Upanishads

Katha Upanishad

Part I

Canto I

Introduction: Salutations to Bhagavan Yama (Death), the son of the Sun, who gives knowledge of Brahman; salutations to Nachiketa.

1.1.1. Once upon a time, the son of Vajrashrava, desiring a result, gave away everything. He is said to have had a son named "Nachiketa".

1.1.2. When the gifts were being given [to the Brahmins], faith came upon him, who was still a child. He thought:

1.1.3. He goes to the worlds known as joyless who gives away cows that have [finally] drunk water and eaten grass, whose milk has been milked [for the last time], having lost the strength of their organs.

1.1.4. He said to his father: "Father, to whom will you offer me?" He spoke to him a second and a third time. [The father] said to him: "I will hand you over to death."

1.1.5. Among many I am considered to belong to the highest; among many I am considered to belong to the middle. What could be the purpose of Death that Father will achieve today through me?

1.1.6. Look at how your ancestors acted, and as others do [now]. Man disintegrates and dies like a grain, and like a grain he appears again.

1.1.7. The Brahmin Guest Comes into houses like fire. For his sake they perform this kind of propitiation. O Death, bring [him] water.

1.1.8. If a Brahmin guest lives in someone's house without food, that Brahmin will destroy the hope and expectation, the fruits of holy association and sweet conversation, sacrifices and benefactions, sons and cattle - all this - of such a less intelligent person.

1.1.9. O brahmana, since you have remained in my house for three days without food, you, a guest and a respectable person, let me welcome you, and may good come to you. me [by preventing the guilt that comes] from this [mistake]. Ask for three blessings – one for each [night].

1.1.10. O Death, of the three blessings I ask as the first that [my father] Gautama may be freed from anxiety, that his mind may be calmed, that he may be freed from anger at me, that he may recognize me and speak to me, liberated by you.

Death said:

1.1.11. Having recognized [you], just as before, Auddhalaki Aruni will [have affection]. Seeing you freed from the jaws of Death, he will be freed from anger and, with my permission, will sleep happily for many nights.

1.1.12. There is no fear in heaven - you are not there, [and] no one fears old age. Having surpassed both anger and thirst, having risen above sorrow, man rejoices in the heavenly world.

1.1.13. O Death, you know that Fire that leads to heaven. Tell me about it, full of faith. The inhabitants of heaven attain immortality. This I ask for the second boon.

1.1.14. O Nachiketa, knowing well about the Fire that leads to heaven, I will tell you about it. Hear this with attention, from my lips. This Fire is the means of reaching heaven, and is the support of the world, know it as located in the mind [of the enlightened ones].

1.1.15. And Death told him about the Fire that is the source of the world, about the type and number of bricks, about the way of arranging the flame. And he [Nachiketa], literally repeated, with understanding, everything that was said. Then Death, satisfied with this, said again:

1.1.16. Feeling delight, the magnanimous one said to him: "Out of affection for you, I will now give another boon. Verily, this fire will be known by your name. And accept also this manifold necklace.

1.1.17. He who, having obtained the connection with the three, thrice arranges the Nachiketa fire and performs the three kinds of work, overcomes death. Having obtained knowledge of that Omniscient One who is born of Brahma, and having realized Him, he completely attains this peace.

1.1.18. "He who thrice performs the Nachiketa sacrifice, having known these three [things], and he who, having known thus, performs the Nachiketa sacrifice, casts off the bonds of Death even earlier, and, having overcome sorrow, rejoices in heaven.

1.1.19. "O Nachiketa, this is the boon for you concerning the Fire that leads to heaven, which you asked for in the second boon. People will speak of this Fire as being truly yours. Nachiketa, ask for the third boon."

1.1.20. That doubt that arises after the death of a man - when some say, "It is," others say, "It is not" - let me know about it through your instruction. Of all the boons, this is the third boon.

1.1.21. Even the gods of old entertained doubts about this; for this essence [i.e., the I], being subtle, is not easily conceived. O Nachiketa, ask for another boon; do not trouble me; give up that [boon] which you demand from me.

1.1.22. Even the gods have entertained doubts about this; O Death, if you say that it is not easy to comprehend Him, and since another preceptor like you cannot be found, [therefore] there is no other boon comparable to this.

1.1.23. Ask for sons and grandsons who will live for a hundred years. Ask for many animals, for elephants and gold, for horses, for a vast tract of land. And you yourself live as many years as you wish.

1.1.24. If you consider any other boon equal to this, ask for that. Ask for wealth and long life. Become [the ruler] over a vast region. I will make you fit to enjoy [all] desirable things.

1.1.25. Whatever things are desirable but difficult to obtain – ask for them according to your choice. Here are women with chariots and musical instruments – such certainly cannot be obtained by mortals. They will serve you, offered by me. O Nachiketa, do not ask about death.

1.1.26. O Death, all these are short-lived and exhaust the power of all the senses of man. The life of all, without exception, is verily short. Let the mounts be thine alone; let the dances and songs be thine.

1.1.27. Man cannot be satisfied with wealth. By meeting thee we shall gain wealth. We shall live as long as thou shalt decree. But the blessing which I need ask for is this alone.

1.1.28. Having attained the nearness of the ageless immortals, what mortal subject to age - dwelling in this lower region, on earth, but knowing of the higher goals - will rejoice in long life, realizing the futility of its music, sports and joys?

1.1.29. O Death, tell us of that which men doubt, concerning the next world, the knowledge of which leads to great attainment. Apart from the blessing associated with this riddle, Nachiketa does not ask for anything.

1.1.24. If you consider any other boon equal to this, ask for that. Ask for wealth and long life. Become [the ruler] over a vast region. I will make you fit to enjoy [all] desirable things.

1.1.25. Whatever things are desirable but difficult to obtain – ask for them according to your choice. Here are women with chariots and musical instruments – such certainly cannot be obtained by mortals. They will serve you, offered by me. O Nachiketa, do not ask about death.

1.1.26. O Death, all these are short-lived and exhaust the power of all the senses of man. The life of all, without exception, is verily short. Let the mounts be thine alone; let the dances and songs be thine.

1.1.27. Man cannot be satisfied with wealth. By meeting thee we shall gain wealth. We shall live as long as thou shalt decree. But the blessing which I need ask for is this alone.

1.1.28. Having attained the nearness of the ageless immortals, what mortal subject to age - dwelling in this lower region, on earth, but knowing of the higher goals - will rejoice in long life, realizing the futility of its music, sports and joys?

1.1.29. O Death, tell us of that which men doubt, concerning the next world, the knowledge of which leads to great attainment. Apart from the blessing associated with this riddle, Nachiketa does not ask for anything.

Part I

Canto II

Having tested the disciple and found him fit for knowledge, he (Yama) said:

1.2.1. The preferable is indeed one, and the pleasant is indeed another. Both of them, serving different purposes, [as it were] bind a person. Good comes to him who accepts the preferable. He who chooses the pleasant departs from the true destination.

1.2.2. The preferable and the pleasant come to people. The intelligent man, having assessed, separates them. The intelligent chooses the preferable, at the expense of enjoyment; the unintelligent chooses enjoyment, for the sake of development and preservation [of the body, etc.].

1.2.3. O Nachiketa! After reflection, you have rejected all desirable things - pleasant in themselves or bringing enjoyment. You have not adopted that path of wealth by which many people have come to sorrow.

1.2.4. What is known as knowledge and what is known as ignorance are very contradictory, and follow divergent paths. I consider Nachiketa to be an aspirant for knowledge, [since] enjoyable things, though varied, have not tempted you.

1.2.5. Living in the midst of ignorance and considering themselves intelligent and enlightened, foolish people circle around again and again, following false paths, just like the blind led by the blind.

1.2.6. The means of reaching the other world is not revealed to the unaware man, wandering, deluded by the lure of wealth. He who always thinks that this world alone exists, falls under my power again and again.

1.2.7. This [Self], which many fail to even hear, [and] which many do not understand, even when they hear, the one who explains is wonderful, and the one who receives is wonderful, wonderful is he who knows, through the instruction of the learned.

1.2.8. Self is certainly not truly known when a lower personality speaks of It; for It is thought of in various ways. But when one who has become equal to It teaches about It, It is no longer thought of. For It is beyond proof – it is subtler than an atom.

1.2.9. The wisdom that you possess, my dear, which leads to profound knowledge only when imparted by someone other than a logician, cannot be attained through arguments. You, my dear, are endowed with true determination. Let our questioner be like you, Nachiketa.

1.2.10. [Since] I know that this treasure is impermanent – for that permanent essence cannot be attained through impermanent things – therefore I [deliberately] lit the Nachiketa fire with impermanent things, and [thereby] attained [relative] permanence.

1.2.11. O Nachiketa, having become enlightened, you have rejected [all this], having patiently considered the highest limit of desire, the support of the universe, the endless results of meditation, the other shore of fearlessness, the distant path [of Hiranyagarbha], praiseworthy and great, and also [your own] state.

1.2.12. The intelligent man gives up joy and sorrow, developing concentration of the mind on the Self, thereby meditating on the ancient Deity – inconceivable, inaccessible, situated in the mind and located in the midst of suffering.

1.2.13. Having heard this, having realized it completely, having separated this righteous thing [from the body, etc.], having achieved this subtle thing, such a mortal rejoices – for he has obtained that which is the cause of enjoyment. I hold the mansions [of Brahman] to be wide open to Nachiketa.

1.2.14. "Tell [me] what you see as different from virtue, different from vice, different from effect and cause, different from the past and the future."

1.2.15. I will tell you briefly about the goal that all the Vedas speak of with one voice, that all the abstinences speak of, desiring which, people practice brahmacharya; it is That, it is Om.

1.2.16. This syllable [Om] is verily the [lower] Brahman [Hiranyagarbha]; and this syllable is verily the supreme Brahman. Whoever, meditating on this syllable, desires either of the two, it comes to him.

1.2.17. This means is the best; this means is the supreme [and lower] Brahman. By meditating on this means, one becomes worthy of worship in the world of Brahman.

1.2.18. The intelligent I is neither born nor dies. It has not arisen from anything, nor has anything arisen from It. It is unborn, eternal, indestructible, ancient. It is not damaged even when the body is killed.

1.2.19. If the one who kills thinks [of Him] in the words of murder, and if the one who is killed thinks [of Him] as being killed, both of them do not know. It does not kill, and is not killed.

1.2.20. The I, which is subtler than subtle and greater than great, is placed in the heart of [every] living creature. The desireless man, due to the serenity of the organs, sees this glory of the I, and [therefore] is free from sorrow.

1.2.21. While sitting, It travels far; while sleeping, It moves everywhere. Who, except me, can know that Deity who both rejoices and does not rejoice?

1.2.22. Meditating on the Self as incorporeal amidst bodies, as permanent amidst impermanent things, as great and all-pervading, the wise man does not grieve.

1.2.23. This Self cannot be known through long study, nor through reason, nor through prolonged hearing. It can be known only through the Self to which the seeker turns; the Self of this seeker reveals Its true nature.

1.2.24. He who has not given up evil conduct, whose senses are not subdued, whose mind is not concentrated, whose mind is not free from anxiety [for the result of concentration], cannot attain that I through knowledge.

1.2.25. How can a man know where It [i.e. I] is, to whom both the Brahmin and the Kshatriya become food, to whom death is a condiment?

Part I

Canto III

The connection which this song, beginning with rtam pibantau, has with the preceding songs is this: knowledge and ignorance have been spoken of as having different and opposite results; but (as to their nature and means) they have not been properly described, together with their results. To establish this, the analogy of a chariot is given, since this leads to an easier understanding. Two selves are also spoken of, to distinguish between the attained and the attainer, and the goal and the one going to it.

1.3.1. Those who know Brahman, who worship the five fires, and who perform the Nachiketa sacrifice thrice, compare to the shadow and the light the two who enjoy the inevitable results of actions, having entered within the body, the space [of the heart], which is the supreme abode of the Supreme [Brahman].

1.3.2. We have known this Nachiketa Fire, which is the bridge for those who sacrifice, and also that which is the ageless supreme Brahman, beyond fear for those who wish to transcend [the world].

1.3.3. Know the [separate] I as the owner of the chariot, and the body as the chariot. Know the mind as the charioteer, and the mind as verily the reins.

1.3.4. The senses are called horses; having imagined the senses as horses, [know] objects as paths. When the I is associated with the body, senses and mind, discriminating people call Him the enjoyer.

1.3.5. But in the mind which, being always associated with the uncontrolled mind, is deprived of discrimination, the senses are unruly, like the restive horses of a charioteer.

1.3.6. But in that [mind] which – because it is always associated with the controlled mind – is endowed with discrimination, the senses are always obedient, like good horses of a charioteer.

1.3.7. But he [the charioteer] does not reach the goal [because of that intelligence], which, being associated with the non-discriminating intelligence and the uncontrolled mind, is always impure; he attains worldly existence.

1.3.8. But he [the charioteer] who is associated with the discriminating intelligence, endowed with the controlled mind and always pure, attains that goal [by becoming renounced], from which he is not born again.

1.3.9. And the man who, as a charioteer, has discriminating intelligence and controls the reins of the mind, reaches the end of the path; that is the highest place of Vishnu.

1.3.10. The objects of the senses are superior to the senses, and the mind is superior to the objects of the senses; but the mind is higher than the intellect, and the Great Soul is higher than the intellect.

1.3.11. The Unmanifest is higher than Mahat; Purusha is higher than the Unmanifest. There is nothing higher than Purusha. He is the highest, He is the highest goal.

1.3.12. He is hidden in all beings; therefore He does not appear as the I [of all]. But to those who see the subtle, He is seen through the keen and subtle mind.

1.3.13. The discerning man should dissolve [the organ of] speech in the mind; he should dissolve this [mind] in the I of the mind; he should dissolve the I of the mind in the Great Soul, he should dissolve the Great Soul in the serene I.

1.3.14. Arise, awake, learn, turning to the higher ones. The wise describe this path as difficult to traverse, like a razor's edge; when sharpened, it is difficult to pass along.

1.3.15. Man is freed from the jaws of death by knowing that which is soundless, intangible, colorless, inexhaustible, and also tasteless, eternal, odorless, without beginning and without end, distinct from Mahat, and ever unchanging.

1.3.16. By telling and listening to this eternal story - as Nachiketa heard it and as Death told it - the intelligent man gains glory in that world which is Brahman.

1.3.17. If someone, after purification, arranges the recitation of this highest secret before an assembly of brahmins, or during ceremonies for the dead, [then] this [ceremony] will lead to an eternal result.

Part II

Canto I

It has been said: "He is hidden in all beings, and therefore He does not appear as the Self (of all). But He is seen through the keen and subtle intelligence" (Ka.I.III.12). What is the obstacle to such keen intelligence, as a result of which such intelligence is absent and the Self is invisible? This song begins by showing the cause of this non-perception. For only if some cause prevents the good from being known can an effort be made to remove it, and not otherwise:

2.1.1. The Self-existent Lord has destroyed the outward-going senses. Therefore man sees external things, and not the inner Self. The rare discerning person, desiring immortality, averts his eyes and sees the unchanging Self.

2.1.2. Unwise people follow external desires. They fall into the net of death, which is spread everywhere. Therefore the discerning ones, having known that true immortality is in the midst of the impermanent, do not ask for anything here.

2.1.3. What remains here [unknown to this I], through which people perceive color, taste, smell, sound, touch and the pleasures of love? This is that [I about which Nachiketa asked].

2.1.4. Having realized this great, all-pervading I, through which a person perceives objects in sleep and waking life, the wise man does not grieve.

2.1.5. Whoever directly knows this I – the enjoyer of the fruits of actions, the maintainer of life, etc. – as the lord of the past and the future, does not seek to save [I], because of this [knowledge]. This is that.

2.1.6. He sees the above-described Brahman who sees the First-born (Hiranyagarbha) – born before the five elements from Consciousness (i.e. Brahman) – existing in the space of the heart, surrounded by the body and the senses, after entering there.

2.1.7. He sees Brahman [who sees] that Aditi, containing all the deities, who took birth as Hiranyagarbha, manifested in conjunction with the elements, seated in the space of the heart, after entering there.

2.1.8. The sacrificial Fire placed in two fire-producing pieces of wood [and also the Fire residing in the hearts of yogis], which is well protected, just like the foetus of pregnant women, and the Fire worshipped every day by vigilant people with sacrifice [and contemplation] – that Fire is also only Brahman.

2.1.9. On that from which the sun rises and wherein it sets, all the deities are established. No one ever surpasses it. This is that.

2.1.10. Verily, what is here is there; what is there is here. He who sees that there is a difference here goes from death to death.

2.1.11. This should be achieved through the mind. There is no difference there at all. He who sees a difference here as if it were, goes from death to death.

2.1.12. The Being [Purusha], the size of a thumb, resides in the body. Knowing Him as the lord of the past and the future, man, thanks to this knowledge, does not strive to save the I. This is that.

2.1.13. The Purusha, the size of a thumb, is like light without smoke. He is the lord of the past and the future. He exists today, He will exist tomorrow. This is that.

2.1.14. As water falling as rain on an inaccessible peak spreads to the [lower] mountain regions, so he who feels the I as different rushes after them alone.

2.1.15. O Gautama, as pure water poured into pure water verily becomes the same, so it is with the I of a man of knowledge devoted to reflection [on the I].

Part II

Canto II

Because of the difficulty of knowing Brahman, in order to tell in another way about the reality that He is, a new song begins:

2.2.1. The Unborn, whose consciousness does not tremble, has a city with eleven gates. Meditating [on Him], one does not grieve and, liberated, becomes free. This is that.

2.2.2. As the wandering [sun], He dwells in the sky, [as air], He pervades everything and dwells in the intermediate space; as fire He abides on earth; as Soma He is in the pitcher; He lives among men; He lives among the gods; He dwells in space, He is born in water; He takes birth from the earth; He is born in sacrifice; He appears from the mountains; He is changeless; He is great.

2.2.3. All the deities worship that revered one, seated in the middle, drawing the prana upward and taking the apana downward.

2.2.4. When that inhabitant of the body separates, when He is free from the body, what else remains in the body? This is that.

2.2.5. The mortal does not live by prana and apana; everyone lives by something else on which both of these depend.

2.2.6. Well, Gautama, I will tell you about this secret, about the highest Brahman, and also what happens to the I after death.

2.2.7. Some souls enter the womb to acquire bodies, others attain immobility, according to their actions and according to their knowledge.

2.2.8. Pure is the Purusha, who is awake and continues to create desired things even when the senses are asleep; and He is Brahman, He is called the Immortal. All the worlds are established on Him; no one can go beyond Him. This is that.

2.2.9. Just as fire, though one, having entered the world, takes on separate forms according to different shapes, so the I within all beings, though one, takes on a form according to each shape; and [yet] It is outside.

2.2.10. Just as air, though one, having entered this world, takes on separate forms according to different shapes, so the I within all beings, though one, takes on a form according to each shape. And yet It is outside.

2.2.11. Just as the sun, the eye of the whole world, is not defiled by ocular and external defects, so the Self, one in all beings, is not defiled by the sorrows of the world - It is outside.

2.2.12. Eternal peace is for those, and not others, who discern and recognize in their hearts Him who - being one, the ruler and the inner I of all - makes the one form manifold.

2.2.13. Eternal peace is for those, and not others, who discern and recognize in their hearts Him who - being eternal among the impermanent, consciousness among the conscious - alone distributes what is desired to many.

2.2.14. How do I know that supreme, ineffable Bliss which they directly perceive as "That"? Is It self-effulgent - does It shine independently, or does It not?

2.2.15. There neither sun nor moon nor stars shine; and it is not the flashes of lightning that shine. How can it burn? It shines, all this shines; by its brilliance, all this is variously illuminated.

Part II

Canto III

As in the world the existence of the root of the [silk] tree can be inferred by knowing its thread, similarly the sixth canto begins by establishing the real nature of Brahman – by describing the tree of the universe whose root is Brahman:

2.3.1. Here is the beginningless tree, whose roots are above and whose branches are below. That [which is its root] is pure, that is Brahman, that is called immortal. On that all the worlds are established; no one goes beyond that. Verily, That is That.

2.3.2. This whole universe, all that is, arises and moves because there is the supreme Brahman – the great fear, like lightning struck down. Those who know this become immortal.

2.3.3. Out of fear of Him the Fire burns, out of fear the Sun shines; out of fear Indra and Air flee, and Death, the fifth.

2.3.4. If anyone succeeds in realizing here, before the destruction of the body, [he becomes liberated]; [otherwise], because of such [failure], he is fit to incarnate in the worlds of creatures.

2.3.5. As [one sees] in a mirror, so also in one's mind; as in a dream, so also in the world of the ancestors; as one sees in water, so also in the world of the Gandharvas. As in the case of shadow and light, so it is in the world of Brahma.

2.3.6. Having known the difference between the separately arising senses, and also their rising and setting, the intelligent man does not grieve.

2.3.7. The mind is above the senses; the intellect is above the intellect; Mahat [the Great Soul] is above the intellect; the Unmanifest is higher than Mahat.

2.3.8. But above the Unmanifest is the supreme Purusha, all-pervading and truly without worldly attributes - by knowing whom a man is liberated and attains immortality.

2.3.9. His form is not in the field of vision; no one sees Him with the eye. When this I is revealed through reflection, It is realized by the mind, the master of the mind, residing in the heart. Those who know this become immortal.

2.3.10. When the five senses of knowledge become still, along with the mind, and the mind also does not act - this state is called the highest.

2.3.11. This keeping of the senses in steadiness is considered yoga. One becomes alert at this time, since yoga is subject to development and decline.

2.3.12. It cannot be reached through speech, through the mind, through the eye. How then can It be known to anyone except one who speaks of It as existing?

2.3.13. [First] the Self must be realized as existing, and [then] as It really is. From these two [sides] the true nature of the Self, which has been cognized as simply existing, becomes favorably disposed [for revealing itself].

2.3.14. When all desires clinging to the heart fall away, then the mortal becomes immortal, [and] attains Brahman here.

2.3.15. When all the knots in the heart are cut, even during a person’s life, then the mortal becomes immortal. This alone is the instruction [of all the Upanishads].

2.3.16. The number of nerves of the heart is one hundred and one. Of these, one goes through the head. The one who rises along this nerve attains immortality. The others, going in other directions, become the causes of death.

Then, as a conclusion to all the songs, the Upanishad says:

2.3.17. Purusha, the inner I, the size of a thumb, is always seated in the hearts of men. One should unerringly separate Him from one's own body, like a stalk from the munja grass. One should know Him as pure and immortal.

2.3.18. Nachiketa, the first to become free from virtue and vice, from desire and ignorance, obtained this knowledge imparted by Death, as well as the path of yoga in its entirety, and attained Brahman. Likewise, anyone who becomes as knowledgeable [as Nachiketa] of the inner Self attains Brahman.

A farewell prayer is recited to remove all the misdeeds committed by the disciple and teacher due to mistakes arising from inattention in the course of acquiring or imparting knowledge:

"Saha navavatu, saha nau bhunaktu, saha viryam karavavahai,
tejasvinavadhitamastu ma vidvisavahai.
Om santih santih santih"

2.3.19. May He protect us both [by revealing knowledge]. May He protect us both [by bestowing the fruits of knowledge]. May we achieve strength together. May what we learn be inspiring. May we not find fault with each other. Peace, peace, peace!