Katha Upanishad
Chapter 1, Section 1
1.1.1
ओं सहनावितिशान्तिः । ओं उशन्ह वै वाजश्रवसः सर्ववेदसंददौ ।
तस्य ह नचिकेता नाम पुत्र आस
oṃ sahanāvitiśāntiḥ | oṃ uśanha vai vājaśravasaḥ sarvavedasaṃdadau | tasya ha naciketā nāma putra āsa
From desire, as story tells, the son of Vajasrava made a gift of all his wealth; he had a son, so the story goes, by name Nachiketas.
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1.1.2
तँ ह कुमारँ सन्तं दक्षिणासु नीयमानासु श्रद्धाऽविवेश सोऽमन्यत
taṃ ha kumāraṃ santaṃ dakṣiṇāsu nīyamānāsu śraddhā''viveśa so'manyata
Him, though young, zeal possessed when rewards were being distributed; he thought.
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1.1.3
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान्स गच्छति ता ददत्
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ | anandā nāma te lokāstānsa gacchati tā dadat
(These cows) have drunk water for the last time, eaten grass for the last time, have yielded all their milk and are devoid of vigour. Joyless verily are those worlds; them he attains who gives these.
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1.1.4
स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ।
sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti
dvitīyaṃ tṛtīyaṃ taṃ hovāca mṛtyave tvā dadāmīti
He said unto his sire, ‘father, to whom wilt thou give me’; he said this again and for the third time. To him, he said ‘unto Death do I give thee.’
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1.1.5
बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति
bahūnāmemi prathamo bahūnāmemi madhyamaḥ | kiṃ svidyamasya kartavyaṃ yanmayādya kariṣyati
Nachiketas thought of many I go the first; of many I go midmost; what is there for Death to do which he can now do by me?
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1.1.6
अनुपश्य यथा पूर्वे प्रतिपश्य तथापरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ।
anupaśya yathā pūrve pratipaśya tathāpare
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ
Call to mind how our ancestors behaved and mark also how others now behave; like corn, decays the mortal and like corn is born again.
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1.1.7
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं हर वैवस्वतोदकम् ।
vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān
tasyaitāṃ śāntiṃ hara vaivasvatodakam
Like fire, a Brahman guest enters houses; men give this to quiet him. Vaivasvaia ! fetch water.
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1.1.8
आशाप्रतीक्षे संगतँ सूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ।
āśāpratīkṣe saṃgataṃ sūnṛtāṃ ceṣṭāpūrte putrapaśūṃśca sarvān
etadvṛṅkte puruṣasyālpamedhaso yasyānaśnanvasati brāhmaṇo gṛhe
Hope and expectation, company with good men, true and pleasant discourse, sacrifices, acts of pious liberality, children and cattle, all these are destroyed in the case of the ignorant man, in whose house a Brahman guest fasting stays. (8)
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1.1.9
तिस्रो रात्रीर्यदवात्सीर्गृहे मेऽनश्नन्ब्रह्मन्नतिथिर्नमस्यः ।
नमस्तेऽस्तु ब्रह्मन्स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व
tisro rātrīryadavātsīrgṛhe me'naśnanbrahmannatithirnamasyaḥ | namaste'stu brahmansvasti me'stu tasmātprati trīnvarānvṛṇīṣva
As you have lived here. Oh Brahman, a venerable guest in my house for three nights fasting, be my prostration to you, Oh Brahman, may good befall me. Therefore, ask three boons in return.
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1.1.10
शान्तसंकल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो ।
त्वत्प्रसृष्टं माभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे
śāntasaṃkalpaḥ sumanā yathā syādvītamanyurgautamo mābhimṛtyo | tvatprasṛṣṭaṃ mābhivadetpratīta etattrayāṇāṃ prathamaṃ varaṃ vṛṇe
(Nachiketas said) That Gautama may be freed from anxiety, be calm in mind, not wrath against me, that he may recognise and welcome me let go by you—is, Oh Death, the first of the three boons I ask.
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1.1.11
यथा पुरस्ताद्भविता प्रतीत अउद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युःत्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम्
yathā purastādbhavitā pratīta auddālakirāruṇirmatprasṛṣṭaḥ sukhaṃ rātrīḥ śayitā vītamanyuḥtvāṃ dadṛśivānmṛtyumukhātpramuktam
(Death replies) Auddalaki, the son of Aruna will recognise you, as before, with my permission, will sleep during nights in peace and when he sees you returned from the jaws of Death, will lose his wrath.
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1.1.12
स्वर्गे लोके न भयं किंचनास्ति न तत्र त्वं न जरया बिभेति ।
उभे तीर्त्वाशनायापिपासे शोकातिगो मोदते स्वर्गलोके
svarge loke na bhayaṃ kiṃcanāsti na tatra tvaṃ na jarayā bibheti | ubhe tīrtvāśanāyāpipāse śokātigo modate svargaloke
(Nachiketas says) In heaven there is no fear. You are not there; nor there do they in old age fear. Having crossed both hunger and thirst, one in heaven rejoices being above grief.
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1.1.13
स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण
sa tvamagniṃ svargyamadhyeṣi mṛtyo prabrūhi tvaṃ śraddadhānāya mahyam | svargalokā amṛtatvaṃ bhajanta etaddvitīyena vṛṇe vareṇa
Oh Death! thou knowest the fire which leads to heaven; explain to me who am zealous that (the fire) by which those, whose world is heaven, attain immortality. I pray for this by my second boon.
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1.1.14
प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम्
pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan | anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām
(Death says) I will tell thee well; attend to me, Oh Nachiketas, I know the fire leading to heaven; know the fire which leads to heaven and also the support of the universe and which is seated in the cavity.
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1.1.15
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा ।
स चापि तत्प्रत्यवदद्यथोक्तंअथास्य मृत्युः पुनरेवाह तुष्टः
lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā | sa cāpi tatpratyavadadyathoktaṃathāsya mṛtyuḥ punarevāha tuṣṭaḥ
Death told him the fire, the source of the worlds what altars (to be raised), how many and how, and Nachiketas repeated it all as explained. Then Death, being delighted, said to him again.
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1.1.16
तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण
tamabravītprīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ | tavaiva nāmnā bhavitāyamagniḥ sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa
Delighted, the high-souled Death told him. ‘I give thee here this other boon; by thy name alone, shall this fire be known; and take, thou, this garland also of various hues.
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1.1.17
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ।
triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū
brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemāṃ śāntimatyantameti
The three-fold Nachiketas, being united with the three doing, the three-fold Karma, crosses birth and death, knowing the adorable, the bright, the omniscient fire born of Brahman and realising him, attains thorough peace.
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1.1.18
त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके
triṇāciketastrayametadviditvā ya evaṃ vidvāṃścinute nāciketam | sa mṛtyupāśānpurataḥ praṇodya śokātigo modate svargaloke
The three-fold Nachiketas, knowing these three, who propitiates the Nachiketa fire with this knowledge, casts off Death’s meshes behind him, travels beyond grief and rejoices in heaven.
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1.1.19
एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्ष्यन्ति जनासस्तृतीयं वरं नचिकेतो वृणीष्व ।
eṣa te'gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa
etamagniṃ tavaiva pravakṣyanti janāsastṛtīyaṃ varaṃ naciketo vṛṇīṣva
This is thy fire, Oh Nachiketas, which leads to heaven and which you craved for, by the second boon; people will call this fire thine alone; Oh Nachiketas, demand the third boon.
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1.1.20
येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः
yeyaṃ prete vicikitsā manuṣye'stītyeke nāyamastīti caike | etadvidyāmanuśiṣṭastvayā'haṃ varāṇāmeṣa varastṛtīyaḥ
(Nachiketas said) This well-known doubt as to what becomes of a man after death,—some say he is and some, he is not,—I shall know being taught by thee. This boon is the third of the boons.
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1.1.21
देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः ।
अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम्
devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ | anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam
Here, even the gods of yore had doubt. Indeed it is not easy to know—subtle is this matter—Oh, Nachiketas, ask for some other boon. Press not this on me; give this up for me.
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1.1.22
देवैरत्रापि विचिकित्सितं किलत्वं च मृत्यो यन्न सुज्ञेयमात्थ ।
वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित्
devairatrāpi vicikitsitaṃ kilatvaṃ ca mṛtyo yanna sujñeyamāttha | vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit
Thou sayest, Oh Death, that even the gods had doubts here and that this is not easy to know. None other like thee, who could tell of this, can be found; no other boon can at all equal this.
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1.1.23
शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून्हस्तिहिरण्यमश्वान् ।
भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि
śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūnhastihiraṇyamaśvān | bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi
(Death says) ask for centenarian sons and grandsons, many cattle, elephants, gold and horses. Ask for wide extent of earth and live yourself, as many autumns as you like.
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1.1.24
एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च ।
महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि
etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca | mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi
Some boon equal to this, if thou thinkest fit, demand—wealth and longevity; be king of the wide earth, Nachiketas, I shall make thee enjoy all thy desires (pertaining to earth and heaven).
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1.1.25
ये ये कामा दुर्लभा मर्त्यलोके सर्वान्कामाँश्छन्दतः प्रार्थयस्व ।
इमा रामाः सरथाः सतूर्या नहीदृशा लम्भनीया मनुष्यैः ।
आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं मानुप्राक्षीः
ye ye kāmā durlabhā martyaloke sarvānkāmāṃśchandataḥ prārthayasva | imā rāmāḥ sarathāḥ satūryā nahīdṛśā lambhanīyā manuṣyaiḥ | ābhirmatprattābhiḥ paricārayasva naciketo maraṇaṃ mānuprākṣīḥ
Whatever desires are difficult to realise in the land of mortals, ask, as thou likest, for all such desired objects. These nymphs have their chariots and lutes; and women like these are not enjoyable by mortals; with these, by me given, have thy services performed. Oh Nachiketas, do not ask about death.
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1.1.26
श्वोभावा मर्त्यस्य यदन्तकैतत्सर्वेंद्रियाणां जरयंति तेजः ।
अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते
śvobhāvā martyasya yadantakaitatsarveṃdriyāṇāṃ jarayaṃti tejaḥ | api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte
(Nachiketas says) Ephemeral these; Oh Death, these tend to the decay of the fire (vigour) of all the senses in man. Even the longest life is, indeed, short. Thine alone be the chariots, the dance and music.
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1.1.27
न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वां ।
जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव
na vittena tarpaṇīyo manuṣyo lapsyāmahe vittamadrākṣma cettvāṃ | jīviṣyāmo yāvadīśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva
Man is not to be satisfied with wealth; if wealth, were wanted, we shall get it, if we only see thee. We shall also live, as long as you rule. Therefore, that boon alone is fit to be craved by me.
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1.1.28
अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अभिध्यायन्वर्णरतिप्रमोदानतिदीर्घे जीविते को रमेत
ajīryatāmamṛtānāmupetya jīryanmartyaḥ kvadhaḥsthaḥ prajānan | abhidhyāyanvarṇaratipramodānatidīrghe jīvite ko rameta
What decaying mortal living in the world below and possessed of knowledge, having reached the company of the undecaying and the immortal, will delight in long life, knowing the nature of the delight produced by song and sport?
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Chapter 1, Section 2
1.2.1
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधुर्भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते
anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣaṃ sinītaḥ | tayoḥ śreya ādadānasya sādhurbhavati hīyate'rthādya u preyo vṛṇīte
(Death said) One is good while another is pleasant. These two, serving different ends, bind men; happiness comes to him, who, of these, chooses the good; whoso chooses the pleasant forfeits the true end.
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1.2.2
श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ संपरीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते
śreyaśca preyaśca manuṣyametastau saṃparītya vivinakti dhīraḥ | śreyo hi dhīro'bhipreyaso vṛṇīte preyo mando yogakṣemādvṛṇīte
Both the good and the pleasant approach the mortal; the intelligent man examines and distinguishes them; for, the intelligent man prefers the good to the pleasant; the ignorant man chooses the pleasant for the sake of his body.
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1.2.3
स त्वं प्रियान्प्रियरूपाँश्च कामानभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैताँ सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ।
sa tvaṃ priyānpriyarūpāṃśca kāmānabhidhyāyannaciketo'tyasrākṣīḥ
naitāṃ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ
Oh Nachiketas, thou hast renounced desires and desirable objects of sweet shape, judging them by their real value; thou hast not accepted this garland of such wealth, in which many mortals sink.
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1.2.4
दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त
dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā | vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo'lolupanta
These two are wide apart, mutually exclusive, leading to different ways, known as ignorance and knowledge. I regard Nachiketas as wishing for knowledge; desires, though numerous, have not shaken thee.
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1.2.5
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः
avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ | dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ
Living in the middle of ignorance and regarding themselves as intelligent and learned, the ignorant go round and round, in many crooked ways, like the blind led by the blind.
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1.2.6
न सांपरायः प्रतिभाति बालम् प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे
na sāṃparāyaḥ pratibhāti bālam pramādyantaṃ vittamohena mūḍham | ayaṃ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me
The way to the future does not shine for the ignorant man who blunders, rendered, blind by folly caused by wealth; thinking thus ‘this world is and none other,’ be gets into my power again and again.
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1.2.7
श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धाश्चर्यो ज्ञाता कुशलानुशिष्टः
śravaṇāyāpi bahubhiryo na labhyaḥ śṛṇvanto'pi bahavo yaṃ na vidyuḥ | āścaryo vaktā kuśalo'sya labdhāścaryo jñātā kuśalānuśiṣṭaḥ
Who cannot be attained even for hearing by many; whom, many though hearing, do not know; the expounder of him is a wonder; and able, the attainer of him; a wonder, the knower of him instructed by the able.
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1.2.8
न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्त्यणीयान् ह्यतर्क्यमणुप्रमाणात्
na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ | ananyaprokte gatiratra nāstyaṇīyān hyatarkyamaṇupramāṇāt
This atman now explained cannot easily be known, of taught by a person of inferior intellect being variously regarded. When it is taught by a preceptor, one with the Brahman, there is no further travel, his being subtler than the subtle and not arguable.
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1.2.9
नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यान्त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा
naiṣā tarkeṇa matirāpaneyā proktānyenaiva sujñānāya preṣṭha | yāntvamāpaḥ satyadhṛtirbatāsi tvādṛṅno bhūyānnaciketaḥ praṣṭā
This idea cannot be reached by mere reasoning. This idea, Oh dearest, leads to sound knowledge, only if taught by another; thou hast reached it; Oh, thou art fixed in truth. May we find, Oh Nachiketas, a questioner like thee!
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1.2.10
जानाम्यहँ शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोग्निरनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ।
' jānāmyahaṃ śevadhirityanityaṃ na hyadhruvaiḥ prāpyate hi dhruvaṃ tat
tato mayā nāciketaścito'gniranityairdravyaiḥ prāptavānasmi nityam
I know that the treasure is uncertain; for, that which is constant is never reached by things which change. Therefore, has Nachiketa fire been propitiated by me with the perishable things, and I have attained the eternal.
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1.2.11
कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारं ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ।
kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāraṃ
stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo'tyasrākṣīḥ
The end of all desires, the stay of all the universe, the endless fruit of worship, the other shore of fearlessness, the praiseworthy, the great and boundless goal, all these hast thou beheld, and being intelligent, Oh Nachiketas, hast boldly rejected all.
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1.2.12
तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति
taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam | adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti
Contemplating with a concentrated mind, weaned from all external objects on the atman, ancient, hard to see, lodged in the inmost recess, located in intelligence, and seated amidst miserable surroundings, the intelligent man renounces joy and grief.
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1.2.13
एतच्छ्रुत्वा संपरिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा विवृतँ सद्म नचिकेतसं मन्ये ।
etacchrutvā saṃparigṛhya martyaḥ pravṛhya dharmyamaṇumetamāpya
sa modate modanīyaṃ hi labdhvā vivṛtaṃ sadma naciketasaṃ manye
Having heard and well-grasped this, the mortal abstracting the virtuous atman, attaining this subtle atman, rejoices having obtained what causes joy. I think that the mansion is wide open for Nachiketas.
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1.2.14
अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद
anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt | anyatra bhūtācca bhavyācca yattatpaśyasi tadvada
What thou seest other than virtue and vice, other than what is made and what is not, other than the past and the future, tell me that.
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1.2.15
सर्वे वेदा यत्पदमामनन्ति तपाँ सि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पद्ँ संग्रहेण ब्रवीम्योमित्येतत्
sarve vedā yatpadamāmananti tapāṃsi sarvāṇi ca yadvadanti | yadicchanto brahmacaryaṃ caranti tatte padṃ saṃgraheṇa bravīmyomityetat
The goal which all the Vedas uniformly extol, which all acts of tapas speak of, and wishing for which men lead the life of a Brahmacharin, that goal I tell you briefly—It is this— Om.
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1.2.16
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत्
etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param | etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat
This word is, indeed, Brahman, this word is, in deed, the highest; whoso knows this word obtains, indeed, whatever he wishes for.
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1.2.17
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परं ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ।
etadālambanaṃ śreṣṭhametadālambanaṃ paraṃ
etadālambanaṃ jñātvā brahmaloke mahīyate
This prop is the best. This prop is the highest Knowing this prop, one is worshipped in the world of Brahman.
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1.2.18
न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā vipaścinnāyaṃ kutaścinna babhūva kaścit | ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre
The intelligent atman is not born, nor does he die; he did not come from anywhere nor was he anything, unborn, eternal, everlasting, ancient; he is not slain though the body is slain.
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1.2.19
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतं ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ।
hantā cenmanyate hantuṃ hataścenmanyate hataṃ
ubhau tau na vijānīto nāyaṃ hanti na hanyate
The slayer who thinks of slaying this and the slain who thinks this slain, both these do not know. This slays not, nor is slain.
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1.2.20
अणोरणीयान्महतो महीयानात्मास्य जन्तोर्निहितो गुहायां ।
तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमात्मनः
aṇoraṇīyānmahato mahīyānātmāsya jantornihito guhāyāṃ | tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamātmanaḥ
Subtler than the subtle, greater than the great, in the heart of each living being, the atman reposes. One free from desire, with his mind and the senses composed, sees the glory of the atman and becomes absolved from grief.
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1.2.21
आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति
āsīno dūraṃ vrajati śayāno yāti sarvataḥ | kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati
Sitting, he goes far; lying, he goes everywhere. Who else but me deserves to know the God, who is joyful and joyless.
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1.2.22
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितं ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति
aśarīraṃ śarīreṣvanavastheṣvavasthitaṃ | mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati
The intelligent man knowing the atman, bodiless, seated firmly in perishable bodies, great and all-pervading, does not grieve.
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1.2.23
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूँ स्वाम्
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām
This atman is not to be attained by a study of the Vedas, nor by intelligence, nor by much hearing, but the atman can be attained, only by him who seeks to know it. To him, this atman reveals its true nature.
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1.2.24
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात्
nāvirato duścaritānnāśānto nāsamāhitaḥ | nāśāntamānaso vāpi prajñānenainamāpnuyāt
None who has not turned away from bad conducts whose senses are not under control, whose mind is not collected, or whose mind is not at rest, can attain this atman by knowledge.
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1.2.25
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ | mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ
Of whom, the Brahma and the Kshatriya classes are the food, and Death but pickles (to supplement it); how can one thus know where that atman is.
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Chapter 1, Section 3
1.3.1
ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे ।
छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः
ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe | chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ
The two, who enjoy the fruits of their good deeds, being lodged in the cavity of the seat of the supreme, the knowers of Brahman call shadow and light, as also those who maintain five fires and have thrice propitiated the Nachiketa fire.
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1.3.2
यः सेतुरीजानानामक्षरं ब्रह्म यत्परम् ।
अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि
yaḥ seturījānānāmakṣaraṃ brahma yatparam | abhayaṃ titīrṣatāṃ pāraṃ nāciketaṃ śakemahi
We are able to know the fire which is the bridge of those who perform sacrifices, and also the highest immortal Brahman, fearless, and the other shore for those, who wish to cross the ocean of Samsara.
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1.3.3
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च
ātmānaṃ rathitaṃ viddhi śarīraṃ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca
Know the atman as the lord of the chariot, the body as only the chariot, know also intelligence as the driver; know the minds as the reins.
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1.3.4
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ।
indriyāṇi hayānāhurviṣayāṃ steṣu gocarān
ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ
The senses, they say, are the horses; the objects which they perceive, the way; the atman, the senses and the mind combined, the intelligent call the enjoyer.
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1.3.5
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः
yastvavijñānavānbhavatyayuktena manasā sadā | tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ
But of him who is not possessed of discrimination, and whose mind is always uncontrolled, the senses are not controllable as vicious horses of a driver.
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1.3.6
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः
yastu vijñānavānbhavati yuktena manasā sadā | tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ
But of him who knows and has a mind always controlled, the senses are always controllable as the good horses of the driver.
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1.3.7
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।
न स तत्पदमाप्नोति सँ सारं चाधिगच्छति ।
yastvavijñānavānbhavatyamanaskaḥ sadā'śuciḥ
na sa tatpadamāpnoti saṃ sāraṃ cādhigacchati
But he, whose intellect has no discrimination and whose thind is not under control and who is always unclean, does not reach that goal and falls into Samsara.
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1.3.8
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते
yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate
But he, who knows, who has his mind always under control and who is clean, reaches that goal from which he is not born again.
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1.3.9
विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्
vijñānasārathiryastu manaḥpragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam
But the man who has a discriminating intellect for the driver and a controlling mind for the reins, reaches the end of the road, i.e., that highest place of Vishnu.
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1.3.10
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः
indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ | manasastu parā buddhirbuddherātmā mahānparaḥ
Beyond the senses, are the rudiments of its objects; beyond these rudiments is the mind; beyond the mind is atman known as Mahat (great).
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1.3.11
महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ | puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ
Beyond the great Ātman is the Unmanifested; beyond the Unmanifested is the Puruṣa (the Cosmic Soul); beyond the Puruṣa there is nothing. That is the end that is the final goal.
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1.3.12
एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः
eṣa sarveṣu bhūteṣu gūḍho''tmā na prakāśate | dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ
This Ātman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers through keen and subtle understanding.
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1.3.13
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि
yacchedvāṅmanasī prājñastadyacchejjñāna ātmani | jñānamātmani mahati niyacchettadyacchecchānta ātmani
Let the intelligent man sink speech into mind, sink that into intelligence and intelligence into the great atman and sink that into the peaceful atman.
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1.3.14
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति
uttiṣṭhata jāgrata prāpya varānnibodhata | kṣurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti
Arise, awake; having reached the great, learn; the edge of a razor is sharp and impassable; that path, the intelligent say, is hard to go by.
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1.3.15
अशब्दमस्पर्शमरूपमव्ययं तथाऽरसन्नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते
aśabdamasparśamarūpamavyayaṃ tathā'rasannityamagandhavacca yat | anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhātpramucyate
Which is soundless, touchless, formless, undecaying, so tasteless, eternal and scentless, beginningless, endless, beyond the Mahat, and constant, knowing that, man escapes from the mouth of Death.
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1.3.16
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते
nāciketamupākhyānaṃ mṛtyuproktaṃ sanātanam | uktvā śrutvā ca medhāvī brahmaloke mahīyate
Hearing and repeating the old Nachiketa’s story told by Death, the intelligent man attains glory in the world of Brahman.
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1.3.17
य इमं परमं गुह्यं श्रावयेद्ब्रह्मसंसदि ।
प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते तदानन्त्याय कल्पत इति
ya imaṃ paramaṃ guhyaṃ śrāvayedbrahmasaṃsadi | prayataḥ śrāddhakāle vā tadānantyāya kalpate tadānantyāya kalpata iti
Whoever with zeal, causes to be recited before an. assembly of Brahmins or at the time of Sraddha of the ancestors, this highest secret, that secures immortality, secures immortality.
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Chapter 2, Section 1
2.1.1
पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्
parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman | kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan
The self-existent created the senses out-going: therefore, one sees outside and not the atman within. Some intelligent man, with his senses turned away, (from their object), desirous of immortality, sees the atman within.
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2.1.2
पराचः कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशं ।
अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते
parācaḥ kāmānanuyanti bālāste mṛtyoryanti vitatasya pāśaṃ | atha dhīrā amṛtatvaṃ viditvā dhruvamadhruveṣviha na prārthayante
The ignorant pursue external objects of desire; they get into the meshes of widespread death: but the intelligent, knowing sure immortality, do not covet the uncertain things here.
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2.1.3
येन रूपं रसं गन्धं शब्दान्स्पर्शाँश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वैतत्
yena rūpaṃ rasaṃ gandhaṃ śabdānsparśāṃśca maithunān | etenaiva vijānāti kimatra pariśiṣyate | etadvaitat
By which alone, one knows form, taste, smell, sounds, touch and the pleasures of the sexes; what remains here unknown to that. This verily is that.
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2.1.4
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ।
svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati
mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati
That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Ātman the wise man grieves no more.
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2.1.5
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत्
ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt | īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat
He who knows this Ātman, 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.
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2.1.6
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।
गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत्
yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata | guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata | etadvai tat
Who sees him seated within the five elements,—him who was born of Tapas (Brahman) who was born before the waters and who having entered the cavity of the heart, is therein seated. This verily is that.
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2.1.7
या प्राणेन संभवत्यदितिर्देवतामयी ।
गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वैतत्
yā prāṇena saṃbhavatyaditirdevatāmayī | guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata | etadvaitat
Who is born along with prapa manifested as all Devas, the eater, seated, having entered the heart, who was born with the elements. This verily is that.
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2.1.8
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।
दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वैतत्
araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ | dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ | etadvaitat
The fire lodged in the aranis, as the foetus is well-borne by the pregnant woman fit to be worshipped every day by watchful offerers and other men. This verily is that.
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2.1.9
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।
तं देवाःसर्वे अर्पितास्तदु नात्येति कश्चन । एतद्वैतत्
yataścodeti sūryo'staṃ yatra ca gacchati | taṃ devāḥsarve arpitāstadu nātyeti kaścana | etadvaitat
Whence also the sun rises and where he sets, on that, all the Devas depend. None certainly passes beyond that. This verily is that.
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2.1.10
यदेवेह तदमुत्र यदमुत्र तदन्विह ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति
yadeveha tadamutra yadamutra tadanviha | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati
What indeed is here, is there; what there, that here again; from Death to Death he goes; who here sees, as if different.
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2.1.11
मनसैवेदमाप्तव्यन्नेह नानास्ति किंचन ।
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति
manasaivedamāptavyanneha nānāsti kiṃcana | mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati
By mind alone could this be obtained, there is no difference here at all. He goes from death to death who sees as if there were difference here.
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2.1.12
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत्
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati | īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat
The Puruṣa (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.
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2.1.13
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत्
aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ | īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat
That Puruṣa, 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.
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2.1.14
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।
एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति
yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati | evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati
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.
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2.1.15
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।
एवं मुनेर्विजानत आत्मा भवति गौतम ।
yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati
evaṃ munervijānata ātmā bhavati gautama
As water pure poured into pure becomes the same only, so the atman of the thinker who knows thus, becomes; Oh Gautama.
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Chapter 2, Section 2
2.2.1
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वैतत्
puramekādaśadvāramajasyāvakracetasaḥ | anuṣṭhāya na śocati vimuktaśca vimucyate | etadvaitat
The city of the unborn, whose knowledge is permanent, has eleven gates; thinking on him, one does not grieve and being freed, becomes free. This verily is that.
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2.2.2
हँसः शुचिषद्वसुरान्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ।
haṃsaḥ śuciṣadvasurāntarikṣasaddhotā vediṣadatithirduroṇasat
nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat
As mover, he dwells in heaven; as pervader, in inter-space; as fire, in the altar; as guest, in a house; he dwells in man, dwells in betters, dwells in truth and dwells in the akas. He is all that is born in water, all that is born of earth, all that is born of sacrifices and all that is born of mountain; true and great.
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2.2.3
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते
ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati | madhye vāmanamāsīnaṃ viśve devā upāsate
He leads the prana upwards and casts the apana downwards; the dwarf seated in the middle, all Devas worship.
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2.2.4
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वैतत्
asya visraṃsamānasya śarīrasthasya dehinaḥ | dehādvimucyamānasya kimatra pariśiṣyate | etadvaitat
When this atman seated in the body escapes from the body what here remains? This verily is that.
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2.2.5
न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ
na prāṇena nāpānena martyo jīvati kaścana | itareṇa tu jīvanti yasminnetāvupāśritau
Not by prana, not by apana, does any mortal live; but it is by some other on which these two depend that men live.
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2.2.6
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम
hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam | yathā ca maraṇaṃ prāpya ātmā bhavati gautama
To thee, Oh Gautama, I will explain the secret ancient Brahman and also how after death, the atman becomes.
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2.2.7
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ।
yonimanye prapadyante śarīratvāya dehinaḥ
sthāṇumanye'nusaṃyanti yathākarma yathāśrutam
Some jivas (dehinah) go into wombs to be embodied; others pass into the immoveable, according to their karma and to their knowledge.
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2.2.8
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वैतत्
ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ | tadeva śukraṃ tadbrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvaitat
This Purusha who wakes when all sleep, creating what was desired is certainly ‘the pure,’ that is Brahman and that is said to be immortal. All worlds are fastened on that; none passes beyond that. This verily is that.
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2.2.9
अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च
agniryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca
As fire, though one, having entered the world, takes a separate form in respect of every form, so does the internal atman of all living things assume a form for every form and is outside all forms.
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2.2.10
वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च
vāyuryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca
As wind, though one, having entered the world, assumes forms responsive to every form, so the internal atman of all living things, though one, assumes forms responsive to every form and is outside them all.
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2.2.11
सूर्यो यथा सर्वलोकस्य चक्षुर्न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः
sūryo yathā sarvalokasya cakṣurna lipyate cākṣuṣairbāhyadoṣaiḥ | ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ
As the sun, the eye of all the world, is not tainted with the stains in external objects seen by the eyes, so, the one internal atman of all living things is not tainted with the world’s grief, being external to it.
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2.2.12
एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम्
eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti | tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ sukhaṃ śāśvataṃ netareṣām
Sole, controller, the internal atman of all living things who makes his own form diverse to the intelligent who realizes him as seated in the self, eternal bliss is theirs, not others.
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2.2.13
नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वतीनेतरेषाम्
nityo'nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān | tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ śāntiḥ śāśvatīnetareṣām
Eternal among the ephemeral, conscious among the conscious, who, being one, dispenses desired objects to many, the intelligent who see him seated in their selves, to them, eternal peace, not to others.
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2.2.14
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा
tadetaditi manyante'nirdeśyaṃ paramaṃ sukham | kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā
They think of that as this—the indescribable highest bliss. How shall I know that, whether that which shines is seen clearly or not.
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2.2.15
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति
na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti
The sun does not shine there; nor do the moon and the stars, nor do these lightnings shine. How could this fire? Him shining, all shine after. All this shines by his light.
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Chapter 2, Section 3
2.3.1
ऊर्ध्वमूलोऽवाक्षाख एषोऽश्वत्थः सनातनः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वैतत्
ūrdhvamūlo'vākṣākha eṣo'śvatthaḥ sanātanaḥ | tadeva śukraṃ tadbrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvaitat
Root up and branches down is this ancient asvattha tree, that (its source) is pure. That is Brahman and that alone is called immortal. On that, do all worlds depend and none passes beyond that. This verily is that.
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2.3.2
यदिदं किंच जगत्सर्वं प्राण एजति निःसृतम् ।
महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति
yadidaṃ kiṃca jagatsarvaṃ prāṇa ejati niḥsṛtam | mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti
All this universe evolved (from prana) moves while Prana is; a mighty terror, the thunderbolt uplifted; those who know this become immortal.
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2.3.3
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः
bhayādasyāgnistapati bhayāttapati sūryaḥ | bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ
From fear of him, fire burns; from fear, the sun shines; from fear, Indra and Wind; and Death, the fifth, speeds.
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2.3.4
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते
iha cedaśakadboddhuṃ prākṣarīrasya visrasaḥ | tataḥ sargeṣu lokeṣu śarīratvāya kalpate
If here he is able to know before the falling of the body, then in the worlds of created things, he becomes embodied.
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2.3.5
यथादर्शे तथात्मनि यथा स्वप्ने तथा पितृलोके ।
यथाप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोरिव ब्रह्मलोके
yathādarśe tathātmani yathā svapne tathā pitṛloke | yathāpsu parīva dadṛśe tathā gandharvaloke chāyātapayoriva brahmaloke
As in a mirror, so within one's self; as in dreams, so in the world of the manes ; as indistinctly seen in water, so in the world of the Gandharvas ; as of light and shade, so in the world of Brahma.
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2.3.6
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।
पृथगुत्पद्यमानानां मत्वा धीरो न शोचति
indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat | pṛthagutpadyamānānāṃ matvā dhīro na śocati
The intelligent man knowing that the senses separately produced are distinct (from the atman) and also their rising and setting, does not grieve.
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2.3.7
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।
सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम्
indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam | sattvādadhi mahānātmā mahato'vyaktamuttamam
Beyond the senses is the mind; higher than the mind is the intellect; above the intellect is the great atman ; higher than the mahat is Avyaktam.
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2.3.8
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति
avyaktāttu paraḥ puruṣo vyāpako'liṅga eva ca | yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati
Beyond the Avyaktam is Purusha, all-pervading and devoid of linga (indicative mark), whom knowing the mortal is freed and attains immortality.
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2.3.9
न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् ।
हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति
na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam | hṛdā manīṣā manasābhiklṛpto ya etadviduramṛtāste bhavanti
His form stands not within the fold of vision. None sees him with the eye. By the intellect controlling the mind, and by constant meditation is he revealed. Whoso knows that becomes immortal.
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2.3.10
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्
yadā pañcāvatiṣṭhante jñānāni manasā saha | buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim
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.
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2.3.11
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ
tāṃ yogamiti manyante sthirāmindriyadhāraṇām | apramattastadā bhavati yogo hi prabhavāpyayau
This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.
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2.3.12
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।
अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते
naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā | astīti bruvato'nyatra kathaṃ tadupalabhyate
Not by speech, not by mind, not by the eye, can he be attained; except in his case who says ‘He is,’ how can that be known.
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2.3.13
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति
astītyevopalabdhavyastattvabhāvena cobhayoḥ | astītyevopalabdhasya tattvabhāvaḥ prasīdati
He should be known to exist and also as he really is. Of these two, to him who knows him to exist, his real nature becomes revealed.
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2.3.14
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योमृतो भवत्यत्र ब्रह्म समश्नुते
yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | atha martyo'mṛto bhavatyatra brahma samaśnute
When all desires clinging to the heart of one fall off, then the mortal becomes immortal and here attains Brahman.
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2.3.15
यथा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योमृतो भवत्येतावद्ध्यनुशासनम्
yathā sarve prabhidyante hṛdayasyeha granthayaḥ | atha martyo'mṛto bhavatyetāvaddhyanuśāsanam
When here all the knots of the heart are sundered, then the mortal becomes immortal. Thus, much, the instruction.
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2.3.16
शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका ।
तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति
śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti
A hundred and one are the nerves of the heart. Of them, one has gone out piercing the head; going up through it, one attains immortality; others at the time of death lead different ways.
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2.3.17
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः ।
तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण ।
तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति
aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ | taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa | taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti
The Purusha of the size of a thumb, the internal atman, is always seated in the heart of all living creatures; one should draw him out from one’s own body boldly, as stalk from grass; one should know him as pure and immortal; one should know him as pure and immortal.
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2.3.18
मृत्युप्रोक्तान्नचिकेतोऽथ लब्ध्वा विद्यामेतां योगविधिं च कृत्स्नम् ।
ब्रह्मप्राप्तो विरजोऽभूद्विमृत्युरन्योऽप्येवं यो विदध्यात्ममेव
mṛtyuproktānnaciketo'tha labdhvā vidyāmetāṃ yogavidhiṃ ca kṛtsnam | brahmaprāpto virajo'bhūdvimṛtyuranyo'pyevaṃ yo vidadhyātmameva
Nachiketas then having acquired this knowledge imparted by Death and also all the instruction about yoga, attained Brahman, having become free from taint and death; so does another also, who thus knows the nature of the atman.
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2.3.19
सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै
saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvināvadhītamastu mā vidviṣāvahai
Let Him protect us both; let us exert together may what we study be well studied; may we not hate.
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