Kathopanishad All Verses

Kathopanishad Introduction

The Katha Upanishad (Kathopanishad) is the legendary story of a little boy, Nachiketa – the son of Sage Vajasravasa, who meets Yama (the deity of death). Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Soul, Self) and Moksha (liberation). This Upanishad is one of the most popular Upanishads for its simplicity and clarity in making the subject matter regarding the Highest truth easily comprehensible. It consists of two chapters (adhyāyas), each divided into three sections (vallis) that contain a total of 119 mantras. Many mantras of Kathopanishad have been repeated in the Bhagavad-Gitä in verbatim/or adapted.

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Invocation
ॐ
॥ अथ कठोपनिषद् ॥
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ
.. atha kaṭhopaniṣad ..
oṃ saha nāvavatu . saha nau bhunaktu . sahavīryaṃ karavāvahai .
tejasvi nāvadhītamastu . mā vidviṣāvahai ..
oṃ śāntiḥ śāntiḥ śāntiḥ ..

Invocation:
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!Om. Peace! Peace! Peace!

Part 1 – Canto 1
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।
तस्य ह नचिकेता नाम पुत्र आस ॥ १॥

oṃ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau .
tasya ha naciketā nāma putra āsa .. 1..

1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa.

तँ ह कुमारँ सन्तं दक्षिणासु
नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २॥

tam̐ ha kumāram̐ santaṃ dakṣiṇāsu
nīyamānāsu śraddhāviveśa so’manyata .. 2..

2 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve.

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..

3 (These cows) have drunk water for the last time, eaten grass for the last time, have yielded all their milk and are devoid of vigour. Joyless verily are those worlds; them he attains who gives these.

स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४॥

sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti .
dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti .. 4..

4 He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you.

बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥

bahūnāmemi prathamo bahūnāmemi madhyamaḥ .
kim̐ svidyamasya kartavyaṃ yanmayā’dya kariṣyati .. 5..

5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him?

अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥

anupaśya yathā pūrve pratipaśya tathā’pare .
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ .. 6..

6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again.

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān .
tasyaitām̐ śāntiṃ kurvanti hara vaivasvatodakam .. 7..

7 Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death!

आशाप्रतीक्षे संगतँ सूनृतां
चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो
यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥

āśāpratīkṣe saṃgatam̐ sūnṛtāṃ
ceṣṭāpūrte putrapaśūm̐śca sarvān .
etadvṛṅkte puruṣasyālpamedhaso
yasyānaśnanvasati brāhmaṇo gṛhe .. 8..

8 The brahmin who dwells in a house, fasting, destroys that foolish householder’s hopes and expectations, the reward of his intercourse with pious people, the merit of his kindly speech, the good results of his sacrifices and beneficial deeds and his cattle and children as well.

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..

9 Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me!

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..

10 Nachiketa said: O Death, may Gautama, my father, be calm, cheerful and free from anger toward me! May he recognise me and greet me when I shall have been sent home by you! This I choose as the first of the three boons.

यथा पुरस्ताद् भविता प्रतीत
औद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युः
त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥

yathā purastād bhavitā pratīta
auddālakirāruṇirmatprasṛṣṭaḥ .
sukham̐ rātrīḥ śayitā vītamanyuḥ
tvāṃ dadṛśivānmṛtyumukhāt pramuktam .. 11..

11 Yama said: Through my favour, your father, Auddilaki Aruni, will recognise you and be again toward you as he was before. After having seen you freed from the jaws of death, he will sleep peacefully at night and bear no anger against you.

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..

12 Nachiketa said: In heaven there is no fear. You are not there; nor there do they in old age fear. Having crossed both hunger and thirst, one in heaven rejoices being above grief.

स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो
प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त
एतद् द्वितीयेन वृणे वरेण ॥ १३॥

sa tvamagnim̐ svargyamadhyeṣi mṛtyo
prabrūhi tvam̐ śraddadhānāya mahyam .
svargalokā amṛtatvaṃ bhajanta
etad dvitīyena vṛṇe vareṇa .. 13..

13 Oh Death! thou knowest the fire which leads to heaven; explain to me who am zealous that (the fire) by which those, whose world is heaven, attain immortality. I pray for this by my second boon.

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..

14 Yama said: I know well the Fire-sacrifice, which leads to Heaven and I will explain it to you. Listen to me. Know this Fire to be the means of attaining Heaven. It is the support of the universe; it is hidden in the hearts of the wise.

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..

15 Yama then told him about the Fire, which is the source of the worlds and what bricks were to be gathered for the altar and how many and how the sacrificial fire was to be lighted. Nachiketa, too, repeated all this as it had been told him. Then Yama, being pleased with him, spoke 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..

16 High-souled Death, being well pleased, said to Nachiketa: I will now give you another boon: this fire shall be named after you. Take also from me this many-coloured chain.

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं
त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा
निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७॥

triṇāciketastribhiretya sandhiṃ
trikarmakṛttarati janmamṛtyū .
brahmajajñaṃ devamīḍyaṃ viditvā
nicāyyemām̐ śāntimatyantameti .. 17..

17 He who has performed three times this Nachiketa sacrifice, having been instructed by the three and also has performed his three duties, overcomes birth and death. Having known this Fire born of Brahman, omniscient, luminous and adorable and realised it, he attains supreme peace.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा
य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान् पुरतः प्रणोद्य
शोकातिगो मोदते स्वर्गलोके ॥ १८॥

triṇāciketastrayametadviditvā
ya evaṃ vidvām̐ścinute nāciketam .
sa mṛtyupāśān purataḥ praṇodya
śokātigo modate svargaloke .. 18..

18 He who, having known the three, has performed three times the Nachiketa sacrifice, throws off, even here, the chains of death, overcomes grief and 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..

19 This, O Nachiketa, is your Fire-sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, 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..

20 Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons.

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..

21 Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon.

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..

22 Nachiketa said: O Death, even the gods have their doubts about this subject; and you have declared it to be not easy to understand. But another teacher like you cannot be found and surely no other boon is comparable 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..

23 Yama said: Choose sons and grandsons who shall live a hundred years; choose elephants, horses, herds of cattle and gold. Choose a vast domain on earth; live here as many years as you desires.

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..

24 If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king, O Nachiketa, of the wide earth. I will make you the enjoyer of all desires.

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 kāmām̐śchandataḥ prārthayasva .
imā rāmāḥ sarathāḥ satūryā
na hīdṛśā lambhanīyā manuṣyaiḥ .
ābhirmatprattābhiḥ paricārayasva
naciketo maraṇaṃ mā’nuprākṣīḥ .. 25..

25 Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments – men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death.

श्वोभावा मर्त्यस्य यदन्तकैतत्
सर्वेंद्रियाणां जरयंति तेजः ।
अपि सर्वं जीवितमल्पमेव
तवैव वाहास्तव नृत्यगीते ॥ २६॥

śvobhāvā martyasya yadantakaitat
sarveṃdriyāṇāṃ jarayaṃti tejaḥ .
api sarvaṃ jīvitamalpameva
tavaiva vāhāstava nṛtyagīte .. 26..

26 Nachiketa said: But, O Death, these endure only till tomorrow. Furthermore, they exhaust the vigour of all the sense organs. Even the longest life is short indeed. Keep your horses, dances and songs for yourself.

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..

27 Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked.

अजीर्यताममृतानामुपेत्य
जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अभिध्यायन् वर्णरतिप्रमोदान्
अतिदीर्घे जीविते को रमेत ॥ २८॥

ajīryatāmamṛtānāmupetya
jīryanmartyaḥ kvadhaḥsthaḥ prajānan .
abhidhyāyan varṇaratipramodān
atidīrghe jīvite ko rameta .. 28..

28 Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song?

यस्मिन्निदं विचिकित्सन्ति मृत्यो
यत्साम्पराये महति ब्रूहि नस्तत् ।
योऽयं वरो गूढमनुप्रविष्टो
नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥
॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥

yasminnidaṃ vicikitsanti mṛtyo
yatsāmparāye mahati brūhi nastat .
yo’yaṃ varo gūḍhamanupraviṣṭo
nānyaṃ tasmānnaciketā vṛṇīte .. 29..
.. iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī ..

29 Tell me, O Death, of that Great Hereafter about which a man has his doubts.

Part 1 – Canto 2
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु
भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥

anyacchreyo’nyadutaiva preya-
ste ubhe nānārthe puruṣam̐ sinītaḥ .
tayoḥ śreya ādadānasya sādhu
bhavati hīyate’rthādya u preyo vṛṇīte .. 1..

1 Yama said: The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end.

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..

2 Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice.

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..

3 O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink.

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..

4 Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you 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..

5 Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous 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..

6 The Hereafter never reveals itself to a person devoid of discrimination, heedless and perplexed by the delusion of wealth. “This world alone exists,” he thinks, “and there is no other.” Again and again he comes under my sway.

श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥

śravaṇāyāpi bahubhiryo na labhyaḥ
śṛṇvanto’pi bahavo yaṃ na vidyuḥ .
āścaryo vaktā kuśalo’sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ .. 7..

7 Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.

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..

8 Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument.

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..

9 This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you!

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..

10 Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non- eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attained this position which is only relatively 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..

11 The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal-all this you have seen; and being wise, you have with firm resolve discarded everything.

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..

12 The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body-he, indeed, leaves joy and sorrow far behind.

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥

etacchrutvā samparigṛhya martyaḥ
pravṛhya dharmyamaṇumetamāpya .
sa modate modanīyam̐ hi labdhvā
vivṛtam̐ sadma naciketasaṃ manye .. 13..

13 The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa.

अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद ॥ १४॥

anyatra dharmādanyatrādharmā-
danyatrāsmātkṛtākṛtāt .
anyatra bhūtācca bhavyācca
yattatpaśyasi tadvada .. 14..

14 Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be-tell me That.

सर्वे वेदा यत्पदमामनन्ति
तपाꣳसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदꣳ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५॥

sarve vedā yatpadamāmananti
tapāgͫsi sarvāṇi ca yadvadanti .
yadicchanto brahmacaryaṃ caranti
tatte padagͫ saṃgraheṇa bravīmyomityetat .. 15..

15 Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om.

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६॥

etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param .
etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat .. 16..

16 This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires.

एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७॥

etadālambanam̐ śreṣṭhametadālambanaṃ param .
etadālambanaṃ jñātvā brahmaloke mahīyate .. 17..

17 This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma.

न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ १८॥

na jāyate mriyate vā vipaścin
nāyaṃ kutaścinna babhūva kaścit .
ajo nityaḥ śāśvato’yaṃ purāṇo
na hanyate hanyamāne śarīre .. 18..

18 The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed.

हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९॥

hantā cenmanyate hantum̐ hataścenmanyate hatam .
ubhau tau na vijānīto nāyam̐ hanti na hanyate .. 19..

19 If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed.

अणोरणीयान्महतो महीया-
नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः ॥ २०॥

aṇoraṇīyānmahato mahīyā-
nātmā’sya jantornihito guhāyām .
tamakratuḥ paśyati vītaśoko
dhātuprasādānmahimānamātmanaḥ .. 20..

20 Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self through tranquillity of the senses and the mind and becomes free 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..

21 Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not?

अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२॥

aśarīram̐ śarīreṣvanavastheṣvavasthitam .
mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati .. 22..

22 The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast 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 tanūgͫ svām .. 23..

23 This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form.

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४॥

nāvirato duścaritānnāśānto nāsamāhitaḥ .
nāśāntamānaso vā’pi prajñānenainamāpnuyāt .. 24..

24 He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality.

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 ..

25 Who, then, knows where He is-He to whom Brahmins and kshattriyas are mere food and death itself a condiment?

Part 1 – Canto 3
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..

1 Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice.

यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् ।
अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २॥

yaḥ seturījānānāmakṣaraṃ brahma yat param .
abhayaṃ titīrṣatāṃ pāraṃ nāciketam̐ śakemahi .. 2..

2 We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.

आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३॥

ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu .
buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca .. 3..

3 Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins.

इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४॥

indriyāṇi hayānāhurviṣayām̐ steṣu gocarān .
ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ .. 4..

4 The senses, they say, are the horses; the objects, the roads. The wise call the atman-united with the body, the senses and the mind-the enjoyer.

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५॥

yastvavijñānavānbhavatyayuktena manasā sadā .
tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ .. 5..

5 If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer.

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६॥

yastu vijñānavānbhavati yuktena manasā sadā .
tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ .. 6..

6 But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer.

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।
न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७॥

yastvavijñānavānbhavatyamanaskaḥ sadā’śuciḥ .
na sa tatpadamāpnoti saṃsāraṃ cādhigacchati .. 7..

7 If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births.

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८॥

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ .
sa tu tatpadamāpnoti yasmādbhūyo na jāyate .. 8..

8 But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul 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..

9 A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १०॥

indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ .
manasastu parā buddhirbuddherātmā mahānparaḥ .. 10..

10 Beyond the senses, are the rudiments of its objects; beyond these rudiments is the mind; beyond the mind is atman known as Mahat (great).

महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११॥

mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ .
puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ .. 11..

11 Beyond the great Ātman is the Unmanifested; beyond the Unmanifested is the Puruṣa (the Cosmic Soul); beyond the Puruṣa there is nothing. That is the end that is the final goal.

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..

12 That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one-pointed and subtle intellects.

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३॥

yacchedvāṅmanasī prājñastadyacchejjñāna ātmani .
jñānamātmani mahati niyacchettadyacchecchānta ātmani .. 13..

13 The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic Mind and the Cosmic Mind in the Tranquil 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..

14 Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say-hard to tread and difficult to cross.

अशब्दमस्पर्शमरूपमव्ययं
तथाऽरसं नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं
निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५॥

aśabdam asparśam arūpamavyayaṃ
tathā’rasaṃ nityamagandhavacca yat .
anādyanantaṃ mahataḥ paraṃ dhruvaṃ
nicāyya tanmṛtyumukhāt pramucyate .. 15..

15 Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging-one is freed from the jaws of death.

नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६॥

nāciketamupākhyānaṃ mṛtyuproktam̐ sanātanam .
uktvā śrutvā ca medhāvī brahmaloke mahīyate .. 16..

16 The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman.

य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।
प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।
तदानन्त्याय कल्पत इति ॥ १७॥
इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥

ya imaṃ paramaṃ guhyaṃ śrāvayed brahmasaṃsadi .
prayataḥ śrāddhakāle vā tadānantyāya kalpate .
tadānantyāya kalpata iti .. 17..
iti kāṭhakopaniṣadi prathamādhyāye tṛtīyā vallī ..

17 And he who, practising self-control, recites the supreme secret in an assembly of Brahmins or at a after-death ceremony obtains thereby infinite rewards. Yea, he obtains infinite rewards.

Part 2 – Canto 1
पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥

parāñci khāni vyatṛṇat svayambhū-
stasmātparāṅpaśyati nāntarātman .
kaściddhīraḥ pratyagātmānamaikṣa-
dāvṛttacakṣuramṛtatvamicchan .. 1..

1 Yama said: The self-existent Supreme Lord inflicted an injury upon the sense-organs in creating them with outgoing tendencies; therefore a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.

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..

2 Children pursue outer pleasures and fall into the net of widespread death; but calm souls, having known what is unshakable Immortality, do not covet any uncertain thing in this world.

येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥

yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāgͫśca maithunān .
etenaiva vijānāti kimatra pariśiṣyate . etadvai tat .. 3..

3 It is through Atman that one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains unknown to Atman? This, verily, is That.

स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४॥

svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati .
mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati .. 4..

4 It is through Atman that one perceives all objects in sleep or in the waking state. Having realised the vast, all-pervading Atman, the calm soul does not grieve.

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..

5 He who knows the individual soul, the experiencer of the fruits of action, as Atman, always near and the Lord of the past and the future, will not conceal himself from others. This, verily, is That.

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..

6 He verily knows Brahman who knows the First-born, the offspring of austerity, created prior to the waters and dwelling, with the elements, in the cave of the heart. This, verily, is That.

या प्राणेन संभवत्यदितिर्देवतामयी ।
गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७॥

yā prāṇena saṃbhavatyaditirdevatāmayī .
guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata . etadvai tat .. 7..

7 He verily knows Brahman who knows Aditi, the soul of all deities, who was born in the form of Prana, who was created with the elements and who, entering into the heart, abides therein. This, verily, is That.

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..

8 Agni, hidden in the two fire-sticks and well guarded-like a child in the womb, by its mother-is worshipped day after day by men who are awake and by those who offer oblations in the sacrifices. This, verily, is That.

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..

9 Whence the sun rises and whither it goes to set, in whom all the devas are contained and whom none can ever pass beyond- This, verily, is That.

यदेवेह तदमुत्र यदमुत्र तदन्विह ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १०॥

yadeveha tadamutra yadamutra tadanviha .
mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati .. 10..

10 What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here.

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..

11 By the mind alone is Brahman to be realised; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That.

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..

12 The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the past and the future. After knowing Him, one does not conceal oneself any more. This, verily, is That.

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..

13 The Purusha, of the size of a thumb, is like a flame without smoke. The Lord of the past and the future, He is the same today and tomorrow. This, verily, is That.

यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।
एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४॥

yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati .
evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati .. 14..

14 As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions.

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।
एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५॥
इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥

yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati .
evaṃ munervijānata ātmā bhavati gautama .. 15..
iti kāṭhakopaniṣadi dvitīyādhyāye prathamā vallī ..

15 As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows.

Part 2 – Canto 2
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥

puramekādaśa dvāramajasyāvakracetasaḥ .
anuṣṭhāya na śocati vimuktaśca vimucyate . etadvai tat .. 1..

1 There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That.

हँसः शुचिषद्वसुरान्तरिक्षसद्-
होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥

ham̐saḥ śuciṣadvasurāntarikṣasad-
hotā vediṣadatithirduroṇasat .
nṛṣadvarasadṛtasadvyomasad
abjā gojā ṛtajā adrijā ṛtaṃ bṛhat .. 2..

2 He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great.

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥

ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati .
madhye vāmanamāsīnaṃ viśve devā upāsate .. 3..

3 He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle.

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥

asya visraṃsamānasya śarīrasthasya dehinaḥ .
dehādvimucyamānasya kimatra pariśiṣyate . etadvai tat .. 4..

4 When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That?

न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥

na prāṇena nāpānena martyo jīvati kaścana .
itareṇa tu jīvanti yasminnetāvupāśritau .. 5..

5 No mortal ever lives by prana, which goes up, nor by apana, which goes down. Men live by something different, 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..

6 Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death.

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥

yonimanye prapadyante śarīratvāya dehinaḥ .
sthāṇumanye’nusaṃyanti yathākarma yathāśrutam .. 7..

7 Some jivas enter the womb to be embodied as organic beings and some go into non-organic matter-according to their work and according to 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 .
tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana . etadvai tat .. 8..

8 He, the Purusha, who remains awake while the sense-organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That.

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..

9 As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without.

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..

10 As the same non-dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without.

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..

11 As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it.

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..

12 There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves-not to others.

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..

13 There is One who is the eternal Reality among non-eternal objects, the one truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves-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..

14 The sages realise that indescribable Supreme Joy as “This is That.” How can I realise It? Is It self-luminous? Does It shine brightly, or not?

न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १५॥
इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

na tatra sūryo bhāti na candratārakaṃ
nemā vidyuto bhānti kuto’yamagniḥ .
tameva bhāntamanubhāti sarvaṃ
tasya bhāsā sarvamidaṃ vibhāti .. 15..
iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī ..

15 The sun does not shine there, nor the moon and the stars, nor these lightnings-not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted.

Part 2 – Canto 3
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 .
tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana . etadvai tat .. 1..

1 This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That.

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..

2 Whatever there is-the whole universe-vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal.

भयादस्याग्निस्तपति भयात्तपति सूर्यः ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३॥

bhayādasyāgnistapati bhayāttapati sūryaḥ .
bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ .. 3..

3 From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run.

इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४॥

iha cedaśakadboddhuṃ prākṣarīrasya visrasaḥ .
tataḥ sargeṣu lokeṣu śarīratvāya kalpate .. 4..

4 If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds.

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..

5 As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, 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..

6 Having understood that the senses have their separate origin and that they are distinct from Atman and also that their rising and setting belong to them alone, a wise man grieves no more.

इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।
सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७॥

indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam .
sattvādadhi mahānātmā mahato’vyaktamuttamam .. 7..

7 Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest.

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..

8 Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realised Him, the embodied self becomes liberated 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..

9 His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. 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..

10 When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State.

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११॥

tāṃ yogamiti manyante sthirāmindriyadhāraṇām .
apramattastadā bhavati yogo hi prabhavāpyayau .. 11..

11 This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious.

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..

12 Atman cannot be attained by speech, by the mind, or by the eye. How can It be realised in any other way than by the affirmation of him who says: “He is”?

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३॥

astītyevopalabdha vyastattvabhāvena cobhayoḥ .
astītyevopalabdhasya tattvabhāvaḥ prasīdati .. 13..

13 He is to be realised first as Existence limited by upadhis and then in His true transcendental nature. Of these two aspects, Atman realised as Existence leads the knower to the realisation of His true nature.

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..

14 When all the desires that dwell in the heart fall away, then the mortal becomes immortal and here attains Brahman.

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५॥

yadā sarve prabhidyante hṛdayasyeha granthayaḥ .
atha martyo’mṛto bhavatyetāvaddhyanuśāsanam .. 15..

15 When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching.

शतं चैका च हृदयस्य नाड्य-
स्तासां मूर्धानमभिनिःसृतैका ।
तयोर्ध्वमायन्नमृतत्वमेति
विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६॥

śataṃ caikā ca hṛdayasya nāḍya-
stāsāṃ mūrdhānamabhiniḥsṛtaikā .
tayordhvamāyannamṛtatvameti
viṣvaṅṅanyā utkramaṇe bhavanti .. 16..

16 There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. But when his prana passes out by other arteries, going in different directions, then he is reborn in the world.

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..

17 The Purusha, not larger than a thumb, the inner Self, always dwells in the hearts of men. Let a man separate Him from his body with steadiness, as one separates the tender stalk from a blade of grass. Let him know that Self as the Bright, as the Immortal-yea, as the Bright, as the 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..

18 Having received this wisdom taught by the King of Death and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the inmost Self.

ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ १९॥
ॐ शान्तिः शान्तिः शान्तिः ॥
इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥

saha nāvavatu . saha nau bhunaktu . saha vīryaṃ karavāvahai .
tejasvināvadhītamastu mā vidviṣāvahai .. 19..
oṃ śāntiḥ śāntiḥ śāntiḥ ..
iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī ..

19 Peace Chant:
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!Om. Peace! Peace! Peace!

Description

Introduction to Kathopanishad

By: Swami Sivananda (Divine Life Society)

Salutations to Lord Yama, son of Vivasvan (Surya)!

The Kathopanishad is divided into six Vallis. Valli literally means a creeper. A Valli, like a creeper, is attached to the Sakhas or Branches of the Veda. Valli is used in the same sense as Parvam, joint, shoot, branch, i.e., a division. This Upanishad is also divided into two Adhyayas (chapters) of three Vallis each.

This is one of the most beautiful Upanishads in which the eternal truths are given in the form of a narrative. The narrative is taken from Taittiriya Brahmana (3-11-8) with some variation. The same story is told in the Taittiriya Brahmana, only with this difference, that in the Brahmana, freedom from death and birth is obtained by a peculiar performance of a sacrifice, while in the Upanishad, it is obtained by knowledge only. The story is as follows:

Vajasravasa, wishing for reward, sacrificed all his wealth. He had a son, called Nachiketas. While he was still a boy, faith entered into him at the time when the cows, that were to be given by his father as presents to the priests, were brought in. He said: “Father, to whom wilt thou give me?” He said so a second and a third time. But father turned round and said to him: “To Death I give thee.”

Then a voice said to young Nachiketas as he stood up: “He (thy father) said, ‘Go away to the house of Death, I give thee to Death’. Go therefore to Death, when he is not at home, and dwell in his house for three nights without eating. If he should ask thee ‘Boy, how many nights hast thou been here?’, say, ‘Three’. When he asks thee, ‘What didst thou eat the first night?’, say, ‘Thy offspring’; ‘What didst thou eat the second night?’, say, ‘Thy cattle’; ‘What didst thou eat the third night?’, say, ‘Thy good works’.”

He went to Death, while he was away from home, and he dwelt in his house for three nights without eating. When Death returned, the following took place: ‘Boy, how many nights hast thou been here?’ He answered, ‘Three’. ‘What didst thou eat the first night?’–‘Thy offspring’. ‘What didst thou eat the second night?’–‘Thy cattle’. ‘What didst thou eat the third night?’–‘Thy good works’.

Then Death said: ‘My respect to thee, O venerable sir, choose a boon’. ‘May I return living to my father?’–said Nachiketas. ‘Choose a second boon’, said Death. The boy replied: ‘Tell me how my good works may never perish’. Death then explained to him the Nachiketa fire (sacrifice), and hence his good works do not perish.

‘Choose a third boon’, said Death. Nachiketas said: ‘Tell me how to conquer death’.

Then Death explained to him this (chief) Nachiketa fire (sacrifice), and hence he conquered death.

This Upanishad has become very popular not only in India but everywhere in the world. It has been translated into many languages. It is a branch or recension of the Krishna Yajurveda. It forms part of the Katha-Sakha Brahmana of the Krishna Yajurveda. A few verses from this Upanishad occur in the Bhagavad Gita. It deserves the most careful consideration of all who are interested in the growth of religious and philosophical ideas. The sublime doctrines of Vedanta are presented in this Upanishad in a very attractive and charming manner.

The Katha Upanishad has always been considered as one of the best Upanishads. It has won the appreciation of many English, French and German writers also. They regard this Upanishad as the best book on philosophy and poetry of ancient Hindus. In elevation of thought, depth of expression, beauty of its imagery, no Upanishad is equal to the Kathopanishad.

The comparison of the body with a car or chariot, the soul with the Lord of the chariot, the intellect with the rider, the mind with the rein, the senses with horses, the five objects of the senses with the roads, is indeed very beautiful.

In this Upanishad, the way to attain Self-realisation is fully treated.

From such passages as, “This Atman is difficult to be known, It is very subtle, It cannot be obtained by arguing”, it is quite evident that revelation or direct intuition (Aparoksha-anubhuti) is the source of the knowledge of the Self.

From such passages as, “A wonderful teacher is required”, “Arise, awake, having reached the excellent teacher, learn” (III-14), “How can this Atman be realised otherwise than from those who say that It exists” (VI-12), it is quite clear that a realised Guru is necessary to lead the aspirants in the spiritual path.

From the 11th Mantra of the 6th Valli, you will understand that this Upanishad recognises the necessity of Yoga as well. This Mantra says: “The firm control of the senses they regard as Yoga. At that time one becomes vigilant, for Yoga is acquired and lost”.

Some writers complain that Kathopanishad is not the production of an original thinker or a seer, as there is little connection between the thoughts or verses in some places, there is no progress from one idea to another, there is neither arrangement nor connected sequence in some places, and that it is a mere compilation. This is a sad mistake. The seers of the Upanishads had direct revelations during communion or meditation. They expressed their experiences. Their inspired thoughts were scattered in different Sakhas or Branches of the Vedas. In days of yore, the thoughts of the seers, or their compositions, were handed over orally from teachers to their disciples. The original composers, the compilers, the repeaters, or lastly, the writers of the Upanishads might not have taken care to arrange them in an orderly manner. In some places, the text might have been corrupted by later compilers, copyists or printers.

This Upanishad was first introduced to the knowledge of European scholars by Raja Ram Mohan Roy. It has been translated into the German by Windischmann, by Poley. Dr. Weber has also written a commentary. Swami Ananda Giri has written a gloss on the commentary of Sri Sankara. Muir, Rignaud, Gough and many others have translated this Upanishad.

May the truths of the Upanishads be revealed unto you all! May you all be endowed with right understanding, discrimination and pure subtle intellect! May you all be freed from the knots of ignorance and ties of Samsara, and the trammels of birth and death! May you all be blessed with a Srotriya Brahma-Nishtha Guru to lead you on in the spiritual path! May you all shine as Jivanmuktas or Brahma-Jnanis in this very birth!

Other Upanishads

Kathopanishad All Verses – deity_Katha – Kathopanishad – Full text with meaning, audio and translation from Sanskrit to English, Telugu, Kannada, Tamil and more