katha Upanishad

Katha-Upanishad


The Katha-Upanishad is probably the most widely known of all the
Upanishads. It was early translated into Persian and through
this rendering first made its way into Europe. Later Raja Ram
Mohun Roy brought out an English version. It has since appeared
in various languages; and English, German and French writers are
all agreed in pronouncing it one of the most perfect expressions
of the religion and philosophy of the Vedas. Sir Edwin Arnold
popularized it by his metrical rendering under the name of "The
Secret of Death," and Ralph Waldo Emerson gives its story in
brief at the close of his essay on "Immortality."

There is no consensus of opinion regarding the place of this
Upanishad in Vedic literature. Some authorities declare it to
belong to the Yajur-Veda, others to the Sama-Veda, while a large
number put it down as a part of the Atharva-Veda. The story is
first suggested in the Rig-Veda; it is told more definitely in
the Yajur-Veda; and in the Katha-Upanishad it appears fully
elaborated and interwoven with the loftiest Vedic teaching.
There is nothing however, to indicate the special place of this
final version, nor has any meaning been found for the name Katha.

The text presents a dialogue between an aspiring disciple,
Nachiketas, and the Ruler of Death regarding the great Hereafter.




Katha-Upanishad



Peace Chant

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

OM! PEACE! PEACE! PEACE!




Part First



I

Vahasrava, being desirous of heavenly rewards (at the Viswajit
sacrifice), made a gift of all that he possessed. He had a son
by the name of Nachiketas.


II

When the offerings were being distributed, faith (Shraddha)
entered (the heart of)Nachiketas, who, though young, yet
resected:


III

These cows have drunk water, eaten grass and given milk for the
last time, and their senses have lost all vigour. He who gives
these undoubtedly goes to joyless realms.

In India the idea of sacrifice has always been to give freely for the joy of
giving, without asking anything in return; and the whole purpose and merit of
the sacrifice is lost, if the giver entertains the least thought of name, fame
or individual benefit. The special Viswajit sacrifice which Vajasrava was
making required of him to give away all that he possessed. When, however, the
gifts were brought forward to be offered, his son Nachiketas, although
probably a lad about twelve years of age, observed how worthless were the
animals which his father was offering. His heart at once became filled with
Shraddha. There is no one English word which can convey the meaning of this
Sanskrit term. It is more than mere faith. It also implies self-reliance, an
independent sense of right and wrong, and the courage of one's own conviction.
As a boy of tender age, Nachiketas had no right to question his father's
action; yet, impelled by the sudden awakening of his higher nature, he could
not but reflect: "By merely giving these useless cows, my father cannot gain
any merit. If he has vowed to give all his possessions, then he must also
give me. Otherwise his sacrifice will not be complete and fruitful."
Therefore, anxious for his father's welfare, he approached him gently and
reverently.


IV

He said to his father: Dear father, to whom wilt thou give me?
He said it a second time, then a third time. The father replied:
I shall give thee unto Death.

Nachiketas, being a dutiful son and eager to atone for his father's inadequate
sacrifice, tried to remind him thus indirectly that he had not fulfilled his
promise to give away all his possessions, since he had not yet offered his own
son, who would be a worthier gift than useless cattle. His father, conscious
that he was not making a true sacrifice, tried to ignore the boy's questions;
but irritated by his persistence, he at last impatiently made answer: "I give
thee to Yama, the Lord of Death." The fact that anger could so quickly rise
in his heart proved that he had not the proper attitude of a sacrificer, who
must always be tranquil, uplifted and free from egoism.


V

Nachiketas thought: Among many (of my father's pupils) I stand
first; among many (others) I stand in the middle (but never
last). What will be accomplished for my father by my going this
day to Yama?

It was not conceit which led Nachiketas to consider his own standing and
importance. He was weighing his value as a son and pupil in order to be able
to judge whether or not he had merit enough to prove a worthy gift. Although
he realized that his father's harsh reply was only the expression of a
momentary outburst of anger; yet he believed that greater harm might befall
his father, if his word was not kept. Therefore he sought to strengthen his
father's resolution by reminding him of the transitory condition of life. He
said:


VI

Look back to those who lived before and look to those who live
now. Like grain the mortal decays and like grain again springs
up (is reborn).

All things perish, Truth alone remains. Why then fear to sacrifice me also;
Thus Nachiketas convinced his father that he should remain true to his word
and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode
of Death, but Yama was absent and the boy waited without food or drink for
three days. On Yama's return one of his household said to him:


VII

Like fire a Brahmana guest enters into houses. That fire is
quenched by an offering. (Therefore) O Vaivaswata, bring water.


VIII

The foolish man in whose house a Brahmana guest remains without
food, all his hopes and expectations, all the merit gained by his
association with the holy, by his good words and deeds, all his
sons and cattle, are destroyed.

According to the ancient Vedic ideal a guest is the
representative of God and should be received with due reverence
and honor. Especially is this the case with a Brahmana or a
Sannyasin whose life is wholly consecrated to God. Any one who
fails to give proper care to a holy guest brings misfortune on
himself and his household. When Yama returned, therefore, one of
the members of his household anxiously informed him of
Nachiketas' presence and begged him to bring water to wash his
feet, this being always the first service to an arriving guest.


IX

Yama said: O Brahmana! Revered guest! My salutations to thee.
As thou hast remained three nights in my house without food,
therefore choose three boons, O Brahmana.


X

Nachiketas said: May Gautama, my father, be free from anxious
thought (about me). May he lose all anger (towards me) and be
pacified in heart. May he know and welcome me when I am sent
back by thee. This, O Death, is the first of the three boons I
choose.


XI

Yama replied: Through my will Auddalaki Aruni (thy father) will
know thee, and be again towards thee as before. He will sleep in
peace at night. He will be free from wrath when he sees thee
released from the mouth of death.

XII

Nachiketas said: In the realm of heaven there is no fear, thou
(Death) art not there; nor is there fear of old age. Having
crossed beyond both hunger and thirst and being above grief,
(they) rejoice in heaven.


XIII

Thou knowest, O Death, the fire-sacrifice that leads to heaven.
Tell this to me, who am full of Shraddha (faith and yearning).
They who live in the realm of heaven enjoy freedom from death.
This I beg as my second boon.


XIV

Yama replied: I know well that fire which leads to the realm of
heaven. I shall tell it to thee. Listen to me. Know, O
Nachiketas, that this is the means of attaining endless worlds
and their support. It is hidden in the heart of all beings.


XV

Yama then told him that fire-sacrifice, the beginning of all the
worlds; what bricks, how many and how laid for the altar.
Nachiketas repeated all as it was told to him. Then Death, being
pleased with him, again said:


XVI

The great-soured Yama, being well pleased, said to him
(Nachiketas): I give thee now another boon. This fire
(sacrifice) shall be named after thee. Take also this garland of
many colours.


XVII

He who performs this Nachiketa fire-sacrifice three times, being
united with the three (mother, father and teacher), and who
fulfills the three-fold duty (study of the Vedas, sacrifice and
alms-giving) crosses over birth and death. Knowing this
worshipful shining fire, born of Brahman, and realizing Him, he
attains eternal peace.


XVIII

He who knows the three-fold Nachiketa fire and performs the
Nachiketa fire-sacrifice with three-fold knowledge, having cast
off the fetters of death and being beyond grief, he rejoices in
the realm of heaven.


XIX

O Nachiketas, this is thy fire that leads to heaven, which thou
hast chosen as thy second boon. People will call this fire after
thy name. Ask the third boon, Nachiketas.

Fire is regarded as "the foundation of all the worlds," because
it is the revealer of creation. If there were no fire or light,
no manifested form would be visible. We read in the Semitic
Scriptures, "In the beginning the Lord said, 'Let there be
light."' Therefore, that which stands in the external universe
as one of the purest symbols of the Divine, also dwells in subtle
form in the heart of every living being as the vital energy, the
life-force or cause of existence.

Yama now tells Nachiketas how, by performing sacrifice with the
three-fold knowledge, he may transcend grief and death and reach
heaven. The three-fold knowledge referred to is regarding the
preparation of the altar and fire. Nachiketas being eager to
learn, listened with wholehearted attention and was able to
repeat all that was told him. This so pleased Yama that he
granted him the extra boon of naming the fire-sacrifice after him
and gave him a garland set with precious stones.

Verses XVI-XVIII are regarded by many as an interpolation, which
would account for certain obscurities and repetitions in them.


XX

Nachiketas said: There is this doubt regarding what becomes of a
man after death. Some say he exists, others that he does not
exist. This knowledge I desire, being instructed by thee. Of
the boons this is the third boon.


XXI

Yama replied: Even the Devas (Bright Ones) of old doubted
regarding this. It is not easy to know; subtle indeed is this
subject. O Nachiketas, choose another boon. Do not press me.
Ask not this boon of me.


XXII

Nachiketas said: O Death, thou sayest that even the Devas had
doubts about this, and that it is not easy to know. Another
teacher like unto thee is not to be found. Therefore no other
boon can be equal to this one.

XXIII

Yama said: Ask for sons and grandsons who shall live a hundred
years, many cattle, elephants, gold and horses. Ask for lands of
vast extent and live thyself as many autumns as thou desirest.


XXIV

If thou thinkest of any other boon equal to this, ask for wealth
and long life; be ruler over the wide earth. O Nachiketas, I
shall make thee enjoyer of all desires.


XXV

Whatsoever objects of desire are difficult to obtain in the realm
of mortals, ask them all as thou desirest; these lovely maidens
with their chariots and musical instruments, such as are not
obtainable by mortals--be served by these whom I give to thee. O
Nachiketas, do not ask regarding death.

The third boon asked by Nachiketas concerning the great Hereafter was one
which could be granted only to those who were freed from all mortal desires
and limitations, therefore Yama first tested Nachiketas to see whether he was
ready to receive such knowledge. "Do not press me regarding this secret," he
said. "Even wise men cannot understand it and thou art a mere lad. Take,
rather, long life, wealth, whatever will give thee happiness on the mortal
plane." But the boy proved his strength and worthiness by remaining firm in
his resolution to know the great secret of life and death.


XXVI

Nachiketas said: O Death, these are fleeting; they weaken the
vigour of all the senses in man. Even the longest life is short.
Keep thou thy chariots, dance and music.


XXVII

Man cannot be satisfied by wealth. Shall we possess wealth when
we see thee (Death)? Shall we continue to live as long as thou
rulest? Therefore that boon alone is to be chosen by me.


XXVIII

What man dwelling on the decaying mortal plane, having approached
the undecaying immortal one, and having reflected upon the nature
of enjoyment through beauty and sense pleasure, would delight in
long life?


XXIX

O Death, that regarding which there is doubt, of the great
Hereafter, tell us. Nachiketas asks for no other boon than that
which penetrates this hidden secret.





Part Second



I

Yama said: The good is one thing and the pleasant another. These
two, having different ends, bind a man. It is well with him who
chooses the good. He who chooses the pleasant misses the true
end.


II

The good and the pleasant approach man; the wise examines both
and discriminates between them; the wise prefers the good to the
pleasant, but the foolish man chooses the pleasant through love
of bodily pleasure.


III

O Nachiketas after wise reflection thou hast renounced the
pleasant and all pleasing forms. Thou hast not accepted this
garland of great value for which many mortals perish.


IV

Wide apart are these two,--ignorance and what is known as wisdom,
leading in opposite directions. I believe Nachiketas to be one
who longs for wisdom, since many tempting objects have not turned
thee aside.

With this second part, the Ruler of Death begins his instructions regarding
the great Hereafter. There are two paths,--one leading Godward, the other
leading to worldly pleasure. He who follows one inevitably goes away from the
other; because, like light and darkness they conflict. One leads to the
imperishable spiritual realm; the other to the perishable physical realm.
Both confront a man at every step of life. The discerning man distinguishing
between the two, chooses the Real and Eternal, and he alone attains the
highest, while the ignorant man, preferring that which brings him immediate
and tangible results, misses the true purpose of his existence. Although Yama
put before Nachiketas many temptations to test his sincerity and earnestness,
he judging them at their real value, refused them all, saying "I have come
from the mortal realm, shall I ask for what is mortal? I desire only that
which is eternal." Then Death said to him: "I now see that thou art a sincere
desirer of Truth. I offered thee vast wealth, long life and every form of
pleasure which tempts and deludes men; but thou hast proved thy worthiness by
rejecting them all."


V

Fools dwelling in ignorance, yet imagining themselves wise and
learned, go round and round in crooked ways, like the blind led
by the blind.


VI

The Hereafter never rises before the thoughtless child (the
ignorant), deluded by the glamour of wealth. "This world alone
is, there is none other": thinking thus, he falls under my sway
again and again.

There are many in the world, who, puffed up with intellectual conceit, believe
that they are capable of guiding others. But although they may possess a
certain amount of worldly wisdom, they are devoid of deeper understanding;
therefore all that they say merely increases doubt and confusion in the minds
of those who hear them. Hence they are likened to blind men leading the
blind.

The Hereafter does not shine before those who are lacking in the power of
discrimination and are easily carried away therefore by the charm of fleeting
objects. As children are tempted by toys, so they are tempted by pleasure,
power, name and fame. To them these seem the only realities. Being thus
attached to perishable things, they come many times under the dominion of
death. There is one part of us which must die; there is another part which
never dies. When a man can identify himself with his undying nature, which is
one with God, then he overcomes death.


VII

He about whom many are not even able to hear, whom many cannot
comprehend even after hearing: wonderful is the teacher,
wonderful is he who can receive when taught by an able teacher.

Throughout the Vedic Scriptures it is declared that no one can impart
spiritual knowledge unless he has realization. What is meant by realization?
It means knowledge based on direct perception. In India often the best
teachers have no learning, but their character is so shining that every one
learns merely by coming in contact with them. In one of the Scriptures we
read: Under a banyan tree sat a youthful teacher and beside him an aged
disciple. The mind of the disciple was full of doubts and questions, but
although the teacher continued silent, gradually every doubt vanished from the
disciple's mind. This signifies that the conveying of spiritual teaching does
not depend upon words only. It is the life, the illumination, which counts.
Such God-enlightened men, however, cannot easily be found; but even with such
a teacher, the knowledge of the Self cannot be gained unless the heart of the
disciple is open and ready for the Truth. Hence Yama says both teacher and
taught must be wonderful.


VIII

When taught by a man of inferior understanding, this Atman cannot
be truly known, even though frequently thought upon. There is no
way (to know It) unless it is taught by another (an illumined
teacher), for it is subtler than the subtle and beyond argument.


IX

O Dearest, this Atman cannot be attained by argument; It is truly
known only when taught by another (a wise teacher). O
Nachiketas, thou hast attained It. Thou art fixed in Truth. May
we ever, find a questioner like thee.

Knowledge of the Atman or Self cannot be attained when it is taught by those
who themselves lack in real understanding of It; and who therefore, having no
definite conviction of their own, differ among themselves as to its nature and
existence. Only he who has been able to perceive the Self directly, through
the unfoldment of his higher nature, can proclaim what It actually is; and his
words alone carry weight and bring illumination. It is too subtle to be
reached by argument. This secret regarding the Hereafter cannot be known
through reasoning or mere intellectual gymnastics. It is to be attained only
in a state of consciousness which transcends the boundary line of reason.


X

I know that (earthly) treasure is transitory, for the eternal can
never be attained by things which are non-eternal. Hence the
Nachiketa fire (sacrifice) has been performed by me with
perishable things and yet I have attained the eternal.


XI

O Nachiketas, thou hast seen the fulfillment of all desires, the
basis of the universe, the endless fruit of sacrificial rites,
the other shore where there is no fear, that which is
praiseworthy, the great and wide support; yet, being wise, thou
hast rejected all with firm resolve.

The teacher, saying that the imperishable cannot be attained by the
perishable, shows that no amount of observance of rituals and ceremonies can
earn the imperishable and eternal. Although the Nachiketa fire-sacrifice may
bring results which seem eternal to mortals because of their long duration,
yet they too must come to an end; therefore this sacrifice cannot lead to the
final goal. Yama praises Nachiketas because, when all heavenly and earthly
pleasures, as well as knowledge of all realms and their enjoyments were
offered him, yet he cast them aside and remained firm in his desire for Truth
alone.


XII

The wise, who by means of the highest meditation on the Self
knows the Ancient One, difficult to perceive, seated in the
innermost recess, hidden in the cave of the heart, dwelling in
the depth of inner being, (he who knows that One) as God, is
liberated from the fetters of joy and sorrow.


XIII

A mortal, having heard and fully grasped this, and having
realized through discrimination the subtle Self, rejoices,
because he has obtained that which is the source of all joy. I
think the abode (of Truth) is open to Nachiketas.

The Scriptures give three stages in all spiritual attainment. The aspirant
must first hear about the Truth from an enlightened teacher; next he must
reflect upon what he has heard; then by constant practice of discrimination
and meditation he realizes it; and with realization comes the fulfilment of
every desire, because it unites him with the source of all. Having beheld
this, a man learns that all sense pleasures are but fragmentary reflections of
that one supreme joy, which can be found in the true Self alone. Yama assures
Nachiketas that there is no doubt of his realizing the Truth, because he has
shown the highest discrimination as well as fixity of purpose.


XIV

Nachiketas said: That which thou seest, which is neither virtue
nor vice, neither cause nor effect, neither past nor future (but
beyond these), tell me That.


XV

Yama replied: That goal which all the Vedas glorify, which all
austerities proclaim, desiring which (people) practice
Brahmacharya (a life of continence and service), that goal I tell
thee briefly--it is Aum.

What name can man give to God? How can the Infinite be bound by any finite
word? All that language can express must be finite, since it is itself
finite. Yet it is very difficult for mortals to think or speak of anything
without calling it by a definite name. Knowing this, the Sages gave to the
Supreme the name A-U-M which stands as the root of all language. The first
letter "A" is the mother-sound, being the natural sound uttered by every
creature when the throat is opened, and no sound can be made without opening
the throat. The last letter "M," spoken by closing the lips, terminates all
articulation. As one carries the sound from the throat to the lips, it passes
through the sound "U." These three sounds therefore cover the whole field of
possible articulate sound. Their combination is called the Akshara or the
imperishable word, the Sound-Brahman or the Word

God, because it is the most universal name which can be given to the Supreme.
Hence it must be the word which was "in the beginning" and corresponds to the
Logos of Christian theology. It is because of the all-embracing significance
of this name that it is used so universally in the Vedic Scriptures to
designate the Absolute.


XVI

This Word is indeed Brahman. This Word is indeed the Supreme.
He who knows this Word obtains whatever he desires.


XVII

This is the best Support, This is the highest Support; he who
knows this Support is glorified in the world of Brahman.

This sacred Word is the highest symbol of the Absolute. He who through
meditating on It grasps Its full significance, realizes the glory of God and
at once has all his desires satisfied, because God is the fulfilment of all
desires.


XVIII

This Self is never born, nor does It die. It did not spring from
anything, nor did anything spring from It. This Ancient One is
unborn, eternal, everlasting. It is not slain even though the
body is slain.


XIX

If the slayer thinks that he slays, or if the slain thinks that
he is slain, both of these know not. For It neither slays nor is
It slain.


XX

The Self is subtler than the subtle, greater than the great; It
dwells in the heart of each living being. He who is free from
desire and free from grief, with mind and senses tranquil,
beholds the glory of the Atman.

Although this Atman dwells in the heart of every living being, yet It is not
perceived by ordinary mortals because of Its subtlety. It cannot be perceived
by the senses; a finer spiritual sight is required. The heart must be pure
and freed from every unworthy selfish desire; the thought must be indrawn from
all external objects; mind and body must be under control; when the whole
being thus becomes calm and serene, then it is possible to perceive that
effulgent Atman. It is subtler than the subtle, because It is the invisible
essence of every thing; and It is greater than the great because It is the
boundless, sustaining power of the whole universe; that upon which all
existence rests.


XXI

Though sitting, It travels far; though lying, It goes everywhere.
Who else save me is fit to know that God, who is (both) joyful
and joyless?

The Self is all-pervading, hence It is that which sits still and that which
travels, that which is active and that which is inactive. It is both
stationary and moving, and It is the basis of all forms of existence;
therefore whatever exists in the universe, whether joy or joylessness,
pleasure or pain, must spring from It. Who is better able to know God than I
myself, since He resides in my heart and is the very essence of my being?
Such should be the attitude of one who is seeking.


XXII

The wise who know the Self, bodiless, seated within perishable
bodies, great and all- pervading, grieve not.

Then a wise man through the practice of discrimination has seen clearly the
distinction between body and Soul, he knows that his true Self is not the
body, though It dwells in the body. Thus realizing the indestructible,
all-pervading nature of his real Self, he surmounts all fear of death or loss,
and is not moved even by the greatest
sorrow.


XXIII

This Self cannot be attained by study of the Scriptures, nor by
intellectual perception, nor by frequent hearing (of It); He whom
the Self chooses, by him alone is It attained. To him the Self
reveals Its true nature.

We may imagine that by much study we can find out God; but merely hearing
about a thing and gaining an intellectual comprehension of it does not mean
attaining true knowledge of it. Knowledge only comes through direct
perception, and direct perception of God is possible for those alone who are
pure in heart and spiritually awakened. Although He is alike to all beings
and His mercy is on all, yet the impure and worldy-minded do not get the
blessing, because they do not know how to open their hearts to it. He who
longs for God, him the Lord chooses; because to him alone can He reveal His
true nature.


XXIV

He who has not turned away from evil conduct, whose senses are
uncontrolled, who is not tranquil, whose mind is not at rest, he
can never attain this Atman even by knowledge.

Yama having first described what the Atman is, now tells us how to attain It.
man must try to subdue his lower nature and gain control over the body and
senses. e must conquer the impure selfish desires which now disturb the
serenity of his mind, that it may grow calm and peaceful. In other words, he
must live the life and develop all spiritual qualities in order to perceive
the Atman.


XXV

Who then can know where is this mighty Self? He (that Self) to
whom the Brahmanas and Kshatriyas are but food and death itself a
condiment.

This text proclaims the glory and majesty of the Supreme. The Brahmanas stand
for spiritual strength, the Kshatriyas for physical strength, yet both are
overpowered by His mightiness. Life and death alike are food for Him. As the
light of the great sun swallows up all the lesser lights of the universe,
similarly all worlds are lost in the effulgence of the Eternal Omnipresent
Being.





Part Third



I

There are two who enjoy the fruits of their good deeds in the
world, having entered into the cave of the heart, seated (there)
on the highest summit. The knowers of Brahman call them shadow
and light. So also (they are called) by householders who perform
five fire- sacrifices or three Nachiketa fire-sacrifices.

Here the two signify the Higher Self and the lower self, dwelling in the
innermost cave of the heart. The Seers of Truth, as well as householders who
follow the path of rituals and outer forms with the hope of enjoying the
fruits of their good deeds, both proclaim that the Higher Self is like a light
and the lower self like a shadow. When the Truth shines clearly in the heart
of the knower, then he surmounts the apparent duality of his nature and
becomes convinced that there is but One, and that all outer manifestations are
nothing but reflections or projections of that One.


II

May we be able to learn that Nachiketa fire-sacrifice, which is a
bridge for those who perform sacrifice. May we also know the
One, who is the highest imperishable Brahman for those who desire
to cross over to the other shore which is beyond fear.

The significance of this text is May we acquire the knowledge of Brahman, the
Supreme, in both manifested and unmanifested form. He is manifested as the
Lord of sacrifice for those who follow the path of ritual He is the
unmanifested, eternal, universal Supreme Being for those who follow the path
of wisdom. The "other shore," being the realm of immortality, is said to be
beyond fear; because disease, death, and all that which mortals fear, cease to
exist there. It is believed by many that these two opening verses were a
later interpolation.


III

Know the Atman (Self) as the lord of the chariot, and the body as
the chariot. Know also the intellect to be the driver and mind
the reins.


IV

The senses are called the horses; the sense objects are the
roads; when the Atman is united with body, senses and mind, then
the wise call Him the enjoyer.

In the third chapter Yama defines what part of our being dies and what part is
deathless, what is mortal and what is immortal. But the Atman, the Higher
Self, is so entirely beyond human conception that it is impossible to give a
direct definition of It. Only through similies can some idea of It be
conveyed. That is the reason why all the great Teachers of the world have so
often taught in the form of parables. So here the Ruler of Death represents
the Self as the lord of this chariot of the body. The intellect or
discriminative faculty is the driver, who controls these wild horses of the
senses by holding firmly the reins of the mind. The roads over which these
horses travel are made up of all the external objects which attract or repel
the senses:--the sense of smelling follows the path of sweet odours, the sense
of seeing the way of beautiful sights. Thus each sense, unless restrained by
the discriminative faculty, seeks to go out towards its special objects. When
the Self is joined with body, mind and senses, It is called the intelligent
enjoyer; because It is the one who wills, feels, perceives and does
everything.


V

He who is without discrimination and whose mind is always
uncontrolled, his senses are unmanageable, like the vicious
horses of a driver.


VI

But he who is full of discrimination and whose mind is always
controlled, his senses are manageable, like the good horses of a
driver.

The man whose intellect is not discriminative and who fails to distinguish
right from wrong, the real from the unreal, is carried away by his sense
passions and desires, just as a driver is carried away by vicious horses over
which he has lost control. But he who clearly distinguishes what is good from
what is merely pleasant, and controls all his out-going forces from running
after apparent momentary pleasures, his senses obey and serve him as good
horses obey their driver.


VII

He who does not possess discrimination, whose mind is
uncontrolled and always impure, he does not reach that goal, but
falls again into Samsara (realm of birth and death).


VIII

But he who possesses right discrimination, whose mind is under
control and always pure, he reaches that goal, from which he is
not born again.


IX

The man who has a discriminative intellect for the driver, and a
controlled mind for the reins, reaches the end of the journey,
the highest place of Vishnu (the All-pervading and Unchangeable
One).

A driver must possess first a thorough knowledge of the road; next he must
understand how to handle the reins and control his horses. Then will he drive
safely to his destination. Similarly in this journey of life, our mind and
senses must be wholly under the control of our higher discriminative faculty;
for only when all our forces work in unison can we hope to reach the goal--the
abode of Absolute Truth.


X

Beyond the senses are the objects, beyond the objects is the
mind, beyond the mind is the intellect, beyond the intellect is
the great Atman.


XI

Beyond the great Atman is the Unmanifested; beyond the
Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha
there is nothing. That is the end, that is the final goal.

In these two verses the Teacher shows the process of discrimination, by which
one attains knowledge of the subtle Self. Beginning with the sense-organs, he
leads up to the less and less gross, until he reaches that which is subtlest
of all, the true Self of man. The senses are dependent on sense-objects,
because without these the senses would have no utility. Superior to
sense-objects is the mind, because unless these objects affect the mind, they
cannot influence the senses. Over the mind the determinative faculty
exercises power; this determinative faculty is governed by the individual
Self; beyond this Self is the undifferentiated creative energy known as
Avyaktam; and above this is the Purusha or Supreme Self. Than this there is
nothing higher. That is the goal, the Highest Abode of Peace and Bliss.


XII

This Atman (Self), hidden in all beings, does not shine forth;
but It is seen by subtle seers through keen and subtle
understanding.

If It dwells in all living beings, why do we not see It? Because the ordinary
man's vision is too dull and distracted. It is visible to those alone whose
intellect has been purified by constant thought on the Supreme, and whose
sight therefore has become refined and sharpened. This keenness of vision
comes only when all our forces have been made one-pointed through steadfast
practice of concentration and meditation.

XIII

A wise man should control speech by mind, mind by intellect,
intellect by the great Atman, and that by the Peaceful One (the
Paramatman or Supreme Self).

Here Yama gives the practical method to be followed if one wishes to realize
the Supreme. The word "speech" stands for all the senses. First, therefore,
a man must control his outgoing senses by the mind. Then the mind must be
brought under the control of the discriminative faculty; that is, it must be
withdrawn from all sense-objects and cease to waste its energies on
nonessential things. The discriminative faculty in turn must be controlled by
the higher individual intelligence and this must be governed wholly by the
Supreme Intelligence.

XIV

A rise! Awake! Having reached the Great Ones (illumined
Teachers), gain understanding. The path is as sharp as a razor,
impassable and difficult to travel, so the wise declare.

This is the eternal call of the wise: Awake from the slumber of ignorance!
Arise and seek out those who know the Truth, because only those who have
direct vision of Truth are capable of teaching It. Invoke their blessing with
a humble spirit and seek to be instructed by them. The path is very difficult
to tread. No thoughtless or lethargic person can safely travel on it. One
must be strong, wakeful and persevering.


XV

Knowing That which is soundless, touchless, formless, undecaying;
also tasteless, odorless, and eternal; beginningless, endless and
immutable; beyond the Unmanifested: (knowing That) man escapes
from the mouth of death.

The Ruler of Death defines here the innermost essence of our being. Because
of its extreme subtlety, it cannot be heard or felt or smelled or tasted like
any ordinary object. It never dies. It has no beginning or end. It is
unchangeable. Realizing this Supreme Reality, man escapes from death and
attains everlasting life. Thus the Teacher has gradually led Nachiketas to a
point where he can reveal to him the secret of death. The boy had thought
that there was a place where he could stay and become immortal. But Yama
shows him that immortality is a state of consciousness and is not gained so
long as man clings to name and form, or to perishable objects. What dies?
Form. Therefore the formful man dies; but not that which dwells within.
Although inconceivably subtle, the Sages have always made an effort through
similies and analogies to give some idea of this inner Self or the God within.
They have described It as beyond mind and speech; too subtle for ordinary
perception, but not beyond the range of purified vision.


XVI

The intelligent man, who has heard and repeated the ancient story
of Nachiketas, told by the Ruler of Death, is glorified in the
world of Brahman.


XVII

He who with devotion recites this highest secret of immortality
before an assembly of Brahmanas (pious men) or at the time of
Shraddha (funeral ceremonies), gains everlasting reward, he gains
everlasting reward.




Part Fourth



I

The Self-existent created the senses out-going; for this reason
man sees the external, but not the inner Atman (Self). Some wise
man, however, desiring immortality, with eyes turned away (from
the external) sees the Atman within.

In the last chapter the Ruler of Death instructed Nachiketas regarding the
nature and glory of the Self. Now he shows the reason why the Self is not
seen by the majority. It is because man's mind is constantly drawn outward
through the channels of his senses, and this prevents his seeing the inner
Self (Pratyagatman); but now and then a seeker, wiser than others, goes within
and attains the vision of the undying Self.


II

Children (the ignorant) pursue external pleasures; (thus) they
fall into the wide- spread snare of death. But the wise, knowing
the nature of immortality, do not seek the permanent among
fleeting things.

Those who are devoid of discrimination and fail to distinguish between real
and unreal, the fleeting and the permanent, set their hearts on the changeable
things of this world; hence they entangle themselves in the net of insatiable
desire, which leads inevitably to disappointment and suffering. To such, death
must seem a reality because they identify themselves with that which is born
and which dies. But the wise, who see deeper into the nature of things, are no
longer deluded by the charm of the phenomenal world and do not seek for
permanent happiness among its passing enjoyments.


III

That by which one knows form, taste, smell, sound, touch and
sense enjoyments, by That also one knows whatever remains (to be
known). This verily is That (which thou hast asked to know).


IV

That by which a mortal perceives, both in dream and in waking, by
knowing that great all-pervading Atman the wise man grieves no
more.

In these verses the teacher tries to make plain that all knowledge, as well as
all sense perception, in every state of consciousness--sleeping, dreaming or
waking--is possible only because the Self exists. There can be no knowledge or
perception independent of the Self. Wise men, aware of this, identify
themselves with their Higher Self and thus transcend the realm of grief.


V

He who knows this Atman, the honey-eater (perceiver and enjoyer
of objects), ever near, as the lord of the past and future, fears
no more. This verily is That.


VI

He who sees Him seated in the five elements, born of Tapas (fire
of Brahman), born before water; who, having entered the cave of
the heart, abides therein --this verily is That.

This verse indicates that He, the Great Self, is the cause of all
created objects. According to the Vedas, His first manifestation
was Brahma, the Personal God or Creator, born of the fire of
wisdom. He existed before the evolution of the five elements--
earth, water, fire, air and ether; hence He was "born before
water." He is the Self dwelling in the hearts of all creatures.


VII

He who knows Aditi, who rises with Prana (the Life Principle),
existent in all the Devas; who, having entered into the heart,
abides there; and who was born from the elements--this verily is
That.

This verse is somewhat obscure and seems like an interpolated amplification of
the preceding verse.


VIII

Tje all-seeing fire which exists hidden in the two sticks, as the
foetus is well-guarded in the womb by the mother, (that fire) is
to be worshipped day after day by wakeful seekers (after wisdom),
as well as by sacrificers. This verily is That.

Fire is called all-seeing because its light makes everything
visible. In Vedic sacrifices the altar fire was always kindled
by rubbing together two sticks of a special kind of wood called
Arani. Because fire was regarded as one of the most perfect
symbols of Divine wisdom, it was to be worshipped by all seekers
after Truth, whether they followed the path of meditation or the
path of rituals.


IX

From whence the sun rises, and whither it goes at setting, upon
That all the Devas depend. No one goes beyond That. This verily
is That.


X

What is here (in the visible world), that is there (in the
invisible); he who sees difference (between visible and
invisible) goes from death to death.


XI

By mind alone this is to be realized. There is no difference
whatever (between visible and invisible). He who sees difference
here (between these) goes from death to death.

In the sight of true wisdom, there is no difference between the creator and
the created. Even physical science has come to recognize that cause and
effect are but two aspects of one manifestation of energy. He who fails to
see this, being engrossed in the visible only, goes from death to death;
because he clings to external forms which are perishable. Only the essence
which dwells within is unchangeable and imperishable. This knowledge of the
oneness of visible and invisible, however, cannot be acquired through
sense-perception. It can only be attained by the purified mind.


XII

The Purusha (Self), of the size of a thumb, resides in the middle
of the body as the lord of the past and the future, (he who knows
Him) fears no more. This verily is That.

The seat of the Purusha is said to be the heart, hence It
"resides in the middle of the body." Although It is limitless and
all-pervading, yet in relation to Its abiding-place It is
represented as limited in extension, "the size of a thumb." This
refers really to the heart, which in shape may be likened to a
thumb. s light is everywhere, yet we see it focused in a lamp
and believe it to be there only; similarly, although the
life-current flows everywhere in the body, the heart is regarded
as peculiarly its seat.


XIII

That Purusha, of the size of a thumb, is like a light without
smoke, lord of the past and the future. He is the same today and
tomorrow. This verily is That.

In this verse the teacher defines the effulgent nature of the Soul, whose
light is pure like a flame without smoke. He also answers the question put by
Nachiketas as to what happens after death, by declaring that no real change
takes place, because the Soul is ever the same.


XIV

As rain water, (falling) on the mountain top, runs down over the
rocks on all sides; similarly, he who sees difference (between
visible forms) runs after them in various directions.


XV

O Gautama (Nachiketas), as pure water poured into pure water
becomes one, so also is it with the Self of an illumined Knower
(he becomes one with the Supreme).




Part Fifth



I

The city of the Unborn, whose knowledge is unchanging, has eleven
gates. Thinking on Him, man grieves no more; and being freed
(from ignorance), he attains liberation. This verily is That.

This human body is called a city with eleven gates, where the eternal unborn
Spirit dwells. These gates are the two eyes, two ears, two nostrils, the
mouth, the navel, the two lower apertures, and the imperceptible opening at
the top of the head. The Self or Atman holds the position of ruler in this
city; and being above the modifications of birth, death and all human
imperfections, It is not affected by the changes of the physical organism. As
the intelligent man through constant thought and meditation realizes the
splendour of this Supreme Spirit, he becomes free from that part of his nature
which grieves and suffers, and thus he attains liberation.


II

He is the sun dwelling in the bright heaven; He is the air
dwelling in space; He is the fire burning on the altar; He is the
guest dwelling in the house. He dwells in man. He dwells in
those greater than man. He dwells in sacrifice. He dwells in
the ether. He is (all that is) born in water, (all that) is born
in earth, (all that) is born in sacrifice, (all that) is born on
mountains. He is the True and the Great.


III

He it is who sends the (in-coming) Prana (life-breath) upward and
throws the (out-going) breath downward. Him all the senses
worship, the adorable Atman, seated in the centre (the heart).


IV

When this Atman, which is seated in the body, goes out (from the
body), what remains then? This verily is That.


V

No mortal lives by the in-coming breath (Prana) or by the
out-going breath (Apana), but he lives by another on which these
two depend.


VI

O Gautama (Nachiketas), I shall declare unto thee the secret of
the eternal Brahman and what happens to the Self after death.


VII

Some Jivas (individual Souls) enter wombs to be embodied; others
go into immovable forms, according to their deeds and knowledge.

This text shows the application of the law of cause and effect to all forms of
life. The thoughts and actions of the present life determine the future birth
and environment.


VIII

The Being who remains awake while all sleep, who grants all
desires, That is pure, That is Brahman, That alone is said to be
immortal. On That all the worlds rest. None goes beyond That.
This verily is That.


IX

As fire, though one, having entered the world, becomes various
according to what it burns, so does the Atman (Self) within all
living beings, though one, become various according to what it
enters. It also exists outside.


X

As air, though one, having entered the world, becomes various
according to what it enters, so does the Atman within all living
beings, though one, become various according to what it enters.
It also exists outside.

By using these similies of fire and air, the teacher tries to show Nachiketas
the subtle quality of the great Self, who, although one and formless like air
and fire, yet assumes different shapes according to the form in which It
dwells. But, being all-pervading and unlimited, It cannot be confined to
these forms; therefore it is said that It also exists outside all forms.


XI

As the sun, the eye of the whole world, is not defiled by
external impurities seen by the eyes, thus the one inner Self of
all living beings is not defiled by the misery of the world,
being outside it.

The sun is called the eye of the world because it reveals all objects. As the
sun may shine on the most impure object, yet remain uncontaminated by it, so
the Divine Self within is not touched by the impurity or suffering of the
physical form in which it dwells, the Self being beyond all bodily
limitations.


XII

There is one ruler, the Self of all living beings, who makes the
one form manifold; the wise who perceive Him seated within their
Self, to them belongs eternal bliss, not to others.


XIII

Eternal among the changing, consciousness of the conscious, who,
though one, fulfils the desires of many: the wise who perceive
Him seated within their Self, to them belongs eternal peace, not
to others.


XIV

They (the wise) perceive that indescribable highest bliss,
saying, This is That. How am I to know It? Does It shine (by
Its own light) or does It shine (by reflected light)?


XV

The sun does not shine there, nor the moon, nor the stars; nor do
these lightnings shine there, much less this fire. When He
shines, everything shines after Him; by His light all is lighted.




Part Sixth



I

This ancient Aswattha tree has its root above and branches below.
That is pure, That is Brahman, That alone is called the Immortal.
All the worlds rest in That. None goes beyond That. This verily
is That.

This verse indicates the origin of the tree of creation (the Samsara-Vriksha),
which is rooted above in Brahman, the Supreme, and sends its branches downward
into the phenomenal world. Heat and cold, pleasure and pain, birth and death,
and all the shifting conditions of the mortal realm--these are the branches;
but the origin of the tree, the Brahman, is eternally pure, unchanging, free
and deathless. From the highest angelic form to the minutest atom, all
created things have their origin in Him. He is the foundation of the
universe. There is nothing beyond Him.


II

Whatever there is in the universe is evolved from Prana and
vibrates in Prana. That is a mighty terror, like an upraised
thunderbolt. They who know That become immortal.


III

From fear of Him the fire burns, from fear of Him the sun shines.
From fear of Him Indra and Vayu and Death, the fifth, speed
forth.

Just as the body cannot live or act without the Soul, similarly
nothing in the created world can exist independent of Brahman,
who is the basis of all existence. His position is like that of a
king whom all must obey; hence it is said that the gods of sun,
moon, wind, rain, do His bidding. He is likened to an upraised
thunderbolt, because of the impartial and inevitable nature of
His law, which all powers, great or small, must obey absolutely.


IV

Ifa man is not able to know Him before the dissolution of the
body, then he becomes embodied again in the created worlds.

As soon as a man acquires knowledge of the Supreme, he is liberated; but if he
fails to attain such knowledge before his Soul is separated from the body,
then he must take other bodies and return again and again to this realm of
birth and death, until through varied experience he realizes the nature of the
Supreme and his relation to Him.

V

As in a mirror, so is He seen within oneself; as in a dream, so
(is He seen) in the world of the fathers (departed spirits); as
in water, so (is He seen) in the world of Gandharvas (the angelic
realm). As light and shadow, so (is He seen) in the world of
Brahma (the Creator).

When by means of a purified understanding one beholds God within, the image is
distinct as in a polished mirror; but one cannot have clear vision of the
Supreme by attaining to the various realms known as heavens, where one reaps
the fruit of his good deeds. It is only by developing one's highest
consciousness here in this life that perfect God-vision can be attained.


VI

Knowing that the senses are distinct (from the Atman) and their
rising and setting separate (from the Atman), a wise man grieves
no more.

A wise man never confounds the Atman, which is birthless and deathless, with
that which has beginning and end. Therefore, when he sees his senses and his
physical organism waxing and waning, he knows that his real Self within can
never be affected by these outer changes, so he remains unmoved.


VII

Higher than the senses is the mind, higher than the mind is the
intellect, higher than the intellect is the great Atman, higher
than the Atman is the Unmanifested.


VIII

Beyond the Unmanifested is the all-pervading and imperceptible
Being (Purusha). By knowing Him, the mortal is liberated and
attains immortality.

This division of the individual into senses, mind, intellect,
self-consciousness, undifferentiated creative energy and the Absolute Self is
explained in the commentary of verse XI, Part Third.


IX

His form is not to be seen. No one can see Him with the eye. He
is perceived by the heart, by the intellect and by the mind.
They who know this become immortal.

The Supreme, being formless, cannot be discerned by the senses, hence all
knowledge of Him must be acquired by the subtler faculties of heart, intellect
and mind, which are developed only through the purifying practice of
meditation.

X

When the five organs of perception become still, together with
the mind, and the intellect ceases to be active: that is called
the highest state.

The teacher now shows Nachiketas the process by which the transcendental
vision can be attained. he out-going senses,--seeing, hearing, smelling,
touching, tasting; the restless mind and the intellect: all must be indrawn
and quieted. The state of equilibrium thus attained is called the highest
state, because all the forces of one's being become united and focused; and
this inevitably leads to supersensuous vision.


XI

This firm holding back of the senses is what is known as Yoga.
Then one should become watchful, for Yoga comes and goes.

Yoga literally means to join or to unite the lower self with the Higher Self,
the object with the subject, the worshipper with God. In order to gain this
union, however, one must first disunite oneself from all that scatters the
physical, mental and intellectual forces; so the outgoing perceptions must be
detached from the external world and indrawn. When this is accomplished
through constant practice of concentration and meditation, the union takes
place of its own accord. But it may be lost again, unless one is watchful.


XII

He cannot be attained by speech, by mind, or by the eye. How can
That be realized except by him who says "He is"?


XIII

He should be realized as "He is" and also as the reality of both
(visible and invisible). He who knows Him as "He is," to him
alone His real nature is revealed.

This supersensuous vision cannot be gained through man's ordinary faculties.
By mind, eye, or speech the manifested attributes of the Divine can be
apprehended; but only one who has acquired the supersensuous sight can
directly perceive God's existence and declare definitely that "He is," that He
alone exists in both the visible and the invisible world.


XIV

When all desires dwelling in the heart cease, then the mortal
becomes immortal and attains Brahman here.


XV

When all the ties of the heart are cut asunder here, then the
mortal becomes immortal. Such is the teaching.


XVI

There are a hundred and one nerves of the heart. One of them
penetrates the centre of the head. Going upward through it, one
attains immortality. The other (hundred nerve-courses) lead, in
departing, to different worlds.

The nervous system of the body provides the channels through
which the mind travels; the direction in which it moves is
determined by its desires and tendencies. When the mind becomes
pure and desireless, it takes the upward course and at the time
of departing passes out through the imperceptible opening at the
crown of the head; but as long as it remains full of desires, its
course is downward towards the realms where those desires can be
satisfied.


XVII

The Purusha, the inner Self, of the size of a thumb, is ever
seated in the heart of all living beings. With perseverance man
should draw Him out from his body as one draws the inner stalk
from a blade of grass. One should know Him as pure and
deathless, as pure and deathless.

As has been explained in Part Fourth, verse XII, the inner Self,
although unlimited, is described as "the size of a thumb" because
of its abiding-place in the heart, often likened to a lotus-bud
which is similar to a thumb in size and shape. Through the
process of steadfast discrimination, one should learn to
differentiate the Soul from the body, just as one separates the
pith from a reed.


XVIII

Thus Nachiketas, having acquired this wisdom taught by the Ruler
of Death, together with all the rules of Yoga, became free from
impurity and death and attained Brahman (the Supreme). So also
will it be with another who likewise knows the nature of the
Self.


PEACE CHANT

May He (the Supreme Being) protect us both. May He be pleased
with us. May we acquire strength. May our study bring us
illumination. May there be no enmity among us.


OM! PEACE! PEACE! PEACE!

Here ends this Upanishad