvaṃ prāṇam-unnayaty-apānaṃ pratyag-asyati | madhye vāmanam-āsīnaṃ viśve devā upāsate || 3 (5.3) ||
Yama said: 'He leads the Prana upward and casts the Apana downward. All the senses (gods) worship that adorable dwarf seated in the center (heart).'
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः। देहाद्विमुच्यमानस्य किमत्र परिशिष्यते। एतद्वै तत्॥४॥
asya visraṃsamānasya śarīrasthasya dehinaḥ | dehād-vimucyamānasya kim-atra pariśiṣyate | etad-vai tat || 4 (5.4) ||
Yama said: 'When this Self, dwelling in the body, is detached and freed from the body, what remains here? This indeed is That.'
न प्राणेन नापानेन मर्त्यो जीवति कश्चन। इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ॥५॥
na prāṇena nāpānena martyo jīvati kaścana | itareṇa tu jīvanti yasmin-netāv-upāśritau || 5 (5.5) ||
Yama said: 'No mortal lives by breath (Prana) or by downward air (Apana). They live by another, on whom both of these depend.'
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम्। यथा च मरणं प्राप्य आत्मा भवति गौतम॥६॥
hanta ta idaṃ pravakṣyami guhyaṃ brahma sanātanam | yathā ca maraṇaṃ prāpya ātmā bhavati gautama || 6 (5.6) ||
Yama said: 'Well, O Gautama, I will declare to you this secret, eternal Brahman, and how the soul fares after death.'
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः। स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम्॥७॥
yonim-anye prapadyante śarīratvāya dehinaḥ | sthāṇum-anye'nusaṃyanti yathā-karma yathā-śrutam || 7 (5.7) ||
Yama said: 'Some souls enter the womb to take body, others go into plants and trees (inanimate things), according to their deeds and according to their knowledge.'
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः। तदेव शुक्रं तद् ब्रह्म तदेवामृतमुच्यते। तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन। एतद्वै तत्॥८॥
ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ | tad-eva śukraṃ tad brahma tad-evāmṛtam-ucyate | tasmin-lokāḥ śritāḥ sarve tadu nātye-ti kaścana | etad-vai tat || 8 (5.8) ||
Yama said: 'That Purusha who keeps awake when all are asleep, shaping one desire after another—That indeed is the pure, That is Brahman, That is called the Immortal. In It all the worlds are established; no one goes beyond It. This indeed is That.'
अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव। एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च॥९॥
agnir-yathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekas-tathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiś-ca || 9 (5.9) ||
Yama said: 'As the one fire, having entered the world, becomes represented in every form, so the one Self within all beings represents Himself in every form, and is also outside.'
वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव। एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च॥१०॥
vāyur-yathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekas-tathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiś-ca || 10 (5.10) ||
Yama said: 'As the one wind, having entered the world, becomes represented in every form, so the one Self within all beings represents Himself in every form, and is also outside.'
सूर्यो यथा सर्वलोकस्य चक्षुर्न लिप्यते चाक्षुषैर्बाह्यदोषैः। एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः॥११॥
sūryo yathā sarvalokasya cakṣur-na lipyate cākṣuṣair-bāhyadoṣaiḥ | ekas-tathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || 11 (5.11) ||
Yama said: 'As the sun, the eye of the whole world, is not defiled by the external impurities seen by the eyes, so the one Self within all beings is not defiled by the misery of the world, being outside it.'
एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति। तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम्॥१२॥
eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti | tam-ātmasthaṃ ye'nupaśyati dhīrās-teṣāṃ sukhaṃ śāśvataṃ netareṣām || 12 (5.12) ||
Yama said: 'He is the one ruler, the Self within all beings, who makes His one form manifold. The wise who perceive Him established in their own hearts, to them belongs eternal happiness, to no others.'
नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्। तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वती नेतरेषाम्॥१३॥
nityo'nityānāṃ cetanaś-cetanānām-eko bahūnāṃ yo vidadhāti kāmān | tam-ātmasthaṃ ye'nupaśyati dhīrās-teṣāṃ śāntiḥ śāśvatī netareṣām || 13 (5.13) ||
Yama said: 'He is the eternal among the transient, the consciousness of the conscious, who, though one, fulfills the desires of many. The wise who perceive Him established in their own hearts, to them belongs eternal peace, to no others.'
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम्। कथं नु तद्विजानीयां किमु भाति विभाति वा॥१४॥
tad-etad-iti manyante'nirdeśyaṃ paramaṃ sukham | kathaṃ nu tad-vijānīyāṃ kimu bhāti vibhāti vā || 14 (5.14) ||
They perceive that indescribable supreme joy as 'This is That.' How can I know It? Does It shine by Itself, or does It reflect another's light?
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः। तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति॥१५॥
na tatra sūryo bhāti na candra-tārakaṃ nemā vidyuto bhānti kuto'yam-agniḥ | tam-eva bhāntam-anubhāti sarvaṃ tasya bhāsā sarvam-idaṃ vibhāti || 15 (5.15) ||
Yama said: 'The sun shines not there, nor the moon and stars, nor do these lightnings shine, much less this fire. When He shines, everything shines after Him; by His light all this is lighted.'
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः। तदेव शुक्रं तद् ब्रह्म तदेवामृतमुच्यते। तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन। एतद्वै तत्॥१॥
ūrdhvamūlo'vākśākha eṣo'śvatthaḥ sanātanaḥ | tad-eva śukraṃ tad brahma tad-evāmṛtam-ucyate | tasmin-lokāḥ śritāḥ sarve tadu nātye-ti kaścana | etad-vai tat || 1 (6.1) ||
Yama said: 'This ancient banyan tree (Aswattha) has its roots above and branches below. That indeed is the pure, That is Brahman, That is called the Immortal. In It all the worlds are established; no one goes beyond It. This indeed is That.'
यदिदं किञ्च जगत् सर्वं प्राण एजति निःसृतम्। महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति॥२॥
yad-idaṃ kiñca jagat sarvaṃ prāṇa ejati niḥsṛtam | mahad-bhayaṃ vajram-udyataṃ ya etad-vidur-amṛtās-te bhavanti || 2 (6.2) ||
Yama said: 'This whole universe, whatever exists, moves in the Prana (Brahman), having sprung from It. It is a great terror, like an uplifted thunderbolt. They who know this become immortal.'
भयादस्याग्निस्तपति भयात्तपति सूर्यः। भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः॥३॥
bhayād-asyāgnis-tapati bhayāt-tapati sūryaḥ | bhayād-indraś-ca vāyuś-ca mṛtyur-dhāvati pañcamaḥ || 3 (6.3) ||
Yama said: 'From fear of Him, fire burns; from fear of Him, the sun shines; from fear of Him, Indra, Vayu, and Death, the fifth, run on their duties.'
इह चेदशकद्बोद्धुं प्राक् शरीरस्य विस्रसः। ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते॥४॥
iha ced-aśakad-boddhuṃ prāk śarīrasya visrasaḥ | tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4 (6.4) ||
Yama said: 'If one is able to realize Him here, before the fall of the body, he is freed; if not, he is destined to take body again in the created worlds.'
यथा दर्पणे तथात्मनि यथा स्वप्ने तथा पितृलोके। यथाप्सु परीव ददृशे तथा गन्धर्वलोके छायायुतपयोरिव ब्रह्मलोके॥५॥
yathā darpaṇe tathātmani yathā svapne tathā pitṛloke | yathāpsu parīva dadṛśe tathā gandharvaloke chāyāyutapayor-iva brahmaloke || 5 (6.5) ||
Yama said: 'As in a mirror, so is It seen in the intellect; as in a dream, so in the world of the fathers; as in water, so in the world of the Gandharvas; but as light and shade, so clearly is It seen in the world of Brahman.'
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत्। पृथगुत्पद्यमानानां मत्वा धीरो न शोचति॥६॥
indriyāṇāṃ pṛthag-bhāvam-udayāstamayau ca yat | pṛthag-utpadyamānānāṃ matvā dhīro na śocati || 6 (6.6) ||
Yama said: 'Knowing the separate nature of the senses, and how their rising and setting belong to them as separate from the Self, the wise man does not grieve.'
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम्। सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम्॥७॥
indriyebhyaḥ paraṃ mano manasaḥ sattvam-uttamam | sattvād-adhi mahān-ātmā mahato'vyaktam-uttamam || 7 (6.7) ||
Yama said: 'Beyond the senses is the mind; beyond the mind is the intellect (Sattva); beyond the intellect is the great Self; beyond the great Self is the Unmanifest.'
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च। यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति॥८॥
avyaktāt-tu paraḥ puruṣo vyāpako'liṅga eva ca | yaṃ jñāत्वा mucyate jantur-amṛtatvaṃ ca gaccati || 8 (6.8) ||
Yama said: 'Beyond the Unmanifest is the Purusha, all-pervading and without any sign (unmanifested mark). Knowing Him, a mortal is freed and attains immortality.'
न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम्। हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति॥९॥
na saṃdṛśe tiष्ठति rūpam-asya na cakṣuṣā paśyati kaścanainam | hṛdā manīṣā manasābhiklṛpto ya etad-vidur-amṛtās-te bhavanti || 9 (6.9) ||
Yama said: '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.'
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह। बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्॥१०॥
yadā pañcāvatiṣṭhante jñānāni manasā saha | buddhiś-ca na viceṣṭate tām-āhuḥ paramāṃ gatim || 10 (6.10) ||
Yama said: 'When the five senses of knowledge are stilled, together with the mind, and the intellect does not stir—that, they say, is the highest state.'
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्। अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ॥११॥
tāṃ yogam-iti manyante sthirām-indriya-dhāraṇām | apramattas-tadā bhavati yogo hi prabhavāpyayau || 11 (6.11) ||
Yama said: 'This firm control of the senses they regard as Yoga. Then one should be watchful, for Yoga is subject to growth and decay (it comes and goes).'
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा। अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते॥१२॥
naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā | astīti bruvato'nyatra kathaṃ tad-upalabhyate || 12 (6.12) ||
Yama said: 'He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says "He is"?'
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः। अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति॥१३॥
astīty-evopalabdhavyas-tattva-bhāvena cobhayoḥ | astīty-evopalabdhasya tattva-bhāvaḥ prasīdati || 13 (6.13) ||
Yama said: 'He should be realized as "He is" and also in His true essential nature. When He is realized as "He is," His true essential nature is revealed to the seeker.'
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः। अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते॥१४॥
yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | atha martyo'mṛto bhavaty-atra brahma samaśnute || 14 (6.14) ||
Yama said: 'When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.'
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः। अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम्॥१५॥
yadā sarve prabhidyante hṛdayasyeha granthayaḥ | atha martyo'mṛto bhavaty-etāvaddhy-anuśāsanam || 15 (6.15) ||
Yama said: 'When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching of the scriptures.'
शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका। तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति॥१६॥
śataṃ caikā ca हृदयस्य nāḍyastāsāṃ mūrdhānam-abhiniḥsṛtaikā | tayordhvam-āyann-amṛtatvam-eti viṣvaṅṅ-anyā utkramaṇe bhavanti || 16 (6.16) ||
Yama said: 'There are a hundred and one nerves of the heart. One of them (Sushumna) penetrates the center of the head. Going upward through it, one attains immortality. The others lead to different worlds in departing.'
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः। तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण। तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति॥१७॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdeye saṃniviṣṭhaḥ | taṃ svāc-charīrāt-pravṛhen-muñjād-iveṣīkāṃ dhairyeṇa | taṃ vidyāc-chukram-amṛtaṃ taṃ vidyāc-chukram-amṛtam-iti || 17 (6.17) ||
Yama said: 'The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. One should draw Him out from his body with perseverance, like drawing the stalk from a blade of grass. Know Him as pure and immortal, know Him as pure and immortal.'
मृत्युप्रोक्तां नाचिकेतोऽथ लब्ध्वा विद्यामेतां योगविधिं च कृत्स्नम्। ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु रन्योऽप्येवं यो विदध्यात्ममेव॥१८॥
mṛtyu-proktāṃ nāciketo'tha labdhvā vidyām-etāṃ yoga-vidhiṃ ca kṛtsnam | brahmaprāpto virajo'bhūd-vimṛtyur-anyo'py-evaṃ yo vid-adhyātmam-eva || 18 (6.18) ||
Nachiketas, having acquired this wisdom taught by Death, along with all the rules of Yoga, became free from all impurities and death, and attained Brahman. So will it be with any other who likewise knows this inner Self.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvi nāvadhītamastu mā vidviṣāvahai || Om śāntiḥ śāntiḥ śāntiḥ ||
May the Divine protect us both (teacher and student) together. May He nourish us both together. May we work together with great energy. May our study be vigorous and effective, and may we never dispute or dislike each other. Om Peace! Peace! Peace!
Contemplation Completed
You have completed reading the key verses of the Katha Upanishad. May Vedic wisdom illuminate your intellect.