Katha Upaniṣad
Dialog with the Death
॥ कठोपनिषत् ॥
|| kaṭhopaniṣat ||
Katha Upaniṣad, Dialog with the Death, full Sanskrit text with transliteration and English translation. Katha Upanishad represents an ancient conversation between an ancient sage Nachikētas and Yama, the lord of kingdom of Death.
Part I
Canto I , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29
Canto II , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25
Canto III , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
Part II
Canto I , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Canto II , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Canto III , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19
ॐ
auṁ
॥ अथ कठोपनिषद् ॥
|| atha kaṭhopaniṣad ||
Peace Chant
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
auṁ saha nāvavatu | saha nau bhunaktu | sahavīryaṁ karavāvahai |
tejasvi nāvadhītamastu | mā vidviṣāvahai ||
May He (the Supreme Being) protect us both, teacher and taught.
May He be pleased with us. May we acquire strength.
May our study bring us illumination. May there be no enmity among us.
ॐ शान्तिः शान्तिः शान्तिः ॥
auṁ śāntiḥ śāntiḥ śāntiḥ ||
OM! PEACE! PEACE! PEACE!
Part I
Canto I
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।
तस्य ह नचिकेता नाम पुत्र आस ॥ १ ॥
auṁ uśan ha vai vājaśravasaḥ sarvavedasaṁ dadau |
tasya ha naciketā nāma putra āsa || 1 ||
Vājaśrava, being desirous of heavenly rewards (at the Viswajit sacrifice),
made a gift of all that he possessed.
He had a son by the name of Nachikētas.
तँ ह कुमारँ सन्तं दक्षिणासु
नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २ ॥
taɱ ha kumāraɱ santaṁ dakṣiṇāsu
nīyamānāsu śraddhāviveśa so'manyata || 2 ||
When the offerings were being distributed,
faith (Śraddhā) entered (the heart of) Nachikētas,
who, though young, yet reflected:
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३ ॥
pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ |
anandā nāma te lokāstān sa gacchati tā dadat || 3 ||
These cows have drunk water,
eaten grass and given milk for the last time,
and their senses have lost all vigour.
He who gives these undoubtedly goes to joyless realms.
स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४ ॥
sa hovāca pitaraṁ tata kasmai māṁ dāsyasīti |
dvitīyaṁ tṛtīyaṁ taɱ hovāca mṛtyave tvā dadāmīti || 4 ||
He said to his father:
Dear father, to whom wilt thou give me?
He said it a second time, then a third time.
The father replied:
I shall give thee unto Death.
बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५ ॥
bahūnāmemi prathamo bahūnāmemi madhyamaḥ |
kiɱ svidyamasya kartavyaṁ yanmayā'dya kariṣyati || 5 ||
Nachikētas thought:
Among many (of my father’s pupils) I stand first;
among many (others) I stand in the middle (but never last).
What will be accomplished for my father
by my going this day to Yama?
अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥
anupaśya yathā pūrve pratipaśya tathā'pare |
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ || 6 ||
Look back to those who lived before
and look to those who live now.
Like grain the mortal decays
and like grain again springs up (is reborn).
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७ ॥
vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān |
tasyaitāɱ śāntiṁ kurvanti hara vaivasvatodakam || 7 ||
Like fire a Brāhmaṇa guest enters into houses.
That fire is quenched by an offering.
(Therefore) O Vaivaswata, bring water.
आशाप्रतीक्षे संगतँ सूनृतां
चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो
यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८ ॥
āśāpratīkṣe saṁgataɱ sūnṛtāṁ
ceṣṭāpūrte putrapaśūɱśca sarvān |
etadvṛṅkte puruṣasyālpamedhaso
yasyānaśnanvasati brāhmaṇo gṛhe || 8 ||
The foolish man
in whose house a Brāhmaṇa guest remains without food,
all his hopes and expectations, all the merit gained
by his association with the holy, by his good words and deeds,
all his sons and cattle, are destroyed.
तिस्रो रात्रीर्यदवात्सीर्गृहे मे-
।अनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।
नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु
तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९ ॥
tisro rātrīryadavātsīrgṛhe me
|anaśnan brahmannatithirnamasyaḥ |
namaste'stu brahman svasti me'stu
tasmātprati trīnvarānvṛṇīṣva || 9 ||
Yama said:
O Brāhmaṇa! Revered guest! My salutations to thee!
As thou hast remained three nights in my house without food,
therefore choose three boons, O Brāhmaṇa.
शान्तसंकल्पः सुमना यथा स्याद्
वीतमन्युर्गौतमो माऽभि मृत्यो ।
त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत
एतत् त्रयाणां प्रथमं वरं वृणे ॥ १० ॥
śāntasaṁkalpaḥ sumanā yathā syād
vītamanyurgautamo mā'bhi mṛtyo |
tvatprasṛṣṭaṁ mā'bhivadetpratīta
etat trayāṇāṁ prathamaṁ varaṁ vṛṇe || 10 ||
Nachikētas said:
May Gautama, my father, be free from anxious thought (about me).
May he lose all anger (towards me) and be pacified in heart.
May he know and welcome me when I am sent back by thee.
This, O Death, is the first of the three boons I choose.
यथा पुरस्ताद् भविता प्रतीत
औद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युः
त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११ ॥
yathā purastād bhavitā pratīta
auddālakirāruṇirmatprasṛṣṭaḥ |
sukhaɱ rātrīḥ śayitā vītamanyuḥ
tvāṁ dadṛśivānmṛtyumukhāt pramuktam || 11 ||
Yama replied:
Through my will AudāIaki Aruṇī (thy father) will know thee,
and be again towards thee as before.
He will sleep in peace at night.
He will be free from wrath when he sees thee
released from the mouth of death.
स्वर्गे लोके न भयं किंचनास्ति
न तत्र त्वं न जरया बिभेति ।
उभे तीर्त्वाऽशनायापिपासे
शोकातिगो मोदते स्वर्गलोके ॥ १२ ॥
svarge loke na bhayaṁ kiṁcanāsti
na tatra tvaṁ na jarayā bibheti |
ubhe tīrtvā'śanāyāpipāse
śokātigo modate svargaloke || 12 ||
Nachikētas said:
In the realm of heaven there is no fear,
thou (Death) art not there; nor is there fear of old age.
Having crossed beyond both hunger and thirst
and being above grief, (they) rejoice in heaven.
स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो
प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त
एतद् द्वितीयेन वृणे वरेण ॥ १३ ॥
sa tvamagniɱ svargyamadhyeṣi mṛtyo
prabrūhi tvaɱ śraddadhānāya mahyam |
svargalokā amṛtatvaṁ bhajanta
etad dvitīyena vṛṇe vareṇa || 13 ||
Thou knowest, O Death, the fire-sacrifice that leads to heaven.
Tell this to me, who am full of Śraddhā (faith and yearning).
They who live in the realm of heaven enjoy freedom from death.
This I beg as my second boon.
प्र ते ब्रवीमि तदु मे निबोध
स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथो प्रतिष्ठां
विद्धि त्वमेतं निहितं गुहायाम् ॥ १४ ॥
pra te bravīmi tadu me nibodha
svargyamagniṁ naciketaḥ prajānan |
anantalokāptimatho pratiṣṭhāṁ
viddhi tvametaṁ nihitaṁ guhāyām || 14 ||
Yama replied:
I know well that fire which leads to the realm of heaven.
I shall tell it to thee. Listen to me.
Know, O Nachikētas, that this is the means
of attaining endless worlds and their support.
It is hidden in the heart of all beings.
लोकादिमग्निं तमुवाच तस्मै
या इष्टका यावतीर्वा यथा वा ।
स चापि तत्प्रत्यवदद्यथोक्तं
अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५ ॥
lokādimagniṁ tamuvāca tasmai
yā iṣṭakā yāvatīrvā yathā vā |
sa cāpi tatpratyavadadyathoktaṁ
athāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15 ||
Yama then told him that fire-sacrifice, the beginning of all the worlds;
what bricks, how many and how laid for the altar.
Nachikētas repeated all as it was told to him.
Then Death, being pleased with him, again said:
तमब्रवीत् प्रीयमाणो महात्मा
वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भविताऽयमग्निः
सृङ्कां चेमामनेकरूपां गृहाण ॥ १६ ॥
tamabravīt prīyamāṇo mahātmā
varaṁ tavehādya dadāmi bhūyaḥ |
tavaiva nāmnā bhavitā'yamagniḥ
sṛṅkāṁ cemāmanekarūpāṁ gṛhāṇa || 16 ||
The great-souled Yama, being well pleased, said to him (Nachikētas):
I give thee now another boon. This fire (sacrifice) shall be named after thee.
Take also this garland of many colours.
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं
त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा
निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥
triṇāciketastribhiretya sandhiṁ
trikarmakṛttarati janmamṛtyū |
brahmajajñaṁ devamīḍyaṁ viditvā
nicāyyemāɱ śāntimatyantameti || 17 ||
He who performs this Nachikēta fire- sacrifice three times,
being united with the three (mother, father and teacher),
and who fulfils the three-fold duty
(study of the Vedas, sacrifice and alms-giving)
crosses over birth and death.
Knowing this worshipful shining fire,
born of Brahman, and realizing Him,
he attains eternal peace.
त्रिणाचिकेतस्त्रयमेतद्विदित्वा
य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान् पुरतः प्रणोद्य
शोकातिगो मोदते स्वर्गलोके ॥ १८ ॥
triṇāciketastrayametadviditvā
ya evaṁ vidvāɱścinute nāciketam |
sa mṛtyupāśān purataḥ praṇodya
śokātigo modate svargaloke || 18 ||
He who knows the three-fold Nachikēta fire
and performs the Nachikēta fire- sacrifice with three-fold knowledge,
having cast off the fetters of death and being beyond grief,
he rejoices in the realm of heaven.
एष तेऽग्निर्नचिकेतः स्वर्ग्यो
यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्ष्यन्ति जनासः
तृतीयं वरं नचिकेतो वृणीष्व ॥ १९ ॥
eṣa te'gnirnaciketaḥ svargyo
yamavṛṇīthā dvitīyena vareṇa |
etamagniṁ tavaiva pravakṣyanti janāsaḥ
tṛtīyaṁ varaṁ naciketo vṛṇīṣva || 19 ||
O Nachikētas, this is thy fire that leads to heaven,
which thou hast chosen as thy second boon.
People will call this fire after thy name.
Ask the third boon, Nachikētas.
येयं प्रेते विचिकित्सा मनुष्ये-
।अस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं
वराणामेष वरस्तृतीयः ॥ २० ॥
yeyaṁ prete vicikitsā manuṣye
|astītyeke nāyamastīti caike |
etadvidyāmanuśiṣṭastvayā'haṁ
varāṇāmeṣa varastṛtīyaḥ || 20 ||
Nachikētas said:
There is this doubt regarding what becomes of a man after death.
Some say he exists, others that he does not exist.
This knowledge I desire, being instructed by thee.
Of the boons this is the third boon.
देवैरत्रापि विचिकित्सितं पुरा
न हि सुविज्ञेयमणुरेष धर्मः ।
अन्यं वरं नचिकेतो वृणीष्व
मा मोपरोत्सीरति मा सृजैनम् ॥ २१ ॥
devairatrāpi vicikitsitaṁ purā
na hi suvijñeyamaṇureṣa dharmaḥ |
anyaṁ varaṁ naciketo vṛṇīṣva
mā moparotsīrati mā sṛjainam || 21 ||
Yama replied:
Even the Devas (Bright Ones) of old doubted regarding this.
It is not easy to know; subtle indeed is this subject.
O Nachikētas, choose another boon.
Do not press me. Ask not this boon of me.
देवैरत्रापि विचिकित्सितं किल
त्वं च मृत्यो यन्न सुज्ञेयमात्थ ।
वक्ता चास्य त्वादृगन्यो न लभ्यो
नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२ ॥
devairatrāpi vicikitsitaṁ kila
tvaṁ ca mṛtyo yanna sujñeyamāttha |
vaktā cāsya tvādṛganyo na labhyo
nānyo varastulya etasya kaścit || 22 ||
Nachikētas said: O Death,
thou sayest that even the Devas had doubts about this,
and that it is not easy to know.
Another teacher like unto thee is not to be found.
Therefore no other boon can be equal to this one.
शतायुषः पुत्रपौत्रान्वृणीष्वा
बहून्पशून् हस्तिहिरण्यमश्वान् ।
भूमेर्महदायतनं वृणीष्व
स्वयं च जीव शरदो यावदिच्छसि ॥ २३ ॥
śatāyuṣaḥ putrapautrānvṛṇīṣvā
bahūnpaśūn hastihiraṇyamaśvān |
bhūmermahadāyatanaṁ vṛṇīṣva
svayaṁ ca jīva śarado yāvadicchasi || 23 ||
Yama said:
Ask for sons and grandsons who shall live a hundred years,
many cattle, elephants, gold and horses.
Ask for lands of vast extent
and live thyself as many autumns as thou desirest.
एतत्तुल्यं यदि मन्यसे वरं
वृणीष्व वित्तं चिरजीविकां च ।
महाभूमौ नचिकेतस्त्वमेधि
कामानां त्वा कामभाजं करोमि ॥ २४ ॥
etattulyaṁ yadi manyase varaṁ
vṛṇīṣva vittaṁ cirajīvikāṁ ca |
mahābhūmau naciketastvamedhi
kāmānāṁ tvā kāmabhājaṁ karomi || 24 ||
If thou thinkest of any other boon equal to this,
ask for wealth and long life; be ruler over the wide earth.
O Nachikētas, I shall make thee enjoyer of all desires.
ये ये कामा दुर्लभा मर्त्यलोके
सर्वान् कामाँश्छन्दतः प्रार्थयस्व ।
इमा रामाः सरथाः सतूर्या
न हीदृशा लम्भनीया मनुष्यैः ।
आभिर्मत्प्रत्ताभिः परिचारयस्व
नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५ ॥
ye ye kāmā durlabhā martyaloke
sarvān kāmāɱśchandataḥ prārthayasva |
imā rāmāḥ sarathāḥ satūryā
na hīdṛśā lambhanīyā manuṣyaiḥ |
ābhirmatprattābhiḥ paricārayasva
naciketo maraṇaṁ mā'nuprākṣīḥ || 25 ||
Whatsoever objects of desire
are difficult to obtain in the realm of mortals,
ask them all as thou desirest;
these lovely maidens with their chariots and musical instruments,
such as are not obtainable by mortals —
be served by these whom I give to thee.
O Nachikētas, do not ask regarding death.
श्वोभावा मर्त्यस्य यदन्तकैतत्
सर्वेंद्रियाणां जरयंति तेजः ।
अपि सर्वं जीवितमल्पमेव
तवैव वाहास्तव नृत्यगीते ॥ २६ ॥
śvobhāvā martyasya yadantakaitat
sarveṁdriyāṇāṁ jarayaṁti tejaḥ |
api sarvaṁ jīvitamalpameva
tavaiva vāhāstava nṛtyagīte || 26 ||
Nachikētas said:
O Death, these are fleeting;
they weaken the vigour of all the senses in man.
Even the longest life is short.
Keep thou thy chariots, dance and music.
न वित्तेन तर्पणीयो मनुष्यो
लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।
जीविष्यामो यावदीशिष्यसि त्वं
वरस्तु मे वरणीयः स एव ॥ २७ ॥
na vittena tarpaṇīyo manuṣyo
lapsyāmahe vittamadrākṣma cettvā |
jīviṣyāmo yāvadīśiṣyasi tvaṁ
varastu me varaṇīyaḥ sa eva || 27 ||
Man cannot be satisfied by wealth.
Shall we possess wealth when we see thee (Death)?
Shall we continue to live as long as thou rulest?
Therefore that boon alone is to be chosen by me.
अजीर्यताममृतानामुपेत्य
जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।
अभिध्यायन् वर्णरतिप्रमोदान्
अतिदीर्घे जीविते को रमेत ॥ २८ ॥
ajīryatāmamṛtānāmupetya
jīryanmartyaḥ kvadhaḥsthaḥ prajānan |
abhidhyāyan varṇaratipramodān
atidīrghe jīvite ko rameta || 28 ||
What man dwelling on the decaying mortal plane,
having approached the undecaying immortal one,
and having reflected upon the nature of enjoyment
through beauty and sense pleasure,
would delight in long life?
यस्मिन्निदं विचिकित्सन्ति मृत्यो
यत्साम्पराये महति ब्रूहि नस्तत् ।
योऽयं वरो गूढमनुप्रविष्टो
नान्यं तस्मान्नचिकेता वृणीते ॥ २९ ॥
yasminnidaṁ vicikitsanti mṛtyo
yatsāmparāye mahati brūhi nastat |
yo'yaṁ varo gūḍhamanupraviṣṭo
nānyaṁ tasmānnaciketā vṛṇīte || 29 ||
O Death, that regarding which there is doubt,
of the great Hereafter, tell us.
Nachikētas asks for no other boon
than that which penetrates this hidden secret.
॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥
|| iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī ||
Here Ends the first section of the first part of the Katha Upanishad.
Part I
Canto II
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु
भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १ ॥
anyacchreyo'nyadutaiva preya
ste ubhe nānārthe puruṣaɱ sinītaḥ |
tayoḥ śreya ādadānasya sādhu
bhavati hīyate'rthādya u preyo vṛṇīte || 1 ||
Yama said:
The good is one thing and the pleasant another.
These two, having different ends, bind a man.
It is well with him who chooses the good.
He who chooses the pleasant misses the true end.
श्रेयश्च प्रेयश्च मनुष्यमेतः
तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २ ॥
śreyaśca preyaśca manuṣyametaḥ
tau samparītya vivinakti dhīraḥ |
śreyo hi dhīro'bhi preyaso vṛṇīte
preyo mando yogakṣemādvṛṇīte || 2 ||
The good and the pleasant approach man;
the wise examines both and discriminates between them;
the wise prefers the good to the pleasant,
but the foolish man chooses the pleasant
through love of bodily pleasure.
स त्वं प्रियान्प्रियरूपांश्च कामान्
अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैतां सृङ्कां वित्तमयीमवाप्तो
यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३ ॥
sa tvaṁ priyānpriyarūpāṁśca kāmān
abhidhyāyannaciketo'tyasrākṣīḥ |
naitāṁ sṛṅkāṁ vittamayīmavāpto
yasyāṁ majjanti bahavo manuṣyāḥ || 3 ||
O Nachikētas, after wise reflection
thou hast renounced the pleasant and all pleasing forms.
Thou hast not accepted this garland of great value
for which many mortals perish.
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोऽलोलुपन्त ॥ ४ ॥
dūramete viparīte viṣūcī
avidyā yā ca vidyeti jñātā |
vidyābhīpsinaṁ naciketasaṁ manye
na tvā kāmā bahavo'lolupanta || 4 ||
Wide apart are these two,
— ignorance and what is known as wisdom,
leading in opposite directions.
I believe Nachikētas to be one who longs for wisdom,
since many tempting objects have not turned thee aside.
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितंमन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ५ ॥
avidyāyāmantare vartamānāḥ
svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ |
dandramyamāṇāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ || 5 ||
Fools dwelling in ignorance,
yet imagining themselves wise and learned,
go round and round in crooked ways,
like the blind led by the blind.
न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमापद्यते मे ॥ ६ ॥
na sāmparāyaḥ pratibhāti bālaṁ
pramādyantaṁ vittamohena mūḍham |
ayaṁ loko nāsti para iti mānī
punaḥ punarvaśamāpadyate me || 6 ||
He Hereafter never rises
before the thoughtless child (the ignorant),
deluded by the glamour of wealth.
“This world alone is, there is none other”: thinking thus,
he falls under my sway again and again.
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७ ॥
śravaṇāyāpi bahubhiryo na labhyaḥ
śṛṇvanto'pi bahavo yaṁ na vidyuḥ |
āścaryo vaktā kuśalo'sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ || 7 ||
He about whom many are not even able to hear,
whom many cannot comprehend even after hearing:
wonderful is the teacher,
wonderful is he who can receive when taught by an able teacher.
न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८ ॥
na nareṇāvareṇa prokta eṣa
suvijñeyo bahudhā cintyamānaḥ |
ananyaprokte gatiratra nāsti
aṇīyān hyatarkyamaṇupramāṇāt || 8 ||
When taught by a man of inferior understanding,
this Ātman cannot be truly known,
even though frequently thought upon.
There is no way (to know It)
unless it is taught by another (an illumined teacher),
for it is subtler than the subtle and beyond argument.
नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि
त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ ९ ॥
naiṣā tarkeṇa matirāpaneyā
proktānyenaiva sujñānāya preṣṭha |
yāṁ tvamāpaḥ satyadhṛtirbatāsi
tvādṛṅno bhūyānnaciketaḥ praṣṭā || 9 ||
O Dearest, this Ātman cannot be attained by argument;
It is truly known only when taught by another (a wise teacher).
O Nachikētas, thou hast attained It. Thou art fixed, in Truth.
May we ever find a questioner like thee.
जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥
jānāmyahaṁ śevadhirityanityaṁ
na hyadhruvaiḥ prāpyate hi dhruvaṁ tat |
tato mayā nāciketaścito'gniḥ
anityairdravyaiḥ prāptavānasmi nityam || 10 ||
I know that (earthly) treasure is transitory,
for the eternal can never be attained
by things which are non-eternal.
Hence the Nachikēta fire (sacrifice)
has been performed by me with perishable things
and yet I have attained the eternal.
कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ ११ ॥
kāmasyāptiṁ jagataḥ pratiṣṭhāṁ
kratorānantyamabhayasya pāram |
stomamahadurugāyaṁ pratiṣṭhāṁ dṛṣṭvā
dhṛtyā dhīro naciketo'tyasrākṣīḥ || 11 ||
Nachikētas, thou hast seen the fulfilment of all desires,
the basis of the universe, the endless fruit of sacrificial rites,
the other shore where there is no fear,
that which is praiseworthy, the great and wide support;
yet, being wise, thou hast rejected all with firm resolve.
तं दुर्दर्शं गूढमनुप्रविष्टं
गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति ॥ १२ ॥
taṁ durdarśaṁ gūḍhamanupraviṣṭaṁ
guhāhitaṁ gahvareṣṭhaṁ purāṇam |
adhyātmayogādhigamena devaṁ
matvā dhīro harṣaśokau jahāti || 12 ||
The wise, who by means
of the highest meditation on the Self knows the Ancient One,
difficult to perceive, seated in the innermost recess,
hidden in the cave of the heart,
dwelling in the depth of inner being,
(he who knows that One) as God,
is liberated from the fetters of joy and sorrow.
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये ॥ १३ ॥
etacchrutvā samparigṛhya martyaḥ
pravṛhya dharmyamaṇumetamāpya |
sa modate modanīyaɱ hi labdhvā
vivṛtaɱ sadma naciketasaṁ manye || 13 ||
Mortal, having heard and fully grasped this,
and having realized through discrimination the subtle Self,
rejoices, because he has obtained that which is the source of all joy.
I think the abode (of Truth) is open to Nachikētas.
अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद ॥ १४ ॥
anyatra dharmādanyatrādharmā
danyatrāsmātkṛtākṛtāt |
anyatra bhūtācca bhavyācca
yattatpaśyasi tadvada || 14 ||
Nachikētas said:
That which thou seest, which is neither virtue nor vice,
neither cause nor effect, neither past nor future (but beyond these),
tell me That.
सर्वे वेदा यत्पदमामनन्ति
तपाँसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदँ संग्रहेण ब्रवीम्योमित्येतत् ॥ १५ ॥
sarve vedā yatpadamāmananti
tapāɱsi sarvāṇi ca yadvadanti |
yadicchanto brahmacaryaṁ caranti
tatte padaɱ saṁgraheṇa bravīmyomityetat || 15 ||
Yama replied:
That goal which all the Vedas glorify,
which all austerities proclaim,
desiring which (people) practise Brahmacharya
(a life of continence and service),
that goal I tell thee briefly — it is Aum.
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १६ ॥
etaddhyevākṣaraṁ brahma etaddhyevākṣaraṁ param |
etaddhyevākṣaraṁ jñātvā yo yadicchati tasya tat || 16 ||
This Word is indeed Brahman.
This Word is indeed the Supreme.
He who knows this Word
obtains whatever he desires.
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७ ॥
etadālambanaɱ śreṣṭhametadālambanaṁ param |
etadālambanaṁ jñātvā brahmaloke mahīyate || 17 ||
This is the best Support,
This is the highest Support;
he who knows this Support
is glorified in the world of Brahman.
न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ १८ ॥
na jāyate mriyate vā vipaścin
nāyaṁ kutaścinna babhūva kaścit |
ajo nityaḥ śāśvato'yaṁ purāṇo
na hanyate hanyamāne śarīre || 18 ||
This Self is never born, nor does It die.
It did not spring from anything, nor did anything spring from It.
This Ancient One is unborn, eternal, everlasting.
It is not slain even though the body is slain.
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १९ ॥
hantā cenmanyate hantuɱ hataścenmanyate hatam |
ubhau tau na vijānīto nāyaɱ hanti na hanyate || 19 ||
If the slayer thinks that he slays,
or if the slain thinks that he is slain,
both of these know not.
For It neither slays nor is It slain.
अणोरणीयान्महतो महीया-
नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः ॥ २० ॥
aṇoraṇīyānmahato mahīyā
nātmā'sya jantornihito guhāyām |
tamakratuḥ paśyati vītaśoko
dhātuprasādānmahimānamātmanaḥ || 20 ||
The Self is subtler than the subtle, greater than the great;
It dwells in the heart of each living being.
He who is free from desire and free from grief,
with mind and senses tranquil,
beholds the glory of the Ātman.
आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१ ॥
āsīno dūraṁ vrajati śayāno yāti sarvataḥ |
kastaṁ madāmadaṁ devaṁ madanyo jñātumarhati || 21 ||
Though sitting, It travels far;
though lying, It goes everywhere.
Who else save me is fit to know that God,
who is (both) joyful and joyless?
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ २२ ॥
aśarīraɱ śarīreṣvanavastheṣvavasthitam |
mahāntaṁ vibhumātmānaṁ matvā dhīro na śocati || 22 ||
The wise who know the Self,
bodiless, seated within perishable bodies,
great and all-pervading, grieve not.
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यः
तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ २३ ॥
nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhyaḥ
tasyaiṣa ātmā vivṛṇute tanūɱ svām || 23 ||
This Self cannot be attained by study of the Scriptures,
nor by intellectual perception, nor by frequent hearing (of It);
He whom the Self chooses, by him alone is It attained.
To him the Self reveals Its true nature.
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥
nāvirato duścaritānnāśānto nāsamāhitaḥ |
nāśāntamānaso vā'pi prajñānenainamāpnuyāt || 24 ||
He who has not turned away from evil conduct,
whose senses are uncontrolled, who is not tranquil,
whose mind is not at rest,
he can never attain this Ātman even by knowledge.
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ २५ ॥
yasya brahma ca kṣatraṁ ca ubhe bhavata odanaḥ |
mṛtyuryasyopasecanaṁ ka itthā veda yatra saḥ || 25 ||
Who then can know where is this mighty Self?
He (that Self) to whom the Brāhmaṇas and Kshatriyas are but food
and death itself a condiment.
इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥
iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī ||
Here Ends the second section of the first part of the Katha Upanishad.
Part I
Canto III
ऋतं पिबन्तौ सुकृतस्य लोके
गुहां प्रविष्टौ परमे परार्धे ।
छायातपौ ब्रह्मविदो वदन्ति
पञ्चाग्नयो ये च त्रिणाचिकेताः ॥ १ ॥
ṛtaṁ pibantau sukṛtasya loke
guhāṁ praviṣṭau parame parārdhe |
chāyātapau brahmavido vadanti
pañcāgnayo ye ca triṇāciketāḥ || 1 ||
There are two
who enjoy the fruits of their good deeds in the world,
having entered into the cave of the heart,
seated (there) on the highest summit.
The knowers of Brahman call them shadow and light.
So also (they are called) by householders
who perform five fire-sacrifices or three Nachikēta fire-sacrifices.
यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् ।
अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि ॥ २ ॥
yaḥ seturījānānāmakṣaraṁ brahma yat param |
abhayaṁ titīrṣatāṁ pāraṁ nāciketaɱ śakemahi || 2 ||
May we be able to learn that Nachikēta fire-sacrifice,
which is a bridge for those who perform sacrifice.
May we also know the One,
who is the highest imperishable Brahman
for those who desire to cross over
to the other shore which is beyond fear.
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥
ātmānaɱ rathitaṁ viddhi śarīraɱ rathameva tu |
buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca || 3 ||
Know the Ātman (Self) as the lord of the chariot,
and the body as the chariot.
Know also the intellect to be the driver
and mind the reins.
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥
indriyāṇi hayānāhurviṣayāɱ steṣu gocarān |
ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ || 4 ||
The senses are called the horses;
the sense objects are the roads;
when the Ātman is united with body, senses and mind,
then the wise call Him the enjoyer.
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥
yastvavijñānavānbhavatyayuktena manasā sadā |
tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ || 5 ||
He who is without discrimination
and whose mind is always uncontrolled,
his senses are unmanageable,
like the vicious horses of a driver.
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥
yastu vijñānavānbhavati yuktena manasā sadā |
tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 6 ||
But he who is full of discrimination
and whose mind is always controlled,
his senses are manageable,
like the good horses of a driver.
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।
न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७ ॥
yastvavijñānavānbhavatyamanaskaḥ sadā'śuciḥ |
na sa tatpadamāpnoti saṁsāraṁ cādhigacchati || 7 ||
He who does not possess discrimination,
whose mind is uncontrolled and always impure,
he does not reach that goal,
but falls again into Samsāra (realm of birth and death).
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥
yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ |
sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 8 ||
But he who possesses right discrimination,
whose mind is under control and always pure,
he reaches that goal,
from which he is not born again.
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।
सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९ ॥
vijñānasārathiryastu manaḥ pragrahavānnaraḥ |
so'dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṁ padam || 9 ||
The man who has a discriminative intellect for the driver,
and a controlled mind for the reins,
reaches the end of the journey,
the highest place of Vishnu
(the All-pervading and Unchangeable One).
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १० ॥
indriyebhyaḥ parā hyarthā arthebhyaśca paraṁ manaḥ |
manasastu parā buddhirbuddherātmā mahānparaḥ || 10 ||
Beyond the senses are the objects,
beyond the objects is the mind,
beyond the mind is the intellect,
beyond the intellect is the great Ātman.
महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११ ॥
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |
puruṣānna paraṁ kiṁcitsā 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 सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२ ॥
eṣa sarveṣu bhūteṣu gūḍho''tmā na prakāśate |
dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ || 12 ||
This Ātman (Self), hidden in all beings,
does not shine forth;
but It is seen by subtle seers
through keen and subtle understanding.
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १३ ॥
yacchedvāṅmanasī prājñastadyacchejjñāna ātmani |
jñānamātmani mahati niyacchettadyacchecchānta ātmani || 13 ||
A wise man should control
speech by mind, mind by intellect, intellect by the great Ātman,
and that by the Peaceful One (the Paramātman or Supreme Self).
उत्तिष्ठत जाग्रत
प्राप्य वरान्निबोधत ।
क्षुरस्य धारा निशिता दुरत्यया
दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥
uttiṣṭhata jāgrata
prāpya varānnibodhata |
kṣurasya dhārā niśitā duratyayā
durgaṁ pathastatkavayo vadanti || 14 ||
Arise! Awake!
Having reached the Great Ones (illumined Teachers), gain understanding.
The path is as sharp as a razor, impassable and difficult to travel,
so the wise declare.
अशब्दमस्पर्शमरूपमव्ययं
तथाऽरसं नित्यमगन्धवच्च यत् ।
अनाद्यनन्तं महतः परं ध्रुवं
निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥
aśabdamasparśamarūpamavyayaṁ
tathā'rasaṁ nityamagandhavacca yat |
anādyanantaṁ mahataḥ paraṁ dhruvaṁ
nicāyya tanmṛtyumukhāt pramucyate || 15 ||
Knowing That which is soundless,
touchless, formless, undecaying;
also tasteless, odourless, and eternal;
beginningless, endless and immutable;
beyond the Unmanifested:
(knowing That) man escapes from the mouth of death.
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।
उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥ १६ ॥
nāciketamupākhyānaṁ mṛtyuproktaɱ sanātanam |
uktvā śrutvā ca medhāvī brahmaloke mahīyate || 16 ||
The intelligent man, who has heard and repeated
the ancient story of Nachikētas, told by the Ruler of Death,
is glorified in the world of Brahman.
य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।
प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।
तदानन्त्याय कल्पत इति ॥ १७ ॥
ya imaṁ paramaṁ guhyaṁ śrāvayed brahmasaṁsadi |
prayataḥ śrāddhakāle vā tadānantyāya kalpate |
tadānantyāya kalpata iti || 17 ||
He who with devotion recites this highest secret of immortality
before an assembly of Brāhmaṇas (pious men)
or at the time of Śraddhā (funeral ceremonies),
gains everlasting reward, he gains everlasting reward.
इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥
iti kāṭhakopaniṣadi prathamādhyāye tṛtīyā vallī ||
Here Ends the third section of the first part of the Katha Upanishad.
Part II
Canto I
पराञ्चि खानि व्यतृणत् स्वयम्भू-
स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १ ॥
parāñci khāni vyatṛṇat svayambhū
stasmātparāṅpaśyati nāntarātman |
kaściddhīraḥ pratyagātmānamaikṣa
dāvṛttacakṣuramṛtatvamicchan || 1 ||
The Self-existent created the senses out-going;
for this reason man sees the external, but not the inner Ātman (Self).
Some wise man, however, desiring immortality,
with eyes turned away (from the external) sees the Ātman within.
पराचः कामाननुयन्ति बाला-
स्ते मृत्योर्यन्ति विततस्य पाशम् ।
अथ धीरा अमृतत्वं विदित्वा
ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २ ॥
parācaḥ kāmānanuyanti bālā
ste mṛtyoryanti vitatasya pāśam |
atha dhīrā amṛtatvaṁ viditvā
dhruvamadhruveṣviha na prārthayante || 2 ||
Children (the ignorant) pursue external pleasures;
(thus) they fall into the wide-spread snare of death.
But the wise, knowing the nature of immortality,
do not seek the permanent among fleeting things.
येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३ ॥
yena rūpaṁ rasaṁ gandhaṁ śabdān sparśāɱśca maithunān |
etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 3 ||
That by which one knows
form, taste, smell, sound, touch and sense enjoyments,
by That also one knows whatever remains (to be known).
This verily is That (which thou hast asked to know).
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४ ॥
svapnāntaṁ jāgaritāntaṁ cobhau yenānupaśyati |
mahāntaṁ vibhumātmānaṁ 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 मध्वदं वेद आत्मानं जीवमन्तिकात् ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५ ॥
ya imaṁ madhvadaṁ veda ātmānaṁ jīvamantikāt |
īśānaṁ 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 पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।
गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६ ॥
yaḥ pūrvaṁ tapaso jātamadbhyaḥ pūrvamajāyata |
guhāṁ praviśya tiṣṭhantaṁ yo bhūtebhirvyapaśyata | etadvai tat || 6 ||
He who sees Him seated in the five elements,
born of Tapas (fire of Brahman), born before water;
who, having entered the cave of the heart, abides therein
— this verily is That.
या प्राणेन संभवत्यदितिर्देवतामयी ।
गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७ ॥
yā prāṇena saṁbhavatyaditirdevatāmayī |
guhāṁ praviśya tiṣṭhantīṁ yā bhūtebhirvyajāyata | etadvai tat || 7 ||
He who knows Āditi, who rises with Prāṇa
(the Life Principle), existent in all the Devas;
who, having entered into the heart, abides there;
and who was born from the elements
— this verily is That.
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।
दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८ ॥
araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ |
dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ | etadvai tat || 8 ||
The all-seeing fire which exists hidden in the two sticks,
as the foetus is well- guarded in the womb by the mother,
(that fire) is to be worshipped day after day
by wakeful seekers (after wisdom), as well as by sacrificers.
- This verily is That.
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।
तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥ ९ ॥
yataścodeti sūryo'staṁ yatra ca gacchati |
taṁ devāḥ sarve'rpitāstadu nātyeti kaścana | etadvai tat || 9 ||
From whence the sun rises, and whither it goes at setting,
upon That all the Devas depend.
No one goes beyond That. This verily is That.
यदेवेह तदमुत्र यदमुत्र तदन्विह ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥
yadeveha tadamutra yadamutra tadanviha |
mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 10 ||
What is here (in the visible world), that is there (in the invisible);
he who sees difference (between visible and invisible)
goes from death to death.
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन ।
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥
manasaivedamāptavyaṁ neha nānā'sti kiṁcana |
mṛtyoḥ sa mṛtyuṁ gacchati ya iha nāneva paśyati || 11 ||
By mind alone this is to be realized.
There is no difference whatever (between visible and invisible).
He who sees difference here (between these)
goes from death to death.
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२ ॥
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati |
īśānaṁ 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.
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥ १३ ॥
aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ |
īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat || 13 ||
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 दुर्गे वृष्टं पर्वतेषु विधावति ।
एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४ ॥
yathodakaṁ durge vṛṣṭaṁ parvateṣu vidhāvati |
evaṁ dharmān pṛthak paśyaṁstānevānuvidhāvati || 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 शुद्धे शुद्धमासिक्तं तादृगेव भवति ।
एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५ ॥
yathodakaṁ śuddhe śuddhamāsiktaṁ tādṛgeva bhavati |
evaṁ munervijānata ātmā bhavati gautama || 15 ||
O Gautama (Nachikētas),
as pure water poured into pure water becomes one,
so also is it with the Self of an illumined Knower
(he becomes one with the Supreme).
इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye prathamā vallī ||
Here Ends the first section of the second part of the Katha Upanishad.
Part II
Canto II
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १ ॥
puramekādaśadvāramajasyāvakracetasaḥ |
anuṣṭhāya na śocati vimuktaśca vimucyate | etadvai tat || 1 ||
The city of the Unborn,
whose knowledge is unchanging, has eleven gates.
Thinking on Him, man grieves no more;
and being freed (from ignorance), he attains liberation.
This verily is That.
हँसः शुचिषद्वसुरान्तरिक्षसद्-
होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २ ॥
haɱsaḥ śuciṣadvasurāntarikṣasad
hotā vediṣadatithirduroṇasat |
nṛṣadvarasadṛtasadvyomasad
abjā gojā ṛtajā adrijā ṛtaṁ bṛhat || 2 ||
He is the sun dwelling in the bright heaven;
He is the air dwelling in space;
He is the fire burning on the altar;
He is the guest dwelling in the house.
He dwells in man.
He dwells in those greater than man.
He dwells in sacrifice. He dwells in the ether.
He is (all that is) born in water, (all that) is born in earth,
(all that) is born in sacrifice, (all that) is born on mountains.
He is the True and the Great.
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३ ॥
ūrdhvaṁ prāṇamunnayatyapānaṁ pratyagasyati |
madhye vāmanamāsīnaṁ viśve devā upāsate || 3 ||
He it is who sends the (in-coming) Prāṇa (life-breath) upward
and throws the (out-going) breath downward.
Him all the senses worship,
the adorable Ātman, seated in the centre (the heart).
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४ ॥
asya visraṁsamānasya śarīrasthasya dehinaḥ |
dehādvimucyamānasya kimatra pariśiṣyate | etadvai tat || 4 ||
When this Ātman, which is seated in the body,
goes out (from the body), what remains then?
This verily is That.
न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५ ॥
na prāṇena nāpānena martyo jīvati kaścana |
itareṇa tu jīvanti yasminnetāvupāśritau || 5 ||
No mortal lives by the in-coming breath (Prāṇa)
or by the out-going breath (Apāna),
but he lives by another on which these two depend.
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६ ॥
hanta ta idaṁ pravakṣyāmi guhyaṁ brahma sanātanam |
yathā ca maraṇaṁ prāpya ātmā bhavati gautama || 6 ||
O Gautama (Nachikētas),
I shall declare unto thee the secret of the eternal Brahman
and what happens to the Self after death.
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७ ॥
yonimanye prapadyante śarīratvāya dehinaḥ |
sthāṇumanye'nusaṁyanti yathākarma yathāśrutam || 7 ||
Some Jīvas (individual Souls) enter wombs to be embodied;
others go into immovable forms,
according to their deeds and knowledge.
य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८ ॥
ya eṣa supteṣu jāgarti kāmaṁ kāmaṁ puruṣo nirmimāṇaḥ |
tadeva śukraṁ tadbrahma tadevāmṛtamucyate |
tasmiɱllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 8 ||
The Being who remains awake while all sleep, who grants all desires,
That is pure, That is Brahman, That alone is said to be immortal.
On That all the worlds rest. None goes beyond That.
This verily is That.
अग्निर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥
agniryathaiko bhuvanaṁ praviṣṭo
rūpaṁ rūpaṁ pratirūpo babhūva |
ekastathā sarvabhūtāntarātmā
rūpaṁ rūpaṁ pratirūpo bahiśca || 9 ||
As fire, though one, having entered the world,
becomes various according to what it burns,
so does the Ātman (Self) within all living beings,
though one, become various according to what it enters.
It also exists outside.
वायुर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च ॥ १० ॥
vāyuryathaiko bhuvanaṁ praviṣṭo
rūpaṁ rūpaṁ pratirūpo babhūva |
ekastathā sarvabhūtāntarātmā
rūpaṁ rūpaṁ pratirūpo bahiśca || 10 ||
As air, though one, having entered the world,
becomes various according to what it enters,
so does the Ātman within all living beings;
though one, become various according to what it enters.
It also exists outside.
सूर्यो यथा सर्वलोकस्य चक्षुः
न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा
न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥
sūryo yathā sarvalokasya cakṣuḥ
na lipyate cākṣuṣairbāhyadoṣaiḥ |
ekastathā sarvabhūtāntarātmā
na lipyate lokaduḥkhena bāhyaḥ || 11 ||
As the sun, the eye of the whole world,
is not defiled by external impurities seen by the eyes,
thus the one inner Self of all living beings is not defiled
by the misery of the world, being outside it.
एको वशी सर्वभूतान्तरात्मा
एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥
eko vaśī sarvabhūtāntarātmā
ekaṁ rūpaṁ bahudhā yaḥ karoti |
tamātmasthaṁ ye'nupaśyanti dhīrāḥ
teṣāṁ sukhaṁ śāśvataṁ netareṣām || 12 ||
There is one ruler, the Self of all living beings,
who makes the one form manifold;
the wise who perceive Him seated within their Self,
to them belongs eternal bliss, not to others.
नित्योऽनित्यानां चेतनश्चेतनानाम्
एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
तेषां शान्तिः शाश्वती नेतरेषाम् ॥ १३ ॥
nityo'nityānāṁ cetanaścetanānām
eko bahūnāṁ yo vidadhāti kāmān |
tamātmasthaṁ ye'nupaśyanti dhīrāḥ
teṣāṁ śāntiḥ śāśvatī netareṣām || 13 ||
Eternal among the changing, consciousness of the conscious,
who, though one, fulfils the desires of many:
the wise who perceive Him seated within their Self,
to them belongs eternal peace, not to others.
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४ ॥
tadetaditi manyante'nirdeśyaṁ paramaṁ sukham |
kathaṁ nu tadvijānīyāṁ kimu bhāti vibhāti vā || 14 ||
They (the wise) perceive that indescribable highest bliss,
saying, This is That.
How am I to know It?
Does It shine (by Its own light)
or does It shine (by reflected light)?
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १५ ॥
na tatra sūryo bhāti na candratārakaṁ
nemā vidyuto bhānti kuto'yamagniḥ |
tameva bhāntamanubhāti sarvaṁ
tasya bhāsā sarvamidaṁ vibhāti || 15 ||
The sun does not shine there, nor the moon, nor the stars;
nor do these lightnings shine there, much less this fire.
When He shines, everything shines after Him;
by His light all is lighted.
इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī ||
Here Ends the second section of the second part of the Katha Upanishad.
Part II
Canto III
ऊर्ध्वमूलोऽवाक्षाख एषोऽश्वत्थः सनातनः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ १ ॥
ūrdhvamūlo'vākṣākha eṣo'śvatthaḥ sanātanaḥ |
tadeva śukraṁ tadbrahma tadevāmṛtamucyate |
tasmiɱllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 1 ||
This ancient Āśvattha tree
has its root above and branches below.
That is pure, That is Brahman,
That alone is called the Immortal.
All the worlds rest in That.
None goes beyond That.
This verily is That.
यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।
महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥ २ ॥
yadidaṁ kiṁ ca jagat sarvaṁ prāṇa ejati niḥsṛtam |
mahadbhayaṁ vajramudyataṁ ya etadviduramṛtāste bhavanti || 2 ||
Whatever there is in the universe
is evolved from Prāṇa and vibrates in Prāṇa.
That is a mighty terror, like an upraised thunderbolt.
They who know That become immortal.
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥
bhayādasyāgnistapati bhayāttapati sūryaḥ |
bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 3 ||
From fear of Him the fire burns,
from fear of Him the sun shines.
From fear of Him Indra and Vāyu
and Death, the fifth, speed forth.
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४ ॥
iha cedaśakadboddhuṁ prākṣarīrasya visrasaḥ |
tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 4 ||
If a man is not able to know Him
before the dissolution of the body,
then he becomes embodied again
in the created worlds.
यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।
यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके
छायातपयोरिव ब्रह्मलोके ॥ ५ ॥
yathā''darśe tathā''tmani yathā svapne tathā pitṛloke |
yathā'psu parīva dadṛśe tathā gandharvaloke
chāyātapayoriva brahmaloke || 5 ||
As In a mirror, so is He seen within oneself;
as in a dream, so (is He seen) in the world of the fathers (departed spirits);
as in water, so (is He seen) in the world of Gandharvas (the angelic realm).
As light and shadow, so (is He seen) in the world of Brahmā (the Creator).
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।
पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥ ६ ॥
indriyāṇāṁ pṛthagbhāvamudayāstamayau ca yat |
pṛthagutpadyamānānāṁ matvā dhīro na śocati || 6 ||
Knowing that the senses are distinct (from the Ātman)
and their rising and setting separate (from the Ātman),
a wise man grieves no more.
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।
सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥ ७ ॥
indriyebhyaḥ paraṁ mano manasaḥ sattvamuttamam |
sattvādadhi mahānātmā mahato'vyaktamuttamam || 7 ||
Higher than the senses is the mind,
higher than the mind is the intellect,
higher than the intellect is the great Ātman,
higher than the Ātman is the Unmanifested.
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८ ॥
avyaktāttu paraḥ puruṣo vyāpako'liṅga eva ca |
yaṁ jñātvā mucyate janturamṛtatvaṁ ca gacchati || 8 ||
Beyond the Unmanifested
is the all- pervading and imperceptible Being {Puruṣa).
By knowing Him,
the mortal is liberated and attains immortality.
न संदृशे तिष्ठति रूपमस्य
न चक्षुषा पश्यति कश्चनैनम् ।
हृदा मनीषा मनसाऽभिक्लृप्तो
य एतद्विदुरमृतास्ते भवन्ति ॥ ९ ॥
na saṁdṛśe tiṣṭhati rūpamasya
na cakṣuṣā paśyati kaścanainam |
hṛdā manīṣā manasā'bhiklṛpto
ya etadviduramṛtāste bhavanti || 9 ||
His form is not to be seen. No one can see Him with the eye.
He is perceived by the heart, by the intellect and by the mind.
They who know this become immortal.
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥
yadā pañcāvatiṣṭhante jñānāni manasā saha |
buddhiśca na viceṣṭate tāmāhuḥ paramāṁ 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 योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥
tāṁ 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 प्राप्तुं शक्यो न चक्षुषा ।
अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥ १२ ॥
naiva vācā na manasā prāptuṁ śakyo na cakṣuṣā |
astīti bruvato'nyatra kathaṁ tadupalabhyate || 12 ||
He cannot be attained by speech, by mind, or by the eye.
How can That be realized except by him who says “He is”?
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।
अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥ १३ ॥
astītyevopalabdhavyastattvabhāvena cobhayoḥ |
astītyevopalabdhasya tattvabhāvaḥ prasīdati || 13 ||
He should be realized as “He is”
and also as the reality of both (visible and invisible).
He who knows Him as “He is,”
to him alone His real nature is revealed.
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ॥
yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ |
atha martyo'mṛto bhavatyatra brahma samaśnute || 14 ||
When all desires dwelling in the heart cease,
then the mortal becomes immortal
and attains Brahman here.
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५ ॥
yadā sarve prabhidyante hṛdayasyeha granthayaḥ |
atha martyo'mṛto bhavatyetāvaddhyanuśāsanam || 15 ||
When all the ties of the heart are cut asunder here,
then the mortal becomes immortal.
Such is the teaching.
शतं चैका च हृदयस्य नाड्य-
स्तासां मूर्धानमभिनिःसृतैका ।
तयोर्ध्वमायन्नमृतत्वमेति
विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६ ॥
śataṁ caikā ca hṛdayasya nāḍya
stāsāṁ mūrdhānamabhiniḥsṛtaikā |
tayordhvamāyannamṛtatvameti
viṣvaṅṅanyā utkramaṇe bhavanti || 16 ||
There are a hundred and one nerves of the heart.
One of them penetrates the centre of the head.
Going upward through it, one attains immortality.
The other (hundred nerve-courses) lead,
in departing, to different worlds.
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा
सदा जनानां हृदये संनिविष्टः ।
तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण ।
तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥ १७ ॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā
sadā janānāṁ hṛdaye saṁniviṣṭaḥ |
taṁ svāccharīrātpravṛhenmuñjādiveṣīkāṁ dhairyeṇa |
taṁ vidyācchukramamṛtaṁ taṁ vidyācchukramamṛtamiti || 17 ||
The Puruṣa, the inner Self, of the size of a thumb,
is ever seated in the heart of all living beings.
With perseverance man should draw Him out from his body
as one draws the inner stalk from a blade of grass.
One should know Him as pure and deathless, as pure and deathless.
मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा
विद्यामेतां योगविधिं च कृत्स्नम् ।
ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु-
रन्योऽप्येवं यो विदध्यात्ममेव ॥ १८ ॥
mṛtyuproktāṁ naciketo'tha labdhvā
vidyāmetāṁ yogavidhiṁ ca kṛtsnam |
brahmaprāpto virajo'bhūdvimṛtyu
ranyo'pyevaṁ yo vidadhyātmameva || 18 ||
Thus Nachikētas, having acquired this wisdom
taught by the Ruler of Death,
together with all the rules of Yoga,
became free from impurity and death
and attained Brahman (the Supreme).
So also will it be with another
who likewise knows the nature of the Self.
सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ १९ ॥
saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai |
tejasvināvadhītamastu mā vidviṣāvahai || 19 ||
May He (the Supreme Being) protect us both.
May He be pleased with us.
May we acquire strength.
May our study bring us illumination.
May there be no enmity among us.
ॐ शान्तिः शान्तिः शान्तिः ॥
auṁ śāntiḥ śāntiḥ śāntiḥ ||
OMI PEACE! PEACE! PEACE!
इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥
iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī ||
Here Ends the third section of the second part of the Katha Upanishad.
ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥
auṁ saha nāvavatu | saha nau bhunaktu | sahavīryaṁ karavāvahai |
tejasvi nāvadhītamastu | mā vidviṣāvahai ||May He (the Supreme Being) protect us both.
May He be pleased with us.
May we acquire strength.
May our study bring us illumination.
May there be no enmity among us.
ॐ शान्तिः शान्तिः शान्तिः ॥
auṁ śāntiḥ śāntiḥ śāntiḥ ||
OMI PEACE! PEACE! PEACE!
ॐ तत् सत् ॥
auṁ tat sat ||