Katha Upanishad

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Adyaya I, Valli I
ओं सहनािवितशा ः । ओं उश वै वाज वसः सववेदसं ददौ ।
त ह निचकेता नाम पु आस ॥ १ ॥

oṃ sahanāvitiśāntiḥ | oṃ uśanha vai vājaśravasaḥ sarvavedasaṃdadau |

tasya ha naciketā nāma putra āsa || 1 ||

1. From desire, as story tells, the son of Vâjasrava made a gift of all his wealth; he had a son, so the
story goes, by name Nachikêtas.

तँ ह कुमारँ स ं दि णासु नीयमानासु ाऽऽिववे श सोऽम त ॥ २ ॥

tam̐ ha kumāram̐ santaṃ dakṣiṇāsu nīyamānāsu śraddhā''viveśa so'manyata || 2 ||

2. Him, though young, zeal possessed when rewards were being distributed; he thought.

पीतोदका ज तृणा दु दोहा िन र याः ।

अन ा नाम ते लोका ा ग ित ता ददत् ॥ ३ ॥

pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ |

anandā nāma te lokāstānsa 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 िपतरं तत क ै मां दा सीित ।

ि तीयं तृतीयं तँ होवाच मृ वे ा ददामीित ॥ 4॥

sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti ।

dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti ॥ 4॥

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4. He said unto his sire, ‘father, to whom wilt thou give me’; he said this again and for the third time. To
him, he said ‘unto Death do I give thee.’

ब नामेिम थमो ब नामेिम म मः ।

िकँ म कत ं य या क र ित ॥ ५ ॥

bahūnāmemi prathamo bahūnāmemi madhyamaḥ |

kim̐ svidyamasya kartavyaṃ yanmayādya kariṣyati || 5 ||

5. (Nachikêtas thought) of many I go the first; of many I go midmost; what is there for Death to do
which he can now do by me?

अनुप यथा पूव ितप तथापरे ।

स िमव म ः प ते स िमवाजायते पुनः ॥ ६ ॥

anupaśya yathā pūrve pratipaśya tathāpare ।

sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ ॥ 6 ॥

6. Call to mind how our ancestors behaved and mark also how others now behave; like corn, decays the
mortal and like corn is born again.

वै ानरः िवश ितिथ ा णो गृ हान् ।

त ैताँ शा ं हर वैव तोदकम् ॥ ७ ॥

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān ।

tasyaitām̐ śāntiṃ hara vaivasvatodakam ॥ 7 ॥

7. Like fire, a Brahman guest enters houses; men give this to quiet him. Vaivasvaia! fetch water.

आशा ती े संगतँ सूनृतां चे ापूत पु पशूँ सवान् ।

एतद् वृ ङ् े पु ष ा मेधसो य ान सित ा णो गृ हे ॥ ८ ॥

āśāpratīkśe saṃgatam̐ sūnṛtāṃ ceṣṭāpūrte putrapaśūm̐śca sarvān ।

etadvṛṅkte puruṣasyālpamedhaso yasyānaśnanvasati brāhmaṇo gṛhe ॥ 8 ॥

8. Hope and expectation, company with good men, true and pleasant discourse, sacrifices, acts of pious
liberality, children and cattle, all these are destroyed in the case of the ignorant man, in whose house a
Brâhman guest fasting stays. (8)

ित ो रा ीयदवा ीगृहे मेऽन ितिथनम ः ।

नम ेऽ ु मेऽ ु त ा ित ी रा ृणी ॥९॥

tisro rātrīryadavātsīrgṛhe me'naśnanbrahmannatithirnamasyaḥ |

namaste'stu brahmansvasti me'stu tasmātprati trīnvarānvṛṇīṣva || 9 ||
9. As you have lived here. Oh Brâhman, a venerable guest in my house for three nights fasting, be my
prostration to you, Oh Brâhman, may good befall me. Therefore, ask three boons in return.

शा सं क ः सुमना यथा ा ीतम ु ग तमो मािभमृ ो ।

सृ ं मािभवदे तीत एत याणां थमं वरं वृ णे ॥ १० ॥

śāntasaṃkalpaḥ sumanā yathā syādvītamanyurgautamo mābhimṛtyo |

tvatprasṛṣṭaṃ mābhivadetpratīta etattrayāṇāṃ prathamaṃ varaṃ vṛṇe || 10 ||

10. (Nachikêtas said) That Gautama may be freed from anxiety, be calm in mind, not wrath against me,
that he may recognise and welcome me let go by you—is, Oh Death, the first of the three boons I ask.

यथा पुर ा िवता तीत अउ ालिकरा िणम सृ ः ।

सु खँ रा ीः शियता वीतम ु ः ां द िशवा ृ ुमुखा मु म् ॥ ११ ॥

yathā purastādbhavitā pratīta auddālakirāruṇirmatprasṛṣṭaḥ ||

sukham̐ rātrīḥ śayitā vītamanyuḥtvāṃ dadṛśivānmṛtyumukhātpramuktam || 11 ||

11. (Death replies) Auddâlaki, the son of Aruna will recognise you, as before, with my permission, will
sleep during nights in peace and when he sees you returned from the jaws of Death, will lose his wrath.

ग लोके न भयं िकंचना नत ं न जरया िबभेित ।

उभे ती ाशनायािपपासे शोकाितगो मोदते गलोके ॥ १२ ॥

svarge loke na bhayaṃ kiṃcanāsti na tatra tvaṃ na jarayā bibheti |

ubhe tīrtvāśanāyāpipāse śokātigo modate svargaloke || 12 ||

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

स मि ँ म े िष मृ ो ू िह ँ धानाय म म् ।
गलोका अमृ त ं भज एत ् िवतीयेन वृणे वरे ण ॥ १३ ॥

sa tvamagnim̐ svargyamadhyeṣi mṛtyo prabrūhi tvam̐ śraddadhānāya mahyam |

svargalokā amṛtatvaṃ bhajanta etaddvitīyena 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.

ते वीिम तदु मे िनबोध मि ं निचकेतः जानन् ।

अन लोका मथो ित ां िव मेतं िनिहतं गु हायाम् ॥ १४ ॥

pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan |

anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām || 14 ||

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14. (Death says) I will tell thee well; attend to me, Oh Nachikêtas, I know the fire leading to heaven;
know the fire which leads to heaven and also the support of the universe and which is seated in the
cavity.

लोकािदमि ं तमुवाच त ै या इ का यावतीवा यथा वा ।

स चािप त वद थो ंअथा मृ ुः पुनरे वाह तु ः ॥ १५ ॥

lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā |

sa cāpi tatpratyavadadyathoktaṃathāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15 ||

15. Death told him the fire, the source of the worlds what altars (to be raised), how many and how, and
Nachikêtas repeated it all as explained. Then Death, being delighted, said to him again.

तम वी ीयमाणो महा ा वरं तवे हा ददािम भूयः ।

तवैव ना ा भिवतायमि ः सृ ां चेमामनेक पां गृ हाण ॥ १६ ॥

tamabravītprīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ |

tavaiva nāmnā bhavitāyamagniḥ sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa || 16 ||

16. Delighted, the high-souled Death told him. ‘I give thee here this other boon; by thy name alone, shall
this fire be known; and take, thou, this garland also of various hues.

ि णािचकेत िभरे स ं ि कमकृ रित ज मृ ू ।

ज ं दे वमी ं िविद ा िनचा े माँ शा म मे ित ॥ १७ ॥

triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū ।

brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemām̐ śāntimatyantameti ॥ 17 ॥

17. The three-fold Nachikêtas, being united with the three doing, the three-fold Karma, crosses birth and
death, knowing the adorable, the bright, the omniscient fire born of Brahman and realising him, attains
thorough peace.

ि णािचकेत यमे ति िद ा य एवं िव ाँ ि नुते नािचकेतम् ।

स मृ ुपाशा ुरतः णो शोकाितगो मोदते गलोके ॥ १८ ॥

triṇāciketastrayametadviditvā ya evaṃ vidvām̐ścinute nāciketam |

sa mṛtyupāśānpurataḥ praṇodya śokātigo modate svargaloke || 18 ||

18. The three-fold Nachikêtas, knowing these three, who propitiates the Nachikêta fire with this
knowledge, casts off Death’s meshes behind him, travels beyond grief and rejoices in heaven.

एष तेऽि निचकेतः यमवृणीथा ि तीयेन वरे ण ।

एतमि ं तवैव व जनास ृतीयं वरं निचकेतो वृणी ॥ १९ ॥
eṣa te'gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa ।
etamagniṃ tavaiva pravakśyanti janāsastṛtīyaṃ varaṃ naciketo vṛṇīṣva ॥ 19 ॥

19. This is thy fire, Oh Nachikêtas, which leads to heaven and which you craved for, by the second
boon; people will call this fire thine alone; Oh Nachikêtas, demand the third boon.

येयं े ते िविचिक ा मनु ेऽ ी ेके नायम ीित चैके ।

एति ामनुिश याऽहं वराणामेष वर ृ तीयः ॥ २० ॥

yeyaṃ prete vicikitsā manuṣye'stītyeke nāyamastīti caike |

etadvidyāmanuśiṣṭastvayā'haṃ varāṇāmeṣa varastṛtīyaḥ || 20 ||

20. (Nachikêtas said) This well-known doubt as to what becomes of a man after death,—some say he is
and some, he is not,—I shall know being taught by thee. This boon is the third of the boons.

दे वैर ािप िविचिक तं पुरा न िह सु िव े यमणुरेष धमः ।

अ ं वरं निचकेतो वृ णी मा मोपरो ीरित मा सृजैनम् ॥ २१ ॥

devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ |

anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam || 21 ||

21. Here, even the gods of yore had doubt. Indeed it is not easy to know—subtle is this matter—Oh,
Nachikêtas, ask for some other boon. Press not this on me; give this up for me.

दे वैर ािप िविचिक तं िकल ं च मृ ो य सु ेयमा ।

व ा चा ा ग ो न ल ो ना ो वर ु एत कि त् ॥ २२ ॥

devairatrāpi vicikitsitaṃ kilatvaṃ ca mṛtyo yanna sujñeyamāttha |

vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit || 22 ||

22. Thou sayest, Oh Death, that even the gods had doubts here and that this is not easy to know. None
other like thee, who could tell of this, can be found; no other boon can at all equal this.

शतायुषः पु पौ ा ृणी ा ब शू िहर म ान् ।

भूमेमहदायतनं वृणी यं च जीव शरदो याविद िस ॥ २३ ॥

śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūnhastihiraṇyamaśvān |

bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi || 23 ||

23. (Death says) ask for centenarian sons and grandsons, many cattle, elephants, gold and horses. Ask
for wide extent of earth and live yourself, as many autumns as you like.

एत ु ं यिद म से वरं वृणी िव ं िचरजीिवकां च ।

महाभूमौ निचकेत मे िध कामानां ा कामभाजं करोिम ॥ २४ ॥

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etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca |

mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi || 24 ||

24. Some boon equal to this, if thou thinkest fit, demand—wealth and longevity; be king of the wide
earth, Nachikêtas, I shall make thee enjoy all thy desires (pertaining to earth and heaven).

ये ये कामा दु लभा म लोके सवा ामाँ तः ाथय ।

इमा रामाः सरथाः सतूया नही शा ल नीया मनु ैः ।
आिभम ािभः प रचारय निचकेतो मरणं मानु ा ीः ॥ २५ ॥

ye ye kāmā durlabhā martyaloke sarvānkāmām̐śchandataḥ prārthayasva |

imā rāmāḥ sarathāḥ satūryā nahīdṛśā lambhanīyā manuṣyaiḥ |
ābhirmatprattābhiḥ paricārayasva naciketo maraṇaṃ mānuprākśīḥ || 25 ||

25. Whatever desires are difficult to realise in the land of mortals, ask, as thou likest, for all such desired
objects. These nymphs have their chariots and lutes; and women like these are not enjoyable by mortals;
with these, by me given, have thy services performed. Oh Nachikêtas, do not ask about death.

ोभावा म यद कैत वि याणां जरयंित तेजः ।

अिप सव जीिवतम मे व तवैव वाहा व नृ गीते ॥ २६ ॥

śvobhāvā martyasya yadantakaitatsarveṃdriyāṇāṃ jarayaṃti tejaḥ |

api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte || 26 ||

26. (Nachikêtas says) Ephemeral these; Oh Death, these tend to the decay of the fire (vigour) of all the
senses in man. Even the longest life is, indeed, short. Thine alone be the chariots, the dance and music.

न िव ेन तपणीयो मनु ो ल ामहे िव म ा चे ां ।

जीिव ामो यावदीिश िस ं वर ु मे वरणीयः स एव ॥ २७ ॥

na vittena tarpaṇīyo manuṣyo lapsyāmahe vittamadrākśma cettvāṃ |

jīviṣyāmo yāvadīśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva || 27 ||

27. Man is not to be satisfied with wealth; if wealth, were wanted, we shall get it, if we only see thee.
We shall also live, as long as you rule. Therefore, that boon alone is fit to be craved by me.

अजीयताममृतानामुपे जीय ः धः थः जानन् ।

अिभ ाय णरित मोदानितदीघ जीिवते को रमेत ॥ २८ ॥

ajīryatāmamṛtānāmupetya jīryanmartyaḥ kvadhaḥsthaḥ prajānan |

abhidhyāyanvarṇaratipramodānatidīrghe jīvite ko rameta || 28 ||

28. What decaying mortal living in the world below and possessed of knowledge, having reached the
company of the undecaying and the immortal, will delight in long life, knowing the nature of the delight
produced by song and sport?
य ि दं िविचिक मृ ो य ा राये महित ूिह न त् ।
योऽयं वरो गू ढमनु िव ो ना ं त ा िचकेता वृ णीते ॥ २९ ॥

yasminnidaṃ vicikitsanti mṛtyo yatsāmparāye mahati brūhi nastat |

yo'yaṃ varo gūḍhamanupraviṣṭo nānyaṃ tasmānnaciketā vṛṇīte || 29 ||

29. Oh Death, tell us that in which men have this doubt, and which is about the great hereafter; no other
boon doth Nachikêtas crave, than this which entered into the secret.

Adyaya I, Valli II
अ े योऽ दु तैव ेय े उभे नानाथ पु षँ िसनीतः ।
तयोः ेय आददान साधुभवित हीयतेऽथा उ ेयो वृ णीते ॥ १ ॥

anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣam̐ sinītaḥ |

tayoḥ śreya ādadānasya sādhurbhavati hīyate'rthādya u preyo vṛṇīte || 1 ||

1. (Death said) One is good while another is pleasant. These two, serving different ends, bind men;
happiness comes to him, who, of these, chooses the good; whoso chooses the pleasant forfeits the true
end.

े य ेय मनु मे त ौ संपरी िविवन धीरः ।

े यो िह धीरोऽिभ ेयसो वृ णीते ेयो म ो योग ेमाद् वृ णीते ॥ २ ॥

śreyaśca preyaśca manuṣyametastau saṃparītya vivinakti dhīraḥ |

śreyo hi dhīro'bhipreyaso vṛṇīte preyo mando yogakśemādvṛṇīte || 2 ||

2. Both the good and the pleasant approach the mortal; the intelligent man examines and distinguishes
them; for, the intelligent man prefers the good to the pleasant; the ignorant man chooses the pleasant for
the sake of his body.

स ं ि या य पाँ कामानिभ ाय िचकेतोऽ ा ीः ।

नैताँ सृ ां िव मयीमवा ो य ां म बहवो मनु ाः ॥ ३ ॥

sa tvaṃ priyānpriyarūpām̐śca kāmānabhidhyāyannaciketo'tyasrākśīḥ ।

naitām̐ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ ॥ 3 ॥

3. Oh Nachikêtas, thou hast renounced desires and desirable objects of sweet shape, judging them by
their real value; thou hast not accepted this garland of such wealth, in which many mortals sink.

दू रमेते िवपरीते िवषूची अिव ा या च िव ेित ाता ।

िव ाभी नं निचकेतसं म े न ा कामा बहवोऽलोलु प ॥४॥

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dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā |

vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo'lolupanta || 4 ||

4. These two are wide apart, mutually exclusive, leading to different ways, known as ignorance and
knowledge. I regard Nachikêtas as wishing for knowledge; desires, though numerous, have not shaken
thee.

अिव ायाम रे वतमानाः यं धीराः प तं म मानाः ।

द माणाः प रय मूढा अ ेनैव नीयमाना यथा ाः ॥ ५ ॥

avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ |

dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ || 5 ||

5. Living in the middle of ignorance and regarding themselves as intelligent and learned, the ignorant go
round and round, in many crooked ways, like the blind led by the blind.

न सां परायः ितभाित बालम् मा ं िव मोहे न मू ढम् ।

अयं लोको ना पर इित मानी पुनः पुनवशमाप ते मे ॥ ६ ॥

na sāṃparāyaḥ pratibhāti bālam pramādyantaṃ vittamohena mūḍham |

ayaṃ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me || 6 ||

6. The way to the future does not shine for the ignorant man who blunders, rendered, blind by folly
caused by wealth; thinking thus ‘this world is and none other,’ be gets into my power again and again.

वणायािप ब िभय न ल ः ोऽिप बहवो यं न िवद् युः ।

आ य व ा कुशलोऽ ल ा य ाता कुशलानुिश ः ॥ ७ ॥

śravaṇāyāpi bahubhiryo na labhyaḥ śṛṇvanto'pi bahavo yaṃ na vidyuḥ |

āścaryo vaktā kuśalo'sya labdhāścaryo jñātā kuśalānuśiṣṭaḥ || 7 ||

7. Who cannot be attained even for hearing by many; whom, many though hearing, do not know; the
expounder of him is a wonder; and able, the attainer of him; a wonder, the knower of him instructed by
the able.

न नरे णावरे ण ो एष सुिव ेयो ब धा िच मानः ।

अन ो े गितर ना णीयान् त मणु माणात् ॥ ८ ॥

na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ |

ananyaprokte gatiratra nāstyaṇīyān hyatarkyamaṇupramāṇāt || 8 ||

8. This âtman now explained cannot easily be known, of taught by a person of inferior intellect being
variously regarded. When it is taught by a preceptor, one with the Brahman, there is no further travel,
his being subtler than the subtle and not arguable.
नैषा तकण मितरापनेया ो ा ेनैव सु ानाय े ।
या मापः स धृितबतािस ा ङ्नो भूया िचकेतः ा॥९॥

naiṣā tarkeṇa matirāpaneyā proktānyenaiva sujñānāya preṣṭha |

yāntvamāpaḥ satyadhṛtirbatāsi tvādṛṅno bhūyānnaciketaḥ praṣṭā || 9 ||

9. This idea cannot be reached by mere reasoning. This idea, Oh dearest, leads to sound knowledge, only
if taught by another; thou hast reached it; Oh, thou art fixed in truth. May we find, Oh Nachikêtas, a
questioner like thee!

जाना हँ शेविध र िन ं न ुवैः ा ते िह ुवं तत् ।

ततो मया नािचकेति तो'ि रिन ै ैः ा वान िन म् ॥ १० ॥

jānāmyaham̐ śevadhirityanityaṃ na hyadhruvaiḥ prāpyate hi dhruvaṃ tat ।

tato mayā nāciketaścito'gniranityairdravyaiḥ prāptavānasmi nityam ॥ 10 ॥

10. I know that the treasure is uncertain; for, that which is constant is never reached by things which
change. Therefore, has Nachikêta fire been propitiated by me with the perishable things, and I have
attained the eternal.

काम ा ं जगतः ित ां तोरान मभय पारं ।

ोममहदु गायं ित ां ा धृ ा धीरो निचकेतोऽ ा ीः ॥ ११ ॥

kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāraṃ ।

stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo'tyasrākśīḥ ॥ 11 ॥

11. The end of all desires, the stay of all the universe, the endless fruit of worship, the other shore of
fearlessness, the praiseworthy, the great and boundless goal, all these hast thou beheld, and being
intelligent, Oh Nachikêtas, hast boldly rejected all.

तं दु दश गू ढमनु िव ं गुहािहतं ग रे ं पुराणम् ।

अ ा योगािधगमे न दे वं म ा धीरो हषशोकौ जहाित ॥ १२ ॥

taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam |

adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti || 12 ||

12. Contemplating with a concentrated mind, weaned from all external objects on the âtman, ancient,
hard to see, lodged in the inmost recess, located in intelligence, and seated amidst miserable
surroundings, the intelligent man renounces joy and grief.

एत ा सं प रगृ म ः वृ ध मणुमेतमा ।
स मोदते मोदनीयँ िह ल ा िववृतँ स निचकेतसं म े ॥ १३ ॥

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etacchrutvā saṃparigṛhya martyaḥ pravṛhya dharmyamaṇumetamāpya ।

sa modate modanīyam̐ hi labdhvā vivṛtam̐ sadma naciketasaṃ manye ॥ 13 ॥

13. Having heard and well-grasped this, the mortal abstracting the virtuous âtman, attaining this subtle
âtman, rejoices having obtained what causes joy. I think that the mansion is wide open for Nachikêtas.

अ धमाद ाधमाद ा ा ृ ताकृतात् ।

अ भूता भ ा य िस त द ॥ १४ ॥

anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt |
anyatra bhūtācca bhavyācca yattatpaśyasi tadvada || 14 ||

14. What thou seest other than virtue and vice, other than what is made and what is not, other than the
past and the future, tell me that.

सव वेदा य दमामन तपाँ िस सवािण च य द ।

यिद ो चय चर त े पद् ँ सं हे ण वी ोिम ेतत् ॥ १५ ॥

sarve vedā yatpadamāmananti tapām̐si sarvāṇi ca yadvadanti |

yadicchanto brahmacaryaṃ caranti tatte padm̐ saṃgraheṇa bravīmyomityetat || 15 ||

15. The goal which all the Vêdâs uniformly extol, which all acts of tapas speak of, and wishing for
which men lead the life of a Brahmachârin, that goal I tell you briefly—It is this—Om.

एत ेवा रं एत ेवा रं परम् ।

एत ेवा रं ा ा यो यिद ित त तत् ॥ १६ ॥

etaddhyevākśaraṃ brahma etaddhyevākśaraṃ param |

etaddhyevākśaraṃ jñātvā yo yadicchati tasya tat || 16 ||

16. This word is, indeed, Brahman, this word is, in deed, the highest; whoso knows this word obtains,
indeed, whatever he wishes for.

एतदाल नँ े मे तदाल नं परं ।

एतदाल नं ा ा लोके महीयते ॥ १७ ॥

etadālambanam̐ śreṣṭhametadālambanaṃ paraṃ ।

etadālambanaṃ jñātvā brahmaloke mahīyate ॥ 17 ॥

17. This prop is the best. This prop is the highest Knowing this prop, one is worshipped in the world of
Brahman.

न जायते ि यते वा िवपि ायं कुति बभूव कि त् ।

अजो िन ः शा तोऽयं पुराणो न ह ते ह माने शरीरे ॥ १८ ॥
na jāyate mriyate vā vipaścinnāyaṃ kutaścinna babhūva kaścit |
ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre || 18 ||

18. The intelligent âtman is not born, nor does he die; he did not come from anywhere nor was he
anything, unborn, eternal, everlasting, ancient; he is not slain though the body is slain.

ह ा चे ते ह ुँ हत े ते हतं ।
उभौ तौ न िवजानीतो नायँ ह न ह ते ॥ १९ ॥

hantā cenmanyate hantum̐ hataścenmanyate hataṃ ।

ubhau tau na vijānīto nāyam̐ hanti na hanyate ॥ 19 ॥

19. The slayer who thinks of slaying this and the slain who thinks this slain, both these do not know.
This slays not, nor is slain.

अणोरणीया हतो महीयाना ा ज ोिनिहतो गु हायां ।

तम तुः प ित वीतशोको धातुः सादा िहमानमा नः ॥ २० ॥

aṇoraṇīyānmahato mahīyānātmāsya jantornihito guhāyāṃ |

tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamātmanaḥ || 20 ||

20. Subtler than the subtle, greater than the great, in the heart of each living being, the âtman reposes.
One free from desire, with his mind and the senses composed, sees the glory of the âtman and becomes
absolved from grief.

आसीनो दू रं जित शयानो याित सवतः ।

क ं मदामदं दे वं मद ो ातुमहित ॥ २१ ॥

āsīno dūraṃ vrajati śayāno yāti sarvataḥ |

kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati || 21 ||

21. Sitting, he goes far; lying, he goes everywhere. Who else but me deserves to know the God, who is
joyful and joyless.

अशरीरँ शरीरे नव थे व थतं ।

महा ं िवभुमा ानं म ा धीरो न शोचित ॥ २२ ॥

aśarīram̐ śarīreṣvanavastheṣvavasthitaṃ |
mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati || 22 ||

22. The intelligent man knowing the âtman, bodiless, seated firmly in perishable bodies, great and all-
pervading, does not grieve.

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नायमा ा वचनेन ल ो न मेधया न ब ना ु तेन ।

यमेवैष वृ णुते तेन ल ैष आ ा िववृ णुते तनूँ ाम् ॥ २३ ॥

nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |

yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūm̐ svām || 23 ||

23. This âtman is not to be attained by a study of the Vêdâs, nor by intelligence, nor by much hearing,
but the âtman can be attained, only by him who seeks to know it. To him, this âtman reveals its true
nature.

नािवरतो दु रता ाशा ो नासमािहतः ।

नाशा मानसो वािप ानेनैनमा ुयात् ॥ २४ ॥

nāvirato duścaritānnāśānto nāsamāhitaḥ |

nāśāntamānaso vāpi prajñānenainamāpnuyāt || 24 ||

24. None who has not turned away from bad conducts whose senses are not under control, whose mind
is not collected, or whose mind is not at rest, can attain this âtman by knowledge.

य च ं च उभे भवत ओदनः ।

मृ ुय ोपसे चनं क इ ा वेद य सः ॥ २५ ॥

yasya brahma ca kśatraṃ ca ubhe bhavata odanaḥ |

mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ || 25 ||

25. Of whom, the Brahma and the Kshatriya classes are the food, and Death but pickles (to supplement
it); how can one thus know where that âtman is.

Adyaya I, Valli III

ऋतं िपब ौ सु कृत लोके गुहां िव ौ परमे पराध ।
छायातपौ िवदो वद प ा यो ये च ि णािचकेताः ॥ १ ॥

ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe |

chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ || 1 ||

1. The two, who enjoy the fruits of their good deeds, being lodged in the cavity of the seat of the
supreme, the knowers of Brahman call shadow and light, as also those who maintain five fires and have
thrice propitiated the Nachikêta fire.

यः सेतुरीजानानाम रं य रम् ।
अभयं िततीषतां पारं नािचकेतँ शकेमिह ॥ २ ॥
yaḥ seturījānānāmakśaraṃ brahma yatparam |
abhayaṃ titīrṣatāṃ pāraṃ nāciketam̐ śakemahi || 2 ||

2. We are able to know the fire which is the bridge of those who perform sacrifices, and also the highest
immortal Brahman, fearless, and the other shore for those, who wish to cross the ocean of Samsâra.

आ ानँ रिथतं िव शरीरँ रथमेव तु ।

बु ं तु सारिथं िव मनः हमेव च ॥ ३ ॥

ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu |

buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3 ||

3. Know the âtman as the lord of the chariot, the body as only the chariot, know also intelligence as the
driver; know the minds as the reins.

इ यािण हयाना िवषयाँ ेषु गोचरान् ।

आ े यमनोयु ं भो े ा मनीिषणः ॥ ४ ॥

indriyāṇi hayānāhurviṣayām̐ steṣu gocarān ।

ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ ॥ 4 ॥

4. The senses, they say, are the horses; the objects which they perceive, the way; the âtman, the senses
and the mind combined, the intelligent call the enjoyer.

य िव ानवा भव यु ेन मनसा सदा ।

त े या व ािन दु ा ा इव सारथेः ॥ ५ ॥

yastvavijñānavānbhavatyayuktena manasā sadā |

tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ || 5 ||

5. But of him who is not possessed of discrimination, and whose mind is always uncontrolled, the senses
are not controllable as vicious horses of a driver.

य ु िव ानवा भवित यु े न मनसा सदा ।

त े यािण व ािन सद ा इव सारथेः ॥ ६ ॥

yastu vijñānavānbhavati yuktena manasā sadā |

tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 6 ||

6. But of him who knows and has a mind always controlled, the senses are always controllable as the
good horses of the driver.

य िव ानवा भव मन ः सदाऽशुिचः ।
न स त दमा ोित सँ सारं चािधग ित ॥ ७ ॥

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yastvavijñānavānbhavatyamanaskaḥ sadā'śuciḥ ।
na sa tatpadamāpnoti sam̐ sāraṃ cādhigacchati ॥ 7 ॥

7. But he, whose intellect has no discrimination and whose thind is not under control and who is always
unclean, does not reach that goal and falls into Samsâra.

य ु िव ानवा भवित समन ः सदा शुिचः ।

स तु त दमा ोित य ाद् भूयो न जायते ॥ ८ ॥

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ |

sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 8 ||

8. But he, who knows, who has his mind always under control and who is clean, reaches that goal from
which he is not born again.

िव ानसारिथय ु मनः हवा रः ।

सोऽ नः पारमा ोित ति ोः परमं पदम् ॥ ९ ॥

vijñānasārathiryastu manaḥpragrahavānnaraḥ |
so'dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam || 9 ||

9. But the man who has a discriminating intellect for the driver and a controlling mind for the reins,
reaches the end of the road, i.e., that highest place of Vishnu.

इ ये ः परा था अथ परं मनः ।

मनस ु परा बु बु े रा ा महा रः ॥ 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 âtman known as Mahat (great).

महतः परम म ा ु षः परः ।

पु षा परं िकंिच ा का ा सा परा गितः ॥ ११ ॥

mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |

puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ || 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 सवषु भूतेषु गू ढोऽऽ ा न काशते ।

ते या बु ा सू या सू दिशिभः ॥ १२ ॥
eṣa sarveṣu bhūteṣu gūḍho''tmā na prakāśate |
dṛśyate tvagryayā buddhyā sūkśmayā sūkśmadarśibhiḥ || 12 ||

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

य े ा नसी ा े ान आ िन ।
ानमा िन महित िनय े े ा आ िन ॥ १३ ॥

yacchedvāṅmanasī prājñastadyacchejjñāna ātmani |

jñānamātmani mahati niyacchettadyacchecchānta ātmani || 13 ||

13. Let the intelligent man sink speech into mind, sink that into intelligence and intelligence into the
great âtman and sink that into the peaceful âtman.

उि त जा त ा वराि बोधत ।
ुर धारा िनिशता दु र या दु ग पथ वयो वद ॥ १४ ॥

uttiṣṭhata jāgrata prāpya varānnibodhata |

kśurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti || 14 ||

14. Arise, awake; having reached the great, learn; the edge of a razor is sharp and impassable; that path,
the intelligent say, is hard to go by.

अश म शम पम यं तथाऽरसि मग व यत् ।
अना न ं महतः परं ु वं िनचा त ृ ुमुखा मु ते ॥ १५ ॥

aśabdamasparśamarūpamavyayaṃ tathā'rasannityamagandhavacca yat |

anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhātpramucyate || 15 ||

15. Which is soundless, touchless, formless, undecaying, so tasteless, eternal and scentless,
beginningless, endless, beyond the Mahat, and constant, knowing that, man escapes from the mouth of
Death.

नािचकेतमुपा ानं मृ ु ो ँ सनातनम् ।

उ ा ु ा च मेधावी लोके महीयते ॥ १६ ॥

nāciketamupākhyānaṃ mṛtyuproktam̐ sanātanam |

uktvā śrutvā ca medhāvī brahmaloke mahīyate || 16 ||

16. Hearing and repeating the old Nachikêta’s story told by Death, the intelligent man attains glory in
the world of Brahman.

य इमं परमं गु ं ावये संसिद ।

यतः ा काले वा तदान ाय क ते तदान ाय क त इित ॥ १७ ॥

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ya imaṃ paramaṃ guhyaṃ śrāvayedbrahmasaṃsadi |

prayataḥ śrāddhakāle vā tadānantyāya kalpate tadānantyāya kalpata iti || 17 ||

17. Whoever with zeal, causes to be recited before an. assembly of Brâhmins or at the time of Srâddha
of the ancestors, this highest secret, that secures immortality, secures immortality.

Adyaya II, Valli I

पराि खािन तृण य ू ा राङ् प ित ना रा न् ।
कि ीरः गा ानमै दावृ च ुरमृत िम न् ॥ १ ॥

parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman |

kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakśuramṛtatvamicchan || 1 ||

1. The self-existent created the senses out-going: therefore, one sees outside and not the âtman within.
Some intelligent man, with his senses turned away, (from their object), desirous of immortality, sees the
âtman within.

पराचः कामाननुय बाला े मृ ोय िवतत पाशं ।

अथ धीरा अमृ त ं िविद ा ुवम ुवे ह न ाथय े ॥ २ ॥

parācaḥ kāmānanuyanti bālāste mṛtyoryanti vitatasya pāśaṃ |

atha dhīrā amṛtatvaṃ viditvā dhruvamadhruveṣviha na prārthayante || 2 ||

2. The ignorant pursue external objects of desire; they get into the meshes of widespread death: but the
intelligent, knowing sure immortality, do not covet the uncertain things here.

येन पं रसं ग ं श ा शा ँ मैथुनान् ।

एतेनैव िवजानाित िकम प रिश ते । एत ै तत् ॥ ३ ॥

yena rūpaṃ rasaṃ gandhaṃ śabdānsparśām̐śca maithunān |

etenaiva vijānāti kimatra pariśiṣyate | etadvaitat || 3 ||

3. By which alone, one knows form, taste, smell, sounds, touch and the pleasures of the sexes; what
remains here unknown to that. This verily is that.

ा ं जाग रता ं चोभौ येनानुप ित ।

महा ं िवभुमा ानं म ा धीरो न शोचित ॥ ४ ॥

svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati ।

mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ॥ 4 ॥

That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading
Ātman the wise man grieves no more.
य इमं म दं वेद आ ानं जीवम कात् ।
ईशानं भू तभ न ततो िवजुगु ते । एत ै तत् ॥ ५ ॥

ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt |

īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 5 ||

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

यः पूव तपसो जातम ः पूवमजायत ।

गु हां िव ित ं यो भूतेिभ प त । एत ै तत् ॥ ६ ॥

yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata |

guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata | etadvai tat || 6 ||

Who sees him seated within the five elements,—him who was born of Tapas (Brahman) who was born
before the waters and who having entered the cavity of the heart, is therein seated. This verily is that.

या ाणेन सं भव िदितदवतामयी ।
गुहां िव ित ीं या भूतेिभ जायत । एत ै तत् ॥ ७ ॥

yā prāṇena saṃbhavatyaditirdevatāmayī |
guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata | etadvaitat || 7 ||

7. Who is born along with prâpa manifested as all Dêvâs, the eater, seated, having entered the heart,
who was born with the elements. This verily is that.

अर ोिनिहतो जातवेदा गभ इव सुभृतो गिभणीिभः ।

िदवे िदवे ई ो जागृव हिव मनु ेिभरि ः । एत ै तत् ॥ ८ ॥

araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ |

dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ | etadvaitat || 8 ||

8. The fire lodged in the aranis, as the foetus is well-borne by the pregnant woman fit to be worshipped
every day by watchful offerers and other men. This verily is that.

यत ोदे ित सूय ऽ ं य च ग ित ।
तं दे वाःसव अिपता दु ना ेित क न । एत ै तत् ॥ ९ ॥

yataścodeti sūryo'staṃ yatra ca gacchati |

taṃ devāḥsarve arpitāstadu nātyeti kaścana | etadvaitat || 9 ||

9. Whence also the sun rises and where he sets, on that, all the Devas depend. None certainly passes
beyond that. This verily is that.

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यदे वेह तदमु यदमु तद ह ।

मृ ोः स मृ ुमा ोित य इह नानेव प ित ॥ १० ॥

yadeveha tadamutra yadamutra tadanviha |

mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 10 ||

10. What indeed is here, is there; what there, that here again; from Death to Death he goes; who here
sees, as if different.

मनसैवेदमा े ह नाना िकंचन ।

मृ ोः स मृ ुं ग ित य इह नानेव प ित ॥ ११ ॥

manasaivedamāptavyanneha nānāsti kiṃcana |

mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati || 11 ||

11. By mind alone could this be obtained, there is no difference here at all. He goes from death to death
who sees as if there were difference here.

अङ् गु मा ः पु षो म आ िन ित ित ।
ईशानं भू तभ न ततो िवजुगु ते । एत ै तत् ॥ १२ ॥

aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati |

īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 12 ||

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

अङ् गु मा ः पु षो ोित रवाधूमकः ।

ईशानो भूतभ स एवा स उ ः । एत ै तत् ॥ १३ ॥

aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ |

īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat || 13 ||

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

यथोदकं दु ग वृ ं पवतेषु िवधावित ।

एवं धमान् पृथक् प ं ानेवानुिवधावित ॥ १४ ॥

yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati |

evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati || 14 ||

As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who
sees difference (between visible forms) runs after them in various directions.
यथोदकं शु े शु मािस ं ता गेव भवित ।
एवं मु नेिवजानत आ ा भवित गौतम ॥ १५ ॥

yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati ।

evaṃ munervijānata ātmā bhavati gautama ॥ 15 ॥

15. As water pure poured into pure becomes the same only, so the âtman of the thinker who knows thus,
becomes; Oh Gautama.

Adyaya II, Valli II

पुरमे कादश ारमज ाव चेतसः ।
अनु ाय न शोचित िवमु िवमु ते । एत ै तत् ॥ १ ॥

puramekādaśadvāramajasyāvakracetasaḥ |
anuṣṭhāya na śocati vimuktaśca vimucyate | etadvaitat || 1 ||

1. The city of the unborn, whose knowledge is permanent, has eleven gates; thinking on him, one does
not grieve and being freed, becomes free. This verily is that.

हँ सः शुिचष सुरा र स ोता वेिदषदितिथदु रोणसत् ।

नृष रस तस ोमसद ा गोजा ऋतजा अि जा ऋतं बृ हत् ॥ २ ॥

ham̐saḥ śuciṣadvasurāntarikśasaddhotā vediṣadatithirduroṇasat ।

nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat ॥ 2 ॥

2. As mover, he dwells in heaven; as pervader, in inter-space; as fire, in the altar; as guest, in a house; he
dwells in man, dwells in betters, dwells in truth and dwells in the âkâs. He is all that is born in water, all
that is born of earth, all that is born of sacrifices and all that is born of mountain; true and great.

ऊ ाणमु य पानं ग ित ।
म े वामनमासीनं िव े दे वा उपासते ॥ ३ ॥

ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati |

madhye vāmanamāsīnaṃ viśve devā upāsate || 3 ||

3. He leads the prâna upwards and casts the apâna downwards; the dwarf seated in the middle, all
Devas worship.

अ िव ंसमान शरीर थ दे िहनः ।

दे हाि मु मान िकम प रिश ते । एत ै तत् ॥ ४ ॥

asya visraṃsamānasya śarīrasthasya dehinaḥ |

dehādvimucyamānasya kimatra pariśiṣyate | etadvaitat || 4 ||

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4. When this âtman seated in the body escapes from the body what here remains? This verily is that.

न ाणेन नापानेन म जीवित क न ।

इतरे ण तु जीव य ेतावुपाि तौ ॥ ५ ॥

na prāṇena nāpānena martyo jīvati kaścana |

itareṇa tu jīvanti yasminnetāvupāśritau || 5 ||

5. Not by prâna, not by apâna, does any mortal live; but it is by some other on which these two depend
that men live.

ह त इदं व ािम गु ं सनातनम् ।

यथा च मरणं ा आ ा भवित गौतम ॥ ६ ॥

hanta ta idaṃ pravakśyāmi guhyaṃ brahma sanātanam |

yathā ca maraṇaṃ prāpya ātmā bhavati gautama || 6 ||

6. To thee, Oh Gautama, I will explain the secret ancient Brahman and also how after death, the âtman
becomes.

योिनम े प े शरीर ाय दे िहनः ।

थाणुम ेऽनुसंय यथाकम यथा ु तम् ॥ ७ ॥

yonimanye prapadyante śarīratvāya dehinaḥ ।

sthāṇumanye'nusaṃyanti yathākarma yathāśrutam ॥ 7 ॥

7. Some jîvas (dehinah) go into wombs to be embodied; others pass into the immoveable, according to
their karma and to their knowledge.

य एष सु े षु जागित कामं कामं पु षो िनिममाणः ।

तदे व शु ं त तदे वामृ तमु ते ।
त ं ोकाः ि ताः सव तदु ना ेित क न । एत ै तत् ॥ ८ ॥

ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ |

tadeva śukraṃ tadbrahma tadevāmṛtamucyate |
tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvaitat || 8 ||

8. This Purusha who wakes when all sleep, creating what was desired is certainly ‘the pure,’ that is
Brahman and that is said to be immortal. All worlds are fastened on that; none passes beyond that. This
verily is that.

अि यथैको भुवनं िव ो पं पं ित पो बभूव ।

एक था सवभूता रा ा पं पं ित पो बिह ॥ ९ ॥
agniryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva |
ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 9 ||

9. As fire, though one, having entered the world, takes a separate form in respect of every form, so does
the internal âtman of all living things assume a form for every form and is outside all forms.

वायुयथैको भुवनं िव ो पं पं ित पो बभूव ।

एक था सवभूता रा ा पं पं ित पो बिह ॥ १० ॥

vāyuryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva |

ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 10 ||

10. As wind, though one, having entered the world, assumes forms responsive to every form, so the
internal âtman of all living things, though one, assumes forms responsive to every form and is outside
them all.

सू य यथा सवलोक च ुन िल ते चा ुषैबा दोषैः ।

एक था सवभूता रा ा न िल ते लोकदु ःखेन बा ः ॥ ११ ॥

sūryo yathā sarvalokasya cakśurna lipyate cākśuṣairbāhyadoṣaiḥ |

ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || 11 ||

11. As the sun, the eye of all the world, is not tainted with the stains in external objects seen by the eyes,
so, the one internal âtman of all living things is not tainted with the world’s grief, being external to it.

एको वशी सवभूता रा ा एकं पं ब धा यः करोित ।

तमा थं ये'नुप धीरा ेषां सु खं शा तं नेतरे षाम् ॥ १२ ॥

eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti |

tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ sukhaṃ śāśvataṃ netareṣām || 12 ||

12. Sole, controller, the internal âtman of all living things who makes his own form diverse to the
intelligent who realizes him as seated in the self, eternal bliss is theirs, not others.

िन ोऽिन ानां चेतन ेतनानामे को ब नां यो िवदधाित कामान् ।

तमा थं येऽनुप धीरा े षां शा ः शा तीनेतरे षाम् ॥ १३ ॥

nityo'nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān |

tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ śāntiḥ śāśvatīnetareṣām || 13 ||

13. Eternal among the ephemeral, conscious among the conscious, who, being one, dispenses desired
objects to many, the intelligent who see him seated in their selves, to them, eternal peace, not to others.

तदे तिदित म ेऽिनद ं परमं सु खम् ।

कथं नु ति जानीयां िकमु भाित िवभाित वा ॥ १४ ॥

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tadetaditi manyante'nirdeśyaṃ paramaṃ sukham |

kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā || 14 ||

14. They think of that as this—the indescribable highest bliss. How shall I know that, whether that
which shines is seen clearly or not.

न त सूय भाित न च तारकं नेमा िवद् युतो भा कुतोऽयमि ः ।

तमेव भा मनुभाित सव त भासा सविमदं िवभाित ॥ १५ ॥

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ |

tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti || 15 ||

15. The sun does not shine there; nor do the moon and the stars, nor do these lightnings shine. How
could this fire? Him shining, all shine after. All this shines by his light.

Adyaya II, Valli III

ऊ मूलोऽवा ाख एषोऽ ः सनातनः ।
तदे व शु ं त तदे वामृतमु ते ।
त ं ोकाः ि ताः सव तदु ना ेित क न । एत ै तत् ॥ १ ॥

ūrdhvamūlo'vākśākha eṣo'śvatthaḥ sanātanaḥ |

tadeva śukraṃ tadbrahma tadevāmṛtamucyate |
tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvaitat || 1 ||

1. Root up and branches down is this ancient asvattha tree, that (its source) is pure. That is Brahman and
that alone is called immortal. On that, do all worlds depend and none passes beyond that. This verily is
that.

यिददं िकंच जग व ाण एजित िनःसृ तम् ।

मह यं व मु तं य एति दु रमृता े भव ॥ २ ॥

yadidaṃ kiṃca jagatsarvaṃ prāṇa ejati niḥsṛtam |

mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti || 2 ||

2. All this universe evolved (from prâna) moves while Prâna is; a mighty terror, the thunderbolt
uplifted; those who know this become immortal.

भयाद ाि पित भया पित सू यः ।

भयािद वायु मृ ुधावित प मः ॥ ३ ॥

bhayādasyāgnistapati bhayāttapati sūryaḥ |

bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 3 ||
3. From fear of him, fire burns; from fear, the sun shines; from fear, Indra and Wind; and Death, the
fifth, speeds.

इह चेदशक ोद् धुं ा रीर िव सः ।

ततः सगषु लोकेषु शरीर ाय क ते ॥ ४ ॥

iha cedaśakadboddhuṃ prākśarīrasya visrasaḥ |

tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4 ||

4. If here he is able to know before the falling of the body, then in the worlds of created things, he
becomes embodied.

यथादश तथा िन यथा े तथा िपतृलोके ।

यथा ु परीव द शे तथा ग वलोके छायातपयो रव लोके ॥ ५ ॥

yathādarśe tathātmani yathā svapne tathā pitṛloke |

yathāpsu parīva dadṛśe tathā gandharvaloke chāyātapayoriva brahmaloke || 5 ||

5. As in a mirror, so within one's self; as in dreams, so in the world of the manes; as indistinctly seen in
water, so in the world of the Gandharvâs; as of light and shade, so in the world of Brahma.

इ याणां पृ थ ावमु दया मयौ च यत् ।

पृथगु मानानां म ा धीरो न शोचित ॥ ६ ॥

indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat |

pṛthagutpadyamānānāṃ matvā dhīro na śocati || 6 ||

6. The intelligent man knowing that the senses separately produced are distinct (from the âtman) and
also their rising and setting, does not grieve.

इ ये ः परं मनो मनसः स मु मम् ।

स ादिध महाना ा महतोऽ मु मम् ॥ ७ ॥

indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam |

sattvādadhi mahānātmā mahato'vyaktamuttamam || 7 ||

7. Beyond the senses is the mind; higher than the mind is the intellect; above the intellect is the great
âtman; higher than the mahat is Avyaktam.

अ ा ु परः पु षो ापकोऽिल एव च ।
यं ा ा मु ते ज ुरमृ त ं च ग ित ॥ ८ ॥

avyaktāttu paraḥ puruṣo vyāpako'liṅga eva ca |

yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati || 8 ||

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8. Beyond the Avyaktam is Purusha, all-pervading and devoid of linga (indicative mark), whom
knowing the mortal is freed and attains immortality.

न सं शे ित ित पम न च ुषा प ित क नैनम् ।
दा मनीषा मनसािभ ृ ो य एति दु रमृता े भव ॥ ९ ॥

na saṃdṛśe tiṣṭhati rūpamasya na cakśuṣā paśyati kaścanainam |

hṛdā manīṣā manasābhiklṛpto ya etadviduramṛtāste bhavanti || 9 ||

9. His form stands not within the fold of vision. None sees him with the eye. By the intellect controlling
the mind, and by constant meditation is he revealed. Whoso knows that becomes immortal.

यदा प ावित े ानािन मनसा सह ।

बु न िवचे ते तामा ः परमां गितम् ॥ १० ॥

yadā pañcāvatiṣṭhante jñānāni manasā saha |

buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim || 10 ||

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

तां योगिमित म े थरािम यधारणाम् ।

अ म दा भवित योगो िह भवा यौ ॥ ११ ॥

tāṃ yogamiti manyante sthirāmindriyadhāraṇām |

apramattastadā bhavati yogo hi prabhavāpyayau || 11 ||

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

नैव वाचा न मनसा ा ुं श ो न च ुषा ।

अ ीित ुवतोऽ कथं तदु पल ते ॥ १२ ॥

naiva vācā na manasā prāptuṃ śakyo na cakśuṣā |

astīti bruvato'nyatra kathaṃ tadupalabhyate || 12 ||

12. Not by speech, not by mind, not by the eye, can he be attained; except in his case who says ‘He is,’
how can that be known.

अ ी ेवोपल भावेन चोभयोः ।

अ ी ेवोपल त भावः सीदित ॥ १३ ॥

astītyevopalabdhavyastattvabhāvena cobhayoḥ |
astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13 ||
13. He should be known to exist and also as he really is. Of these two, to him who knows him to exist,
his real nature becomes revealed.

यदा सव मु े कामा येऽ िद ि ताः ।

अथ म 'मृ तो भव सम ुते ॥ १४ ॥

yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ |

atha martyo'mṛto bhavatyatra brahma samaśnute || 14 ||

14. When all desires clinging to the heart of one fall off, then the mortal becomes immortal and here
attains Brahman.

यथा सव िभ े दय ेह यः ।
अथ म 'मृ तो भव ेताव नुशासनम् ॥ १५ ॥

yathā sarve prabhidyante hṛdayasyeha granthayaḥ |

atha martyo'mṛto bhavatyetāvaddhyanuśāsanam || 15 ||

15. When here all the knots of the heart are sundered, then the mortal becomes immortal. Thus, much,
the instruction.

शतं चैका च दय ना ासां मू धानमिभिनःसृ तैका ।

तयो माय मृ त मे ित िव ङ् ङ ा उ मणे भव ॥ १६ ॥

śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā |

tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti || 16 ||

16. A hundred and one are the nerves of the heart. Of them, one has gone out piercing the head; going up
through it, one attains immortality; others at the time of death lead different ways.

अङ् गु मा ः पु षोऽ रा ा सदा जनानां दये सं िनिव ः ।

तं ा रीरा वृ हे ु ािदवेषीकां धै यण ।
तं िव ा ु ममृतं तं िव ा ु ममृतिमित ॥ १७ ॥

aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ |

taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa |
taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti || 17 ||

17. The Purusha of the size of a thumb, the internal âtman, is always seated in the heart of all living
creatures; one should draw him out from one’s own body boldly, as stalk from grass; one should know
him as pure and immortal; one should know him as pure and immortal.

मृ ु ो ा िचकेतोऽथ ल ा िव ामे तां योगिविधं च कृ म् ।

ा ो िवरजोऽभूि मृ ुर ोऽ ेवं यो िवद ा मेव ॥ १८ ॥

25
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mṛtyuproktānnaciketo'tha labdhvā vidyāmetāṃ yogavidhiṃ ca kṛtsnam |

brahmaprāpto virajo'bhūdvimṛtyuranyo'pyevaṃ yo vidadhyātmameva || 18 ||

18. Nachikètas then having acquired this knowledge imparted by Death and also all the instruction about
yôga, attained Brahman, having become free from taint and death; so does another also, who thus knows
the nature of the âtman.

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