Katha Upanishad Chapter 1: All 71 Verses in Sanskrit with Meaning

उशन्ह वै वाजश्रवसः सर्ववेदसं ददौ
तस्य ह नचिकेता नाम पुत्र आस ॥ १.१.१ ॥

Ushan ha vai vajashravasah sarvavedasam dadau
Tasya ha nachiketa nama putra asa

MeaningVajashravasa, wanting the reward of a great sacrifice, gave away everything he owned. He had a son called Nachiketas.

NoteThe Katha Upanishad opens with a story of which an earlier version is found in the Taittiriya Brahmana. Vajashravasa gives away old and worn-out cattle in a sacrifice, and his young son Nachiketas speaks up. The father is called Gautama and Auddalaki Aruni in later verses.

तं ह कुमारं सन्तं दक्षिणासु नीयमानासु श्रद्धाविवेश
सोऽमन्यत ॥ १.१.२ ॥

Tam ha kumaram santam dakshinasu niyamanasu shraddhavivesha
So'manyata

MeaningWhile the gifts were being led away to the priests, faith came over the boy, young as he was, and he thought to himself.

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः
अनन्दा नाम ते लोकास्तान्स गच्छति ता ददत् ॥ १.१.३ ॥

Pitodaka jagdhatrina dugdhadoha nirindriyah
Ananda nama te lokas tan sa gachchhati ta dadat

MeaningCows that have drunk their last water, eaten their last grass, given their last milk and lost all their strength: the worlds of the one who gives such gifts are joyless.

स होवाच पितरं तत कस्मै मां दास्यसीति
द्वितीयं तृतीयम्
तं होवाच मृत्यवे त्वा ददामीति ॥ १.१.४ ॥

Sa hovacha pitaram tata kasmai mam dasyasiti
Dvitiyam tritiyam
Tam hovacha mrityave tva dadamiti

MeaningNachiketas said to his father, "Father, to whom will you give me?" He asked a second time and a third. His father answered, "I give you to Death."

NoteNachiketas asks his father three times. Commentators say the father answers in anger, and the boy goes to the house of Yama, the lord of death, because his father's word has to be kept.

बहूनामेमि प्रथमो बहूनामेमि मध्यमः
किं स्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति ॥ १.१.५ ॥

Bahunam emi prathamo bahunam emi madhyamah
Kim svid yamasya kartavyam yan mayadya karishyati

MeaningI go as the first of many and I go as the middle of many. What business does Yama have that he will settle through me today?

अनुपश्य यथा पूर्वे प्रतिपश्य तथा परे
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ १.१.६ ॥

Anupashya yatha purve pratipashya tatha pare
Sasyam iva martyah pachyate sasyam ivajayate punah

MeaningLook back at how your forefathers lived, and look at how others live now. A mortal ripens like grain and, like grain, is born again.

Other readingThe print has the two words apart, "tathā pare". Wikisource and the GRETIL file read "tathā apare" (written "tathāpare"). Both mean "so too the others", and the sense is the same.

वैश्वानरः प्रविशति अतिथिर्ब्राह्मणो गृहान्
तस्यैतां शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ १.१.७ ॥

Vaishvanarah pravishati atithir brahmano grihan
Tasyaitam shantim kurvanti hara vaivasvatodakam

MeaningLike a fire, a brahmin guest enters the houses. People make this peace offering to him. Bring water, Vaivasvata, son of the sun.

NoteFrom here the story moves to Yama's house. Yama is away, and Nachiketas waits three nights without food. The people of the house speak to Yama on his return.

आशाप्रतीक्षे संगतं सूनृतां च इष्टापूर्ते पुत्रपशूंश्च सर्वान्
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ १.१.८ ॥

Ashapratikshe sangatam sunritam cha ishtapurte putrapashumsh cha sarvan
Etad vrinkte purushasyalpamedhaso yasyanashnan vasati brahmano grihe

MeaningHope and expectation, friendship and kind speech, sacrifices and good deeds, sons and cattle: a brahmin who stays in a man's house without food takes all of these from that small-minded man.

तिस्रो रात्रीर्यदवात्सीर्गृहे मे अनश्नन्ब्रह्मन्नतिथिर्नमस्यः
नमस्तेऽस्तु ब्रह्मन्स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ १.१.९ ॥

Tisro ratrir yad avatsir grihe me anashnan brahmann atithir namasyah
Namas te'stu brahman svasti me'stu tasmat prati trin varan vrinishva

MeaningBecause you, a guest worthy of respect, stayed three nights in my house without eating, I bow to you, brahmin, and may all go well with me. In return, choose three boons, one for each night.

NoteYama's apology to a guest he left unfed is why Nachiketas is offered three boons.

Other readingThe print reads "avātsīr" (you stayed), as Wikisource does. The GRETIL file, which follows Patrick Olivelle's edition, reads "avatsīr", with a short first vowel. Both come from the same verb.

शान्तसङ्कल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभि मृत्यो
त्वत्प्रसृष्टं माभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे ॥ १.१.१० ॥

Shantasankalpah sumana yatha syad vitamanyur gautamo mabhi mrityo
Tvatprasrishtam mabhivadet pratita etat trayanam prathamam varam vrine

MeaningMay my father, Gautama, be calm in mind and kind, and free of anger towards me, Death. And may he greet me and know me when you send me back. This is the first of my three boons.

यथा पुरस्ताद्भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः
सुखं रात्रीः शयिता वीतमन्युस्त्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम् ॥ १.१.११ ॥

Yatha purastad bhavita pratita auddalakir arunir matprasrishtah
Sukham ratrih shayita vitamanyus tvam dadrishivan mrityumukhat pramuktam

MeaningHe will be as kind to you as before, Auddalaki Aruni, who sent you away. He will sleep easily through the nights, free of anger, when he sees you released from the mouth of death.

स्वर्गे लोके न भयं किंचनास्ति न तत्र त्वं न जरया बिभेति
उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १.१.१२ ॥

Svarge loke na bhayam kinchanasti na tatra tvam na jaraya bibheti
Ubhe tirtva ashanayapipase shokatigo modate svargaloke

MeaningIn the world of heaven there is no fear. You are not there, and no one trembles at old age. Beyond both hunger and thirst, and beyond sorrow, one rejoices in heaven.

स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि तं श्रद्दधानाय मह्यम्
स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण ॥ १.१.१३ ॥

Sa tvam agnim svargyam adhyeshi mrityo prabruhi tam shraddadhanaya mahyam
Svargaloka amritatvam bhajanta etad dvitiyena vrine varena

MeaningYou, Death, know the fire that leads to heaven. Tell it to me, who have faith. Those who live in heaven share in immortality. This I choose as my second boon.

Other readingThe print reads "taṃ śraddadhānāya" (tell it, that fire, to me who have faith), as the GRETIL file does. Wikisource reads "tvaṃ śraddadhānāya" (you, tell it to me who have faith). The meaning is close either way.

प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन्
अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १.१.१४ ॥

Pra te bravimi tad u me nibodha svargyam agnim nachiketah prajanan
Anantalokaptim atho pratishtham viddhi tvam etam nihitam guhayam

MeaningI will tell it to you, Nachiketas. Take it in from me, for I know the fire that leads to heaven. Know that it wins the endless worlds and gives them their footing. It is set in the secret place of the heart.

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा
स चापि तत्प्रत्यवदद्यथोक्तमथास्य मृत्युः पुनरेवाह तुष्टः ॥ १.१.१५ ॥

Lokadim agnim tam uvacha tasmai ya ishtaka yavatir va yatha va
Sa chapi tat pratyavadad yathoktam athasya mrityuh punar evaha tushtah

MeaningHe told him about that fire, the beginning of the worlds: which bricks, how many, and how they are laid. Nachiketas repeated it all exactly as told. Pleased, Death spoke again.

Other readingThe print reads "punar evāha" (he spoke again), as Wikisource does. The GRETIL file reads "punar āha". The sense is the same.

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः
तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १.१.१६ ॥

Tam abravit priyamano mahatma varam tavehadya dadami bhuyah
Tavaiva namna bhavitayam agnih srinkam chemam anekarupam grihana

MeaningThe generous Death, delighted, said to him, "I give you another boon today. This fire will be called by your name. Take also this many-coloured chain."

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमां शान्तिमत्यन्तमेति ॥ १.१.१७ ॥

Trinachiketas tribhir etya sandhim trikarmakrit tarati janmamrityu
Brahmajajnam devam idyam viditva nichayyemam shantim atyantam eti

MeaningA person who lights the Nachiketa fire three times, and who is joined with the three, doing the three duties, crosses birth and death. Knowing the praiseworthy god who is born of Brahman and seeing him, that person reaches this boundless peace.

NoteThe Nachiketa fire is a fire altar of bricks named after the boy. The verses about it (14 to 18) are obscure, and commentators differ on what the three links, the three duties and the god born of Brahman mean. We have given the plain sense of the words.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वांश्चिनुते नाचिकेतम्
स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १.१.१८ ॥

Trinachiketas trayam etad viditva ya evam vidvamsh chinute nachiketam
Sa mrityupashan puratah pranodya shokatigo modate svargaloke

MeaningOne who knows these three, and knowing them lights the Nachiketa fire, throws off the snares of death first. Beyond sorrow, that person rejoices in heaven.

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण
एतमग्निं तवैव प्रवक्ष्यन्ति जनासस्तृतीयं वरं नचिकेतो वृणीष्व ॥ १.१.१९ ॥

Esha te'gnir nachiketah svargyo yam avrinitha dvitiyena varena
Etam agnim tavaiva pravakshyanti janasas tritiyam varam nachiketo vrinishva

MeaningThis is your fire of heaven, Nachiketas, which you chose as the second boon. People will speak of it as yours. Choose the third boon, Nachiketas.

येयं प्रेते विचिकित्सा मनुष्ये अस्तीत्येके नायमस्तीति चैके
एतद्विद्यामनुशिष्टस्त्वयाहं वराणामेष वरस्तृतीयः ॥ १.१.२० ॥

Yeyam prete vichikitsa manushye astity eke nayam astiti chaike
Etad vidyam anushishtas tvayaham varanam esha varas tritiyah

MeaningThere is a doubt about a person who has died. Some say that he is, and others say that he is not. Taught by you, I would like to know this. Among the boons, it is the third.

NoteThis is the question the whole Upanishad turns on: what happens after death. Nachiketas does not let it go, and Yama tries to put him off for several verses.

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः
अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ १.१.२१ ॥

Devair atrapi vichikitsitam pura na hi suvijneyam anur esha dharmah
Anyam varam nachiketo vrinishva ma moparotsir ati ma srijainam

MeaningEven the gods once had doubts about this, and it is not easy to understand, for the matter is subtle. Choose another boon, Nachiketas. Do not press me. Let me off.

Other readingThe print reads "na hi suvijñeyam" (it is not easy to know), as Wikisource does. The GRETIL file reads "na hi sujñeyam". The sense is the same.

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ
वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ १.१.२२ ॥

Devair atrapi vichikitsitam kila tvam cha mrityo yan na sujneyam attha
Vakta chasya tvadrig anyo na labhyo nanyo varas tulya etasya kashchit

MeaningYou say that even the gods doubted this, Death, and that it is not easy to know. But no other teacher of it like you can be found, and no other boon is equal to it.

शतायुषः पुत्रपौत्रान्वृणीष्व बहून्पशून्हस्तिहिरण्यमश्वान्
भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ १.१.२३ ॥

Shatayushah putrapautran vrinishva bahun pashun hastihiranyam ashvan
Bhumer mahad ayatanam vrinishva svayam cha jiva sharado yavad ichchhasi

MeaningChoose sons and grandsons who will live a hundred years, many cattle, elephants, gold and horses. Choose a great stretch of land, and live yourself for as many years as you wish.

Other readingThe print reads "vṛṇīṣva bahūn paśūn" with a short final vowel, as the GRETIL file does. Wikisource has "vṛṇīṣvā" with a long final vowel.

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च
महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ १.१.२४ ॥

Etat tulyam yadi manyase varam vrinishva vittam chirajivikam cha
Mahabhumau nachiketas tvam edhi kamanam tva kamabhajam karomi

MeaningIf you think there is a boon equal to this, choose wealth and long life. Be a king over a wide land, Nachiketas. I will make you a sharer in every pleasure.

ये ये कामा दुर्लभा मर्त्यलोके सर्वान्कामांश्छन्दतः प्रार्थयस्व
इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः
आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं मानुप्राक्षीः ॥ १.१.२५ ॥

Ye ye kama durlabha martyaloke sarvan kamamsh chhandatah prarthayasva
Ima ramah sarathah saturya na hidrisha lambhaniya manushyaih
Abhir matprattabhih paricharayasva nachiketo maranam manuprakshih

MeaningWhatever pleasures are hard to get in the world of mortals, ask for them all as you wish. Here are women with chariots and musicians, whom mortals cannot easily win. I give them to you to wait on you. Nachiketas, do not ask about death.

श्वोभावा मर्त्यस्य यदन्तकैतत्सर्वेन्द्रियाणां जरयन्ति तेजः
अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ १.१.२६ ॥

Shvobhava martyasya yad antakaitat sarvendriyanam jarayanti tejah
Api sarvam jivitam alpam eva tavaiva vahas tava nrityagite

MeaningThese things last only until tomorrow, Death, and they wear out the strength of all the senses. Even a whole life is short. Keep your chariots and your dance and song for yourself.

न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा
जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥ १.१.२७ ॥

Na vittena tarpaniyo manushyo lapsyamahe vittam adrakshma chet tva
Jivishyamo yavad ishishyasi tvam varas tu me varaniyah sa eva

MeaningA person is never satisfied with wealth. We shall find wealth if we have seen you, and we shall live as long as you allow. But the boon I have asked for is the one I choose.

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन्
अभिध्यायन्वर्णरतिप्रमोदानतिदीर्घे जीविते को रमेत ॥ १.१.२८ ॥

Ajiryatam amritanam upetya jiryan martyah kvadhahsthah prajanan
Abhidhyayan varnaratipramodan atidirghe jivite ko rameta

MeaningWhat mortal, growing old and decaying down here, having come close to the ageless immortals and understood, would delight in a long life of beauty, pleasure and amusement?

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत्
योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥ १.१.२९ ॥

Yasminn idam vichikitsanti mrityo yat samparaye mahati bruhi nas tat
Yo'yam varo gudham anupravishto nanyam tasman nachiketa vrinite

MeaningTell us about this thing they doubt, Death, about what happens in the great passage beyond. This boon that has entered what is hidden: no other does Nachiketas choose.

अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषं सिनीतः
तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १.२.१ ॥

Anyach chhreyo'nyad utaiva preyas te ubhe nanarthe purusham sinitah
Tayoh shreya adadanasya sadhu bhavati hiyate'rthad ya u preyo vrinite

MeaningThe better is one thing and the dearer is another. These two, with different aims, bind a person. For the one who takes the better, it goes well. The one who chooses the dearer misses the goal.

NoteThe two words, shreyas and preyas, have become a well-known pair. Shreyas is what leads to lasting good, and preyas is what is pleasant now.

श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ संपरीत्य विविनक्ति धीरः
श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ १.२.२ ॥

Shreyash cha preyash cha manushyam etas tau samparitya vivinakti dhirah
Shreyo hi dhiro'bhi preyaso vrinite preyo mando yogakshemad vrinite

MeaningBoth the better and the dearer come to a person. The wise one weighs them and tells them apart. The wise choose the better over the dearer, while the dull choose the dearer for the sake of gain and comfort.

स त्वं प्रियान्प्रियरूपांश्च कामानभिध्यायन्नचिकेतोऽत्यस्राक्षीः
नैतां सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ १.२.३ ॥

Sa tvam priyan priyarupamsh cha kaman abhidhyayan nachiketo'tyasrakshih
Naitam srinkam vittamayim avapto yasyam majjanti bahavo manushyah

MeaningYou, Nachiketas, looked at the pleasures that are dear and that look dear, and you let them go. You did not take the chain of wealth, in which many people sink.

दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता
विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ १.२.४ ॥

Duram ete viparite vishuchi avidya ya cha vidyeti jnata
Vidyabhipsinam nachiketasam manye na tva kama bahavo'lolupanta

MeaningThese two are far apart and lead in opposite directions: ignorance, and what is known as knowledge. I take Nachiketas to be a seeker of knowledge, for the many pleasures did not tempt you.

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः
दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ १.२.५ ॥

Avidyayam antare vartamanah svayam dhirah panditam manyamanah
Dandramyamanah pariyanti mudha andhenaiva niyamana yathandhah

MeaningLiving in the midst of ignorance, thinking themselves wise and learned, fools go round and round, stumbling, like the blind led by the blind.

न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम्
अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ १.२.६ ॥

Na samparayah pratibhati balam pramadyantam vittamohena mudham
Ayam loko nasti para iti mani punah punar vasham apadyate me

MeaningThe way to the beyond does not open to the childish, to the careless who are bewildered by wealth. Thinking, "This world is real and there is no other", they fall again and again under my power.

श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः
आश्चर्यो वक्ता कुशलोऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ १.२.७ ॥

Shravanayapi bahubhir yo na labhyah shrinvanto'pi bahavo yam na vidyuh
Ashcharyo vakta kushalo'sya labdha ashcharyo jnata kushalanushishtah

MeaningMany people never even get to hear of it, and many who hear of it do not understand. Wonderful is the one who can speak of it, and skilful is the one who receives it. Wonderful is the knower, taught by a skilful teacher.

न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः
अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान्ह्यतर्क्यमणुप्रमाणात् ॥ १.२.८ ॥

Na narenavarena prokta esha suvijneyo bahudha chintyamanah
Ananyaprokte gatir atra nasti aniyan hy atarkyam anupramanat

MeaningTaught by an ordinary person, it is not easy to understand, because people think about it in so many ways. Unless it is taught by someone who is not apart from it, there is no way in here, for it is finer than the finest and beyond reasoning.

NoteThe phrase ananyaprokte can be read in more than one way. The reading given takes it as taught by one who is not apart from the Self, which is how Shankara explains it.

Other readingThe print writes "nāsti aṇīyān" with the two words apart. The GRETIL file writes them joined, "nāsty aṇīyān". The words are the same.

नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ
यां त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ १.२.९ ॥

Naisha tarkena matir apaneya proktanyenaiva sujnanaya preshtha
Yam tvam apah satyadhritir batasi tvadrin no bhuyan nachiketah prashta

MeaningThis understanding is not reached by argument. Taught by another, a true teacher, it leads to right knowledge, dearest Nachiketas. You have taken hold of it, firm in truth. May we have a questioner like you.

जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत्
ततो मया नाचिकेतश्चितोऽग्निरनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १.२.१० ॥

Janamy aham shevadhir ity anityam na hy adhruvaih prapyate hi dhruvam tat
Tato maya nachiketash chito'gnir anityair dravyaih praptavan asmi nityam

MeaningI know that a treasure does not last, for what is lasting cannot be won by what does not last. So I laid the Nachiketa fire with things that do not last, and I have reached what does.

कामस्य आप्तिं जगतः प्रतिष्ठां क्रतोरनन्त्यमभयस्य पारम्
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ १.२.११ ॥

Kamasya aptim jagatah pratishtham krator anantyam abhayasya param
Stomamahad urugayam pratishtham drishtva dhritya dhiro nachiketo'tyasrakshih

MeaningYou saw the fulfilment of every wish, the support of the world, the endless fruit of sacrifice, the far shore of fearlessness, the great that is worthy of praise, and the wide foundation. Being wise and steady, Nachiketas, you gave them up.

तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम्
अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १.२.१२ ॥

Tam durdarsham gudham anupravishtam guhahitam gahvareshtham puranam
Adhyatmayogadhigamena devam matva dhiro harshashokau jahati

MeaningHard to see, hidden, set in the secret place, dwelling in the cave of the heart, ancient: by turning the mind inward and so understanding that god, the wise one leaves behind both joy and sorrow.

एतच्छ्रुत्वा संपरिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य
स मोदते मोदनीयं हि लब्ध्वा विवृतं सद्म नचिकेतसं मन्ये ॥ १.२.१३ ॥

Etach chhrutva samparigrihya martyah pravrihya dharmyam anum etam apya
Sa modate modaniyam hi labdhva vivritam sadma nachiketasam manye

MeaningA mortal who has heard this, taken it in and drawn out its essence, finds the subtle one and rejoices, having gained what is worth rejoicing in. I think the door is open for Nachiketas.

अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात्
अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ॥ १.२.१४ ॥

Anyatra dharmad anyatradharmad anyatrasmat kritakritat
Anyatra bhutach cha bhavyach cha yat tat pashyasi tad vada

MeaningApart from right and wrong, apart from what is done and not done, apart from what has been and what will be: tell me what you see as that.

सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत् ॥ १.२.१५ ॥

Sarve veda yat padam amananti tapamsi sarvani cha yad vadanti
Yad ichchhanto brahmacharyam charanti tat te padam sangrahena bravimy omity etat

MeaningThe word that all the Vedas declare, that all austerities speak of, and wishing for which people live the life of a student of Brahman: I will tell you that word briefly. It is Om.

NoteVerse 14 is Nachiketas's question after the long preparation, and Yama's first answer is the syllable Om. The rest of this valli is the core of the teaching on the Self.

Other readingThe print joins the last words as "bravīmy omity etat". The GRETIL file writes "bravīmi om ity etat". The words are the same.

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम्
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १.२.१६ ॥

Etad dhy evaksharam brahma etad dhy evaksharam param
Etad dhy evaksharam jnatva yo yad ichchhati tasya tat

MeaningThis syllable is Brahman. This syllable is the highest. Knowing this syllable, whatever one wishes for is one's own.

एतदालम्बनं श्रेष्ठमेतदालम्बनं परम्
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १.२.१७ ॥

Etad alambanam shreshtham etad alambanam param
Etad alambanam jnatva brahmaloke mahiyate

MeaningThis is the best support. This is the highest support. Knowing this support, one is honoured in the world of Brahman.

न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित्
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ १.२.१८ ॥

Na jayate mriyate va vipashchin nayam kutashchin na babhuva kashchit
Ajo nityah shashvato'yam purano na hanyate hanyamane sharire

MeaningThe knowing Self is not born and does not die. It did not come from anywhere, and nothing came from it. Unborn, constant, eternal and ancient, it is not killed when the body is killed.

हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम्
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १.२.१९ ॥

Hanta chen manyate hantum hatash chen manyate hatam
Ubhau tau na vijanito nayam hanti na hanyate

MeaningIf the killer thinks he kills, and the one who is killed thinks he is killed, both fail to understand. This one neither kills nor is killed.

अणोरणीयान्महतो महीयानात्मास्य जन्तोर्निहितो गुहायाम्
तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥ १.२.२० ॥

Anor aniyan mahato mahiyan atmasya jantor nihito guhayam
Tam akratuh pashyati vitashoko dhatuprasadan mahimanam atmanah

MeaningFiner than the finest and greater than the greatest, the Self is set in the heart of every creature. The one who has no desires and no sorrow sees the greatness of the Self through the clearness of the senses, or, as some read it, through the grace of the creator.

NoteThe words dhatuprasada can be read as the clearness of the senses or as the grace of the creator, depending on how the compound is divided. Both readings are old.

आसीनो दूरं व्रजति शयानो याति सर्वतः
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ १.२.२१ ॥

Asino duram vrajati shayano yati sarvatah
Kas tam madamadam devam mad anyo jnatum arhati

MeaningSitting still, it travels far. Lying down, it goes everywhere. Who other than I can know that god, who both delights and does not delight?

अशरीरं शरीरेषु अनवस्थेष्ववस्थितम्
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ १.२.२२ ॥

Ashariram sharireshu anavastheshv avasthitam
Mahantam vibhum atmanam matva dhiro na shochati

MeaningKnowing the Self as bodiless among bodies, steady among things that are unsteady, great and all-pervading, the wise one does not grieve.

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ १.२.२३ ॥

Nayam atma pravachanena labhyo na medhaya na bahuna shrutena
Yam evaisha vrinute tena labhyas tasyaisha atma vivrinute tanum svam

MeaningThis Self cannot be reached by teaching, nor by cleverness, nor by hearing a great deal. It is reached by the one whom it chooses. To that one the Self shows its own form.

NoteThe phrase whom this one chooses can be taken to mean the Self choosing the seeker, which is the reading given, or the seeker choosing the Self. Either way the verse says that learning alone does not bring the Self.

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः
नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ १.२.२४ ॥

Navirato dushcharitan nashanto nasamahitah
Nashantamanaso vapi prajnanenainam apnuyat

MeaningOne who has not turned away from wrong conduct, who is not calm, not collected, whose mind is not at peace, cannot reach it by knowledge alone.

यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ १.२.२५ ॥

Yasya brahma cha kshatram cha ubhe bhavata odanah
Mrityur yasyopasechanam ka ittha veda yatra sah

MeaningWho really knows where it is, that for which the brahmins and the warriors are both food, and death is the seasoning?

ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्टौ परमे परार्धे
छायातपौ ब्रह्मविदो वदन्ति पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १.३.१ ॥

Ritam pibantau sukritasya loke guham pravishtau parame parardhe
Chhayatapau brahmavido vadanti panchagnayo ye cha trinachiketah

MeaningTwo drink the fruit of right action in the world of the good, having entered the cave of the heart, in the highest place. Those who know Brahman call them shade and light, as do those who keep the five fires and those who have lit the Nachiketa fire three times.

यः सेतुरीजानानामक्षरं ब्रह्म यत्परम्
अभयं तितीर्षतां पारं नाचिकेतं शकेमहि ॥ १.३.२ ॥

Yah setur ijananam aksharam brahma yat param
Abhayam titirshatam param nachiketam shakemahi

MeaningMay we be able to light that Nachiketa fire, the bridge for those who sacrifice, and may we know the imperishable highest Brahman, for those who want to cross to the shore beyond fear.

आत्मानं रथिनं विद्धि शरीरं रथमेव तु
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ १.३.३ ॥

Atmanam rathinam viddhi shariram ratham eva tu
Buddhim tu sarathim viddhi manah pragraham eva cha

MeaningKnow the self as the one who rides in the chariot, and the body as the chariot. Know the intellect as the charioteer, and the mind as the reins.

NoteThis is the well-known chariot image: a rider, a chariot, a charioteer, reins and horses. Verses 3 to 9 use it to describe how the self, the body, the intellect, the mind and the senses relate to each other.

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान्
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ १.३.४ ॥

Indriyani hayan ahur vishayams teshu gocharan
Atmendriyamanoyuktam bhoktety ahur manishinah

MeaningThe senses, they say, are the horses, and the objects of the senses are the roads. The self joined with body, senses and mind is what the wise call the enjoyer.

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ १.३.५ ॥

Yas tv avijnanavan bhavaty ayuktena manasa sada
Tasyendriyany avashyani dushtashva iva saratheh

MeaningFor the one who has no understanding, whose mind is never held steady, the senses do not obey, like the wild horses of a charioteer.

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ १.३.६ ॥

Yas tu vijnanavan bhavati yuktena manasa sada
Tasyendriyani vashyani sadashva iva saratheh

MeaningFor the one who has understanding, whose mind is always held steady, the senses obey, like the good horses of a charioteer.

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाशुचिः
न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ १.३.७ ॥

Yas tv avijnanavan bhavaty amanaskah sadashuchih
Na sa tat padam apnoti samsaram chadhigachchhati

MeaningThe one who has no understanding, who is thoughtless and always impure, does not reach that place and goes on wandering from birth to birth.

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ १.३.८ ॥

Yas tu vijnanavan bhavati samanaskah sada shuchih
Sa tu tat padam apnoti yasmad bhuyo na jayate

MeaningThe one who has understanding, who is thoughtful and always pure, reaches that place, from which there is no being born again.

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ १.३.९ ॥

Vijnanasarathir yas tu manah pragrahavan narah
So'dhvanah param apnoti tad vishnoh paramam padam

MeaningThe person whose charioteer is understanding and who holds the reins of the mind reaches the end of the road, the highest place of Vishnu.

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १.३.१० ॥

Indriyebhyah para hy artha arthebhyash cha param manah
Manasas tu para buddhir buddher atma mahan parah

MeaningBeyond the senses are their objects. Beyond the objects is the mind. Beyond the mind is the intellect. Beyond the intellect is the great self.

NoteVerses 10 and 11 set out an ascending list: senses, their objects, mind, intellect, the great self, the unmanifest, the person. Later Samkhya has a similar ladder of terms, though the Upanishad does not use the name of that school.

महतः परमव्यक्तमव्यक्तात्पुरुषः परः
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ १.३.११ ॥

Mahatah param avyaktam avyaktat purushah parah
Purushan na param kinchit sa kashtha sa para gatih

MeaningBeyond the great is the unmanifest. Beyond the unmanifest is the person. Beyond the person there is nothing: that is the end and the highest goal.

एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १.३.१२ ॥

Esha sarveshu bhuteshu gudho'tma na prakashate
Drishyate tv agryaya buddhya sukshmaya sukshmadarshibhih

MeaningThis Self, hidden in all beings, does not show itself. It is seen by those who see what is subtle, with a keen and fine intellect.

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि
ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १.३.१३ ॥

Yachchhed vanmanasi prajnas tad yachchhej jnana atmani
Jnanam atmani mahati niyachchhet tad yachchhech chhanta atmani

MeaningThe wise should hold back speech in the mind, the mind in the understanding, the understanding in the great self, and that in the peaceful self.

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत
क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १.३.१४ ॥

Uttishthata jagrata prapya varan nibodhata
Kshurasya dhara nishita duratyaya durgam pathas tat kavayo vadanti

MeaningRise, wake up, and having found your teachers, understand. The edge of a razor is sharp and hard to cross. So the wise say the path is hard.

NoteThis verse is often quoted on its own. It is addressed to every listener and not only to Nachiketas, and the razor's edge describes the path as hard but not as impossible.

अशब्दमस्पर्शमरूपमव्ययं तथारसं नित्यमगन्धवच्च यत्
अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते ॥ १.३.१५ ॥

Ashabdam asparsham arupam avyayam tatharasam nityam agandhavach cha yat
Anady anantam mahatah param dhruvam nichayya tan mrityumukhat pramuchyate

MeaningWithout sound, without touch, without form, undecaying, without taste, always the same, without smell, without beginning or end, beyond the great and unchanging: knowing that, one is freed from the mouth of death.

नाचिकेतमुपाख्यानं मृत्युप्रोक्तं सनातनम्
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १.३.१६ ॥

Nachiketam upakhyanam mrityuproktam sanatanam
Uktva shrutva cha medhavi brahmaloke mahiyate

MeaningThe wise one who tells or hears the old story of Nachiketas, spoken by Death, is honoured in the world of Brahman.

य इमं परमं गुह्यं श्रावयेद्ब्रह्मसंसदि
प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते
तदानन्त्याय कल्पत इति ॥ १.३.१७ ॥

Ya imam paramam guhyam shravayed brahmasamsadi
Prayatah shraddhakale va tad anantyaya kalpate
Tad anantyaya kalpata iti

MeaningWhoever recites this highest secret in an assembly of brahmins, or with devotion at the time of the rites for the ancestors, gains a reward that does not end. It does not end.