॥ अथ कठोपनिषद् ॥
|| atha kaṭhopaniṣad ||
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ saha nāvavatu | saha nau bhunaktu | sahavīryaṃ karavāvahai |tejasvi nāvadhītamastu | mā vidviṣāvahai ||
May He protect us both together (by illumining the nature of knowledge). May He sustain us both (by ensuring the fruits of knowledge). May we attain the vigour (of knowledge) together. Let what we learn enlighten us. Let us not hate each other.
ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ śāntiḥ śāntiḥ śāntiḥ ||
Om! Peace! Peace! Peace!
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ । तस्य ह नचिकेता नाम पुत्र आस ॥ १॥
ॐ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau |tasya ha naciketā nāma putra āsa || 1||
Out of desire, so goes the story, the son of Vajasrava gave away all his wealth. He had a son named Nachiketas.
तँ ह कुमारँ सन्तं दक्षिणासुनीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २॥
taँ ha kumāraँ santaṃ dakṣiṇāsunīyamānāsu śraddhāviveśa so'manyata || 2||
Though young, faith possessed him as presents were being brought; he thought:
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः । अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३॥
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ |anandā nāma te lokāstān sa gacchati tā dadat || 3||
Water has been drunk (for the last time by these cows), grass has been eaten (for the last time); they have yielded all their milk, and are devoid of (the power of) the organs. Those worlds are indeed joyless where he goes who offers these.
स होवाच पितरं तत कस्मै मां दास्यसीति । द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४॥
sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti |dvitīyaṃ tṛtīyaṃ taँ hovāca mṛtyave tvā dadāmīti || 4||
He then said to his parent, "father, to whom wilt thou give me?" A second time and a third time (he said it). To him he (the father) said, "To Death I give thee."
बहूनामेमि प्रथमो बहूनामेमि मध्यमः । किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥
bahūnāmemi prathamo bahūnāmemi madhyamaḥ |kiँ svidyamasya kartavyaṃ yanmayā'dya kariṣyati || 5||
Of many I go the first; of many I go the middle most. What purpose of Yama could there be which (my father) will get accomplished today through me?
अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥
anupaśya yathā pūrve pratipaśya tathā'pare |sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ || 6||
Think how your ancestors behaved; behold how others now behave. Like corn man decays, and like corn he is born again.
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥
vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān |tasyaitāँ śāntiṃ kurvanti hara vaivasvatodakam || 7||
Like Vaisvanara (fire), a Brahmana guest enters the houses. Men offer this to propitiate him. O Vaivasvata (Yama): fetch water (for him).
आशाप्रतीक्षे संगतँ सूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥
āśāpratīkṣe saṃgataँ sūnṛtāṃ ceṣṭāpūrte putrapaśūँśca sarvān |etadvṛṅkte puruṣasyālpamedhaso yasyānaśnanvasati brāhmaṇo gṛhe || 8||
Hope, expectation, association with the effects (of these two), pleasant discourse, sacrifice, acts of pious liberality, sons and cattle - all these are destroyed in the case of the man of little intellect in whose house a Brahmana dwells without food.
तिस्रो रात्रीर्यदवात्सीर्गृहे मे- ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः । नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९॥
tisro rātrīryadavātsīrgṛhe me- 'naśnan brahmannatithirnamasyaḥ |namaste'stu brahman svasti me'stu tasmātprati trīnvarānvṛṇīṣva || 9||
O Brahmana, since thou, a worshipful guest, hast dwelt in my house for three nights without food, let me make salutation to thee. O Brahmana, may peace be with me. Therefore, ask for three boons in return.
शान्तसंकल्पः सुमना यथा स्याद् वीतमन्युर्गौतमो माऽभि मृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत् त्रयाणां प्रथमं वरं वृणे ॥ १०॥
śāntasaṃkalpaḥ sumanā yathā syād vītamanyurgautamo mā'bhi mṛtyo |tvatprasṛṣṭaṃ mā'bhivadetpratīta etat trayāṇāṃ prathamaṃ varaṃ vṛṇe || 10||
O Death, let Gautama (my father) be relieved of the anxiety, let him become calm in mind and free from anger (towards me), and let him recognise me and talk to me when liberated by thee. Of the three boons, this is the first I choose.
यथा पुरस्ताद् भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखँ रात्रीः शयिता वीतमन्युः त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥
yathā purastād bhavitā pratīta auddālakirāruṇirmatprasṛṣṭaḥ |sukhaँ rātrīḥ śayitā vītamanyuḥ tvāṃ dadṛśivānmṛtyumukhāt pramuktam || 11||
Ouddalaki, the son of Aruna, will recognise thee as before and will, with my permission, sleep peacefully during nights and on seeing thee released from the jaws of Death; he will be free from anger.
स्वर्गे लोके न भयं किंचनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वाऽशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२॥
svarge loke na bhayaṃ kiṃcanāsti na tatra tvaṃ na jarayā bibheti |ubhe tīrtvā'śanāyāpipāse śokātigo modate svargaloke || 12||
There is no fear in heaven; nor art thou there; nor is there any fear from old age. Transcending both hunger and thirst and rising above grief, man rejoices in heaven.
स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥ १३॥
sa tvamagniँ svargyamadhyeṣi mṛtyo prabrūhi tvaँ śraddadhānāya mahyam |svargalokā amṛtatvaṃ bhajanta etad dvitīyena vṛṇe vareṇa || 13||
O Death, thou knowest the Fire that leads to heaven. Instruct me, who am endowed with faith, about that (Fire) by which those who dwell in heaven attain immortality. This I choose for my second boon.
प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४॥
pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan |anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām || 14||
I will teach thee well; listen to me and understand, O Nachiketas, I know the Fire that leads to heaven. Know that Fire which is the means for the attainment of heaven and which is the support (of the universe) and located in the cavity.
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥
lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā |sa cāpi tatpratyavadadyathoktaṃ athāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15||
Death told him of the Fire, the source of the worlds, the sort of bricks (for raising the sacrificial altar), how many, and how (to kindle the fire) and he (Nachiketas) too repeated it as it was told. Then Death, becoming delighted over it, said again:
तमब्रवीत् प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भविताऽयमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६॥
tamabravīt prīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ |tavaiva nāmnā bhavitā'yamagniḥ sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa || 16||
The exalted one, being pleased, said to him: "I grant thee again another boon now. By thy name itself shall this fire be known; and accept thou this necklace of manifold forms".
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७॥
triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū |brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemāँ śāntimatyantameti || 17||
Who so kindles the Nachiketas fire thrice and becomes united with the three and does the three-fold karma, transcends birth and death. Knowing the omniscient one, born of Brahma, bright and adorable, and realizing it, he attains to surpassing peace.
त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम् । स मृत्युपाशान् पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८॥
triṇāciketastrayametadviditvā ya evaṃ vidvāँścinute nāciketam |sa mṛtyupāśān purataḥ praṇodya śokātigo modate svargaloke || 18||
He who, knowing the three (form of brick etc.,), piles up the Nachiketa Fire with this knowledge, throws off the chains of death even before (the body falls off), and rising over grief, rejoices in heaven.
एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व ॥ १९॥
eṣa te'gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa |etamagniṃ tavaiva pravakṣyanti janāsaḥ tṛtīyaṃ varaṃ naciketo vṛṇīṣva || 19||
This is the Fire, O Nachiketas, which leads to heaven and which thou hast chosen for the second boon. Of this Fire, people will speak as thine indeed. O Nachiketas, choose the third boon.
येयं प्रेते विचिकित्सा मनुष्ये- ऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २०॥
yeyaṃ prete vicikitsā manuṣye- 'stītyeke nāyamastīti caike |etadvidyāmanuśiṣṭastvayā'haṃ varāṇāmeṣa varastṛtīyaḥ || 20||
This doubt as to what happens to a man after death - some say he is, and some others say he is not, - I shall know being taught by thee. Of the boons, this is the third boon.
देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥
devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ |anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam || 21||
Even by the gods this doubt was entertained in days of yore. This topic, being subtle, is not easy to comprehend. Ask for some other boon, O Nachiketas. Don't press me; give up this (boon) for me.
देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥
devairatrāpi vicikitsitaṃ kila tvaṃ ca mṛtyo yanna sujñeyamāttha |vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit || 22||
(Nachiketas said:) Since even by the gods was doubt entertained in this regard and (since) thou sayest, O Death, that this is not easily comprehended, no other preceptor like thee can be had to instruct on this nor is there any other boon equal to this.
शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥
śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūn hastihiraṇyamaśvān |bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi || 23||
Ask for sons and grandsons who will live a hundred years. Ask for herds of cattle, elephants gold and horses, as also for a vast extent of earth and thyself live for as many autumns as thou desirest.
एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४॥
etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca |mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi || 24||
If thou thinkest any other boon to be equal to this, ask for wealth and longevity. Be thou the ruler over a vast country, O Nachiketas; I shall make thee enjoy all thy longings.
ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाँश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥
ye ye kāmā durlabhā martyaloke sarvān kāmāँśchandataḥ prārthayasva |imā rāmāḥ sarathāḥ satūryā na hīdṛśā lambhanīyā manuṣyaiḥ |ābhirmatprattābhiḥ paricārayasva naciketo maraṇaṃ mā'nuprākṣīḥ || 25||
What all things there are in the human world which is desirable, but hard to win, pray for all those desirable things according to thy pleasure. Here are these damsels with the chariots and lutes, the like of whom can never be had by men. By them, given by me, get thy services rendered, O Nachiketas, do not ask about death.
श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेंद्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ २६॥
śvobhāvā martyasya yadantakaitat sarveṃdriyāṇāṃ jarayanti tejaḥ |api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte || 26||
These, O Death, are ephemeral and they tend to wear out the vigour of all the senses of man. Even the whole life is short indeed. Be thine alone the chariots; be thine the dance and music.
न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ २७॥
na vittena tarpaṇīyo manuṣyo lapsyāmahe vittamadrākṣma cettvā |jīviṣyāmo yāvadīśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva || 27||
Man cannot be satisfied with wealth. If we need wealth, we shall get it if we only see thee. We shall live until such time as thou wilt rule. But the boon to be asked for (by me) is that alone.
अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन् वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत ॥ २८॥
ajīryatāmamṛtānāmupetya jīryanmartyaḥ kvadhaḥsthaḥ prajānan |abhidhyāyan varṇaratipramodān atidīrghe jīvite ko rameta || 28||
Having gained contact with the un-decaying and the immortal, what decaying mortal dwelling on the earth below who knows the higher goal, will delight in long life, after becoming aware of the (transitoriness of) beauty (Varian) and sport (rati) and the joy (pramoda) thereof.
यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥
yasminnidaṃ vicikitsanti mṛtyo yatsāmparāye mahati brūhi nastat |yo'yaṃ varo gūḍhamanupraviṣṭo nānyaṃ tasmānnaciketā vṛṇīte || 29||
O Death, tell us of that, of the great Beyond, about which man entertain doubt. Nachiketas does not pray for any other boon than this which enters into the secret that is hidden.
॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥
|| iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī ||
Thus Ends the First Canto of the First Chapter of the Holy Katha Upanishads.
अन्यच्छ्रेयोऽन्यदुतैव प्रेय- स्ते उभे नानार्थे पुरुषँ सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥
anyacchreyo'nyadutaiva preya- ste ubhe nānārthe puruṣaँ sinītaḥ |tayoḥ śreya ādadānasya sādhu bhavati hīyate'rthādya u preyo vṛṇīte || 1||
Different is (that which is) preferable; and different, indeed, is the pleasurable. These two, serving different purposes, blind man. Good accrues to him who, of these two, chooses the preferable. He who chooses the pleasurable falls from the goal.
श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥
śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ |śreyo hi dhīro'bhi preyaso vṛṇīte preyo mando yogakṣemādvṛṇīte || 2||
The preferable and the pleasurable approach man. The intelligent one examines both and separates them. Yea, the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed) and kshema (the preservation of that which is already in possession).
स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैतां सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥
sa tvaṃ priyānpriyarūpāṃśca kāmān abhidhyāyannaciketo'tyasrākṣīḥ |naitāṃ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ || 3||
Thou hast relinquished, O Nachiketas, all objects of desire, dear and of covetable nature, pondering over their worthlessness. Thou hast not accepted the path of wealth in which perish many a mortal.
दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥
dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā |vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo'lolupanta || 4||
What is known as ignorance and what is known as knowledge are highly opposed (to each other), and lead to different ways. I consider Nachiketas to be aspiring after knowledge, for desires, numerous though they be, did not tear thee away.
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥
avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ |dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ || 5||
Living in the midst of ignorance and deeming themselves intelligent and enlightened, the ignorant go round and round staggering in crooked paths, like the blind led by the blind.
न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥
na sāmparāyaḥ pratibhāti bālaṃ pramādyantaṃ vittamohena mūḍham |ayaṃ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me || 6||
The means of attaining the other world does not become revealed to the non-discriminating one who, deluded by wealth, has become negligent. He who thinks, 'this world alone is and none else' comes to my thraldom again and again.
श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः । आश्चर्यो वक्ता कुशलोऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥
śravaṇāyāpi bahubhiryo na labhyaḥ śa्ṛṇvanto'pi bahavo yaṃ na vidyuḥ |āścaryo vaktā kuśalo'sya labdhā āścaryo jñātā kuśalānuśiṣṭaḥ || 7||
Of the Self many are not even able to hear; Him many, though they hear, do not comprehend. Wonderful is the expounder of the Self and attainer, proficient. The knower (of the Self) taught by an able preceptor is wonderful.
न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः । अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥
na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ |ananyaprokte gatiratra nāsti aṇīyān hyatarkyamaṇupramāṇāt || 8||
This (Self), if taught by an inferior person, is not easily comprehended, for It is variously thought of. Unless taught by another (who is a perceiver of non-difference) there is no way (of comprehending It), for It is not arguable and is subtler than subtlety.
नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ । यां त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९॥
naiṣā tarkeṇa matirāpaneyā proktānyenaiva sujñānāya preṣṭha |yāṃ tvamāpaḥ satyadhṛtirbatāsi tvādṛṅno bhūyānnaciketaḥ praṣṭā || 9||
This (knowledge of the Self) attained by thee cannot be had through argumentation. O dearest, this doctrine, only if taught by some teacher (other than a logician), leads to right knowledge. O, thou art rooted in truth. May a questioner be ever like thee, O Nachiketas.
जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । ततो मया नाचिकेतश्चितोऽग्निः अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १०॥
jānāmyahaṃ śevadhirityanityaṃ na hyadhruvaiḥ prāpyate hi dhruvaṃ tat |tato mayā nāciketaścito'gniḥ anityairdravyaiḥ prāptavānasmi nityam || 10||
I know that the treasure is impermanent, for that which is constant cannot be reached by things which are not constant. Therefore, has the Nachiketa Fire been kindled by me with impermanent things, and I have attained the eternal.
कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारम् । स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११॥
kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāram |stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo'tyasrākṣīḥ || 11||
The fulfillment of all desires, the support of the universe, the endless fruits of sacrifice, the other shore of fearlessness, the extensive path which is praiseworthy and great, as also (thy own exalted) state - seeing all these thou hast, intelligent as thou art, boldly rejected (them).
तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १२॥
taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam |adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti || 12||
The intelligent one, knowing through concentration of mind the Self that is hard to perceive, lodged in the innermost recess, located in intelligence, seated amidst misery, and ancient, abandons joy and grief.
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य । स मोदते मोदनीयँ हि लब्ध्वा विवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥
etacchrutvā samparigṛhya martyaḥ pravṛhya dharmyamaṇumetamāpya |sa modate modanīyaँ hi labdhvā vivṛtaँ sadma naciketasaṃ manye || 13||
Having heard this and grasped it well, the mortal, separating the virtuous being (from the body etc.,) and attaining this subtle Self, rejoices having obtained that which causes joy. The abode (of Brahman), I think, is wide open unto Nachiketas.
अन्यत्र धर्मादन्यत्राधर्मा- दन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ॥ १४॥
anyatra dharmādanyatrādharmā- danyatrāsmātkṛtākṛtāt |anyatra bhūtācca bhavyācca yattatpaśyasi tadvada || 14||
Tell me of that which thou seest as distinct from virtue, distinct from vice, distinct from effect and cause, distinct from the past and the future.
सर्वे वेदा यत्पदमामनन्ति तपाꣳसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदꣳ सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥ १५॥
sarve vedā yatpadamāmananti tapāꣳsi sarvāṇi ca yadvadanti |yadicchanto brahmacaryaṃ caranti tatte padaꣳ saṅgraheṇa bravīmyomityetat || 15||
The goal which all the Vedas expound, which all austerities declare, and desiring which aspirants resort to Brahmacharya, that goal, I tell thee briefly: It is this - Om.
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥
etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param |etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat || 16||
This syllable (Om) indeed is the (lower) Brahman; this syllable indeed is the higher Brahman; whosoever knows this syllable, indeed, attains whatsoever he desires.
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७॥
etadālambanaँ śreṣṭhametadālambanaṃ param |etadālambanaṃ jñātvā brahmaloke mahīyate || 17||
This support is the best; this support is the supreme. Knowing this support one is magnified in the world of Brahman.
न जायते म्रियते वा विपश्चि- न्नायं कुतश्चिन्न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ १८॥
na jāyate mriyate vā vipaści- nnāyaṃ kutaścinna babhūva kaścit |ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre || 18||
The intelligent Self is not born, nor does It die. It did not come from anywhere, nor did anything come from It. It is unborn, eternal, everlasting and ancient, and is not slain even when the body is slain.
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९॥
hantā cenmanyate hantuँ hataścenmanyate hatam |ubhau tau na vijānīto nāyaँ hanti na hanyate || 19||
if the slayer thinks that he slays It and if the slain thinks of It as slain, both these do not know, for It does not slay nor is It slain.
अणोरणीयान्महतो महीया- नात्माऽस्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥ २०॥
aṇoraṇīyānmahato mahīyā- nātmā'sya jantornihito guhāyām |tamakratuḥ paśyati vītaśoko dhātuprasādānmahimānamātmanaḥ || 20||
The Self that is subtler than the subtle and greater than the great is seated in the heart of every creature. One who is free from desire sees the glory of the Self through the tranquility of the mind and senses and becomes absolved from grief.
आसीनो दूरं व्रजति शयानो याति सर्वतः । कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१॥
āsīno dūraṃ vrajati śayāno yāti sarvataḥ |kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati || 21||
While sitting, It goes far, while lying It goes everywhere. Who other than me can know that Deity who is joyful and joyless.
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२॥
aśarīraँ śarīreṣvanavastheṣvavasthitam |mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati || 22||
The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly seated in things that are perishable, and to be great and all-pervading, does not grieve.
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥ २३॥
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute tanūꣳ svām || 23||
The Self cannot be attained by the study of the Vedas, not by intelligence nor by much hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its own nature.
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४॥
nāvirato duścaritānnāśānto nāsamāhitaḥ |nāśāntamānaso vā'pi prajñānenainamāpnuyāt || 24||
None who has not refrained from bad conduct, whose senses are not under restraint, whose mind is not collected or who does not preserve a tranquil mind, can attain this Self through knowledge.
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः । मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५॥ इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ |mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ || 25|| iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ||
The Self to which both the Brahmana and the Kshatriya are food, (as it were), and Death a soup, how can one know thus where It is.
इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥
iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ||
ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे । छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १॥
ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe |chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ || 1||
The knowers of Brahman and those who kindle the five fires and propitiate the Nachiketa Fire thrice, speak of as light and shade, the two that enjoy the results of righteous deeds, entering within the body, into the innermost cavity (of the heart), the supreme abode (of Brahman).
यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् । अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २॥
yaḥ seturījānānāmakṣaraṃ brahma yat param |abhayaṃ titīrṣatāṃ pāraṃ nāciketaँ śakemahi || 2||
May we be able to know the Nachiketa Fire which is the bridge for the sacrificers, as also the imperishable Brahman, fearless, as well as the other shore for those who are desirous of crossing (the ocean of samsara).
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३॥
ātmānaँ rathitaṃ viddhi śarīraँ rathameva tu |buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3||
Know the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४॥
indriyāṇi hayānāhurviṣayāँ steṣu gocarān |ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ || 4||
The senses they speak of as the horses; the objects within their view, the way. When the Self is yoked with the mind and the senses, the wise call It the enjoyer.
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा । तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५॥
yastvavijñānavānbhavatyayuktena manasā sadā |tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ || 5||
But who so is devoid of discrimination and is possessed of a mind ever uncollected - his senses are uncontrollable like the vicious horses of a driver.
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा । तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६॥
yastu vijñānavānbhavati yuktena manasā sadā |tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 6||
But who so is discriminative and possessed of a mind ever collected - his senses are controllable like the good horses of a driver.
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः । न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७॥
yastvavijñānavānbhavatyamanaskaḥ sadā'śuciḥ |na sa tatpadamāpnoti saṃsāraṃ cādhigacchati || 7||
But who so is devoid of a discriminating intellect, possessed of an unrestrained mind and is ever impure, does not attain that goal, but goes to samsara.
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८॥
yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ |sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 8||
But who so is possessed of a discriminating intellect and a restrained mind, and is ever pure, attains that goal from which he is not born again.
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९॥
vijñānasārathiryastu manaḥ pragrahavānnaraḥ |so'dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam || 9||
But the man who has a discriminating intellect as his driver, and a controlled-mind as the reins, reaches the end of the path - that supreme state of Vishnu.
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः । मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १०॥
indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ |manasastu parā buddhirbuddherātmā mahānparaḥ || 10||
The sensory objects are subtler than the senses, and subtler than the sensory objects is mind. But intellect is subtler than mind and subtler than intellect is Mahat (the Hiranyagarbha).
महतः परमव्यक्तमव्यक्तात्पुरुषः परः । पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११॥
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ || 11||
The un-manifested (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the un-manifested is Purusha. There is nothing subtler than Purusha. That is the end that is the supreme goal.
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते । दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२॥
eṣa sarveṣu bhūteṣu gūḍho''tmā na prakāśate |dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ || 12||
This Self hidden in all beings does not shine. But by seers of subtle and pointed intellect capable of perceiving subtle objects, It is seen.
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि । ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३॥
yacchedvāṅmanasī prājñastadyacchejjñāna ātmani |jñānamātmani mahati niyacchettadyacchecchānta ātmani || 13||
Let the wise man merge speech in his mind, merge that (mind) into the intelligent self and the intelligent self into the Mahat. (Let him then) merge the Mahat into the peaceful Self.
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत । क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४॥
uttiṣṭhata jāgrata prāpya varānnibodhata |kṣurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti || 14||
Arise, awake, and learn by approaching the exalted ones, for that path is sharp as a razor's edge, impassable, and hard to go by, say the wise.
अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् । अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५॥
aśabdamasparśamarūpamavyayaṃ tathā'rasaṃ nityamagandhavacca yat |anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhāt pramucyate || 15||
By knowing that which is soundless, touchless, formless, un-decaying, so also tasteless, eternal, odourless, beginningless, endless, subtler than Mahat and constant, man is liberated from the jaws of death.
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् । उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६॥
nāciketamupākhyānaṃ mṛtyuproktaँ sanātanam |uktvā śrutvā ca medhāvī brahmaloke mahīyate || 16||
Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahman.
य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि । प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते । तदानन्त्याय कल्पत इति ॥ १७॥
ya imaṃ paramaṃ guhyaṃ śrāvayed brahmasaṃsadi |prayataḥ śrāddhakāle vā tadānantyāya kalpate |tadānantyāya kalpata iti || 17||
Whoso, becoming pure, causes this supreme secret to be recited before am assembly of the Brahmanas, or at the time of Sraddha, that (ceremony) secures for him infinite results, secures infinite results.
इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥
iti kāṭhakopaniṣadi prathamādhyāye tṛtīyā vallī ||
पराञ्चि खानि व्यतृणत् स्वयम्भू- स्तस्मात्पराङ्पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्ष- दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥
parāñci khāni vyatṛṇat svayambhū- stasmātparāṅpaśyati nāntarātman |kaściddhīraḥ pratyagātmānamaikṣa- dāvṛttacakṣuramṛtatvamicchan || 1||
The self-existent damned the out-going senses. Therefore one sees externally and not the internal Self. Someone (who is) intelligent, with his eyes turned away, desirous of immortality, sees the inner Self.
पराचः कामाननुयन्ति बाला- स्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २॥
parācaḥ kāmānanuyanti bālā- ste mṛtyoryanti vitatasya pāśam |atha dhīrā amṛtatvaṃ viditvā dhruvamadhruveṣviha na prārthayante || 2||
The unintelligent go after outward pleasures; they fall into the meshes of wide-spread death. But the intelligent, having known immortality to be constant, never covet here objects that are inconstant.
येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् । एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥
yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāꣳśca maithunān |etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 3||
By the self (a man knows) form, taste, odour, sound, touch, and the sexual joy. What remains here (unknowable to the Self)? This verily is that (thou seekest).
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४॥
svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati |mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati || 4||
Knowing that great and all-pervading Self by which one sees (the objects) both in the sleep and the waking states, the intelligent man grieves no more.
य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५॥
ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt |īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 5||
Who so knows the self closely, the honey-eater, the supporter of the vital airs and the lord of the past and the future, will not henceforward protect himself. This verily is that (thou seekest).
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत । गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६॥
yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata |guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata | etadvai tat || 6||
He who perceives the First-born that came into being from Tapas (Brahman) before the waters, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७॥
yā prāṇena saṃbhavatyaditirdevatāmayī |guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata | etadvai tat || 7||
(He who perceives) this Aditi that comes into being as the Prana, comprising all the gods, that is manifested along with the elements, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः । दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८॥
araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ |dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ | etadvai tat || 8||
The (sacrificial) fire lodged in the two aranis, even as the foetus is carefully borne by the pregnant woman, is fit to be worshipped every day by men who are wakeful and possessed of oblation. This verily is that (thou seekest).
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति । तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥ ९॥
yataścodeti sūryo'staṃ yatra ca gacchati |taṃ devāḥ sarve'rpitāstadu nātyeti kaścana | etadvai tat || 9||
On that from which the sun raises and in which it sets, are fixed all the gods. None ever goes beyond that. This verily is that (thou seekest).
यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १०॥
yadeveha tadamutra yadamutra tadanviha |mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 10||
What indeed is here is there; what is there is here again. Whoso here sees as though different, passes from death to death.
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११॥
manasaivedamāptavyaṃ neha nānā'sti kiṃcana |mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati || 11||
By mind alone is this attainable; there is no difference here whatsoever. Whoso here sees as though different, passes from death to death.
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२॥
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati |īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 12||
The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (henceforward) want to protect oneself. This verily is that (thou seekest).
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥ १३॥
aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ |īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat || 13||
The Purusha of the size of a thumb is like a smokeless flame and is the Lord of the past and the future. He certainly exists now and shall certainly exist tomorrow. This verily is that (thou seekest).
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४॥
yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati |evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati || 14||
As rain-water fallen on a mountain ridge runs down the rocks, so does one seeing the selves differently run after them alone.
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५॥
yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati |evaṃ munervijānata ātmā bhavati gautama || 15||
As pure water poured into pure water remains the same only, so does the Self of the thinker who knows thus become, O Gautama.
इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye prathamā vallī ||
पुरमेकादशद्वारमजस्यावक्रचेतसः । अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥
puramekādaśadvāramajasyāvakracetasaḥ |anuṣṭhāya na śocati vimuktaśca vimucyate | etadvai tat || 1||
The city of the unborn whose knowledge is like the light of the sun, consists of eleven gates. Meditating on Him, one does not grieve and, becoming free (from bondage), one becomes liberated. This verily is that (thou seekest).
हँसः शुचिषद्वसुरन्तरिक्षसद्- होता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसद् अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥
haँsaḥ śuciṣadvasurantarikṣasad- hotā vediṣadatithirduroṇasat |nṛṣadvarasadṛtasadvyomasad abjā gojā ṛtajā adrijā ṛtaṃ bṛhat || 2||
As mover (sun), He dwells in heaven; (as air), He pervades everything and dwells in inter-space; as fire, on the earth; as guest, in the houses; He dwells in men; dwells in the gods; dwells in truth and dwells in space. He is all that is born in water, all that is born on earth, all that is born in sacrifices and all that is born on the mountains; He is unchanging and great.
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥
ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati |madhye vāmanamāsīnaṃ viśve devā upāsate || 3||
He) raises the prana upward and casts the apana downward. All the gods worship Him who is adorable and seated in the middle.
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः । देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥
asya visraṃsamānasya śarīrasthasya dehinaḥ |dehādvimucyamānasya kimatra pariśiṣyate | etadvai tat || 4||
When this Self seated in the body is torn away and freed from the body, what remains here? This verily is that (thou seekest).
न प्राणेन नापानेन मर्त्यो जीवति कश्चन । इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥
na prāṇena nāpānena martyo jīvati kaścana |itareṇa tu jīvanti yasminnetāvupāśritau || 5||
Not by prana, not by apana does a mortal live; but all live by something else on which these two depend.
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६॥
hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam |yathā ca maraṇaṃ prāpya ātmā bhavati gautama || 6||
I will describe to thee, O Gautama, this secret ancient Brahman and also what becomes of the Self after death.
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥
yonimanye prapadyante śarīratvāya dehinaḥ |sthāṇumanye'nusaṃyanti yathākarma yathāśrutam || 7||
Some jivas enter the womb for assuming bodies; others go into the unmoving, in accordance with their karma and with their knowledge.
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥
ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ |tadeva śukraṃ tadbrahma tadevāmṛtamucyate |tasmiँllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 8||
This Purusha who is awake when all are asleep, creating all things cherished, is certainly pure; that is Brahman; that is called the Immortal. All worlds are strung on that; none passes beyond that. This verily is that (thou seekest).
अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥
agniryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva |ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 9||
Just as fire, though one, having entered the world, assumes a separate form in respect of every form, so does the in-dwelling Self of all beings, though one, assume a form in respect of every form, and is outside it.
वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ १०॥
vāyuryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva |ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 10||
Just as wind, though one, having entered the world, assumes a separate form in respect of each form, so does the in-dwelling Self of all beings, though one, assumes a form in respect of every form and is outside it.
सूर्यो यथा सर्वलोकस्य चक्षुः न लिप्यते चाक्षुषैर्बाह्यदोषैः । एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः ॥ ११॥
sūryo yathā sarvalokasya cakṣuḥ na lipyate cākṣuṣairbāhyadoṣaiḥ |ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || 11||
Just as the sun, which is the eye of the entire world, is not tainted by the external impurities seen by the eyes, so also, the in-dwelling Self of all beings, though one, is not tainted by the sorrows of the world, It being external.
एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति । तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥
eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti |tamātmasthaṃ ye'nupaśyanti dhīrāḥ teṣāṃ sukhaṃ śāśvataṃ netareṣām || 12||
Eternal happiness belongs to the intelligent - not to others - who realize in their hearts Him who is one, the controller and the in-dwelling Self of all beings, and who makes the one form manifold.
नित्योऽनित्यानां चेतनश्चेतनानाम् एको बहूनां यो विदधाति कामान् । तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां शान्तिः शाश्वती नेतरेषाम् ॥ १३॥
nityo'nityānāṃ cetanaścetanānām eko bahūnāṃ yo vidadhāti kāmān |tamātmasthaṃ ye'nupaśyanti dhīrāḥ teṣāṃ śāntiḥ śāśvatī netareṣām || 13||
Who so among the intelligent realize the Self in the (inner space of the) heart as the eternal among the ephemeral, the consciousness among the conscious, who, though one, dispenses the desired objects to many, to them belongs eternal peace, not to others.
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् । कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४॥
tadetaditi manyante'nirdeśyaṃ paramaṃ sukham |kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā || 14||
How shall I know that indescribable and supreme Bliss which they think of as 'This'? Is It self-luminous or does It shine distinctly, (making Itself perceptible to the intellect), or does It not?
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १५॥
na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ |tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti || 15||
There the sun shines not, nor do the moon and the stars, nor do these lightnings. How (then) can this fire (shine)? Everything shines after Him that shines. By His light shines all this.
इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī ||
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ १॥
ūrdhvamūlo'vākśākha eṣo'śvatthaḥ sanātanaḥ |tadeva śukraṃ tadbrahma tadevāmṛtamucyate |tasmiँllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 1||
This peepul tree with root above and branches down is eternal. That (which is its source) is certainly pure; that is Brahman and that is called immortal. On that are strung all the worlds; none passes beyond that. This verily is that (thou seekest).
यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् । महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २॥
yadidaṃ kiṃ ca jagat sarvaṃ prāṇa ejati niḥsṛtam |mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti || 2||
All this universe, evolved (from Brahman), moves in prana (in Brahman); the most frightful like an uplifted thunderbolt. Those who know this become immortal.
भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३॥
bhayādasyāgnistapati bhayāttapati sūryaḥ |bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 3||
For fear of Him, fire burns; For fear of Him, shines the sun; For fear of Him, Indra and Vayu function; For fear of Him, death, the fifth, stalks on the earth.
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४॥
iha cedaśakadboddhuṃ prākṣarīrasya visrasaḥ |tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4||
If one could know here prior to the falling of the body, (one becomes liberated); (if not), one becomes fit to be embodied in the worlds of creatures.
यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके । यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोरिव ब्रह्मलोके ॥ ५॥
yathā''darśe tathā''tmani yathā svapne tathā pitṛloke |yathā'psu parīva dadṛśe tathā gandharvaloke chāyātapayoriva brahmaloke || 5||
As in a mirror, so in one's intellect; as in a dream, so in the world of manes; as seen in water, so in the world of the Gandharvas; as in the case of shade and light, so in the world of Brahma.
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् । पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६॥
indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat |pṛthagutpadyamānānāṃ matvā dhīro na śocati || 6||
The intelligent man, having known the different nature of the senses originating separately (from their causes), as also their rising and setting, does not grieve.
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् । सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७॥
indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam |sattvādadhi mahānātmā mahato'vyaktamuttamam || 7||
The mind is subtler than the senses; subtler than the mind is the intellect; Mahat (Hiranyagarbha) is subtler than the intellect; subtler than Mahat is Avyakta (Un-manifested).
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च । यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८॥
avyaktāttu paraḥ puruṣo vyāpako'liṅga eva ca |yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati || 8||
But subtler than Avyakta is Purusha, all-pervading and without a linga (distinguishing mark) indeed, knowing whom a mortal becomes freed and attains immortality.
न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसाऽभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥ ९॥
na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam |hṛdā manīṣā manasā'bhiklṛpto ya etadviduramṛtāste bhavanti || 9||
His form does not stand within the scope of vision; none beholds Him with the eye. By the intellect restraining the mind and through meditation is He revealed. Those who know this become immortal.
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १०॥
yadā pañcāvatiṣṭhante jñānāni manasā saha |buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim || 10||
When the five senses of knowledge are at rest together with the mind, and the intellect is not active, that state they call the highest.
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११॥
tāṃ yogamiti manyante sthirāmindriyadhāraṇām |apramattastadā bhavati yogo hi prabhavāpyayau || 11||
That steady restraint over the senses they regard as yoga. Then one becomes vigilant, for yoga can indeed originate (in one) and can be lost (as well).
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२॥
naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā |astīti bruvato'nyatra kathaṃ tadupalabhyate || 12||
Not by speech, not by mind, not by the eye can It be attained. Except in the case of one who says, 'It exists', how can It be known to anyone else?
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥
astītyevopalabdhavyastattvabhāvena cobhayoḥ |astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13||
The Self should be apprehended as existing and also as It really is. Of these two (aspects), to him who knows It to exist, Its true nature is revealed.
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४॥
yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ |atha martyo'mṛto bhavatyatra brahma samaśnute || 14||
When all longings that are in the heart vanish, then a mortal becomes immortal and attains Brahman here.
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५॥
yadā sarve prabhidyante hṛdayasyeha granthayaḥ |atha martyo'mṛto bhavatyetāvaddhyanuśāsanam || 15||
When all the knots of the heart are cut asunder here, then a mortal becomes immortal. Only this much is the instruction.
शतं चैका च हृदयस्य नाड्य- स्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६॥
śataṃ caikā ca hṛdayasya nāḍya- stāsāṃ mūrdhānamabhiniḥsṛtaikā |tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti || 16||
There are a hundred and one nerves of the heart. Of then, one goes out piercing the head. Going up through that, one attains immortality; the others serve for departing in different ways.
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ |taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa |taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti || 17||
Purusha of the size of a thumb, the inner Self, is ever seated in the heart of all living beings. One should, with steadiness, separate Him from one's own body as stalk from the Munja grass. One should know Him as pure and immortal; one should know Him as pure and immortal.
मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा विद्यामेतां योगविधिं च कृत्स्नम् । ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु- रन्योऽप्येवं यो विदध्यात्ममेव ॥ १८॥
mṛtyuproktāṃ naciketo'tha labdhvā vidyāmetāṃ yogavidhiṃ ca kṛtsnam |brahmaprāpto virajo'bhūdvimṛtyu- ranyo'pyevaṃ yo vidadhyātmameva || 18||
Nachiketas then, having acquired this knowledge imparted by Death, as also the instructions on Yoga in entirety, attained Brahman having become dispassionate and deathless. So does become anyone else also who knows the inner Self thus.
सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ १९॥
saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai |tejasvināvadhītamastu mā vidviṣāvahai || 19||
Om! May He protect us both together (by illumining the nature of knowledge). May He sustain us both (by ensuring the fruits of knowledge). May we attain the vigour (of knowledge) together. Let what we learn enlighten us. Let us not hate each other.
ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ śāntiḥ śāntiḥ śāntiḥ ||
Om! Peace! Peace! Peace!
इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī ||
Here ends the Kathopanishad, as contained in the Krishna-Yajur-Veda.
ॐ श्री परमात्मने नमः
AnonymousUser
150
5 Days
Learn
Teach
Discuss
Panchanga
Dashboard
Verses & Playlist
Flashcards
Saved Chants
Saved Discussions
Logout
Copy Shloka
Shloka Link
