Katha Upanishad
The Sacrifice and the Curse
Desiring heavenly rewards, Vajasravasa (Vājaśravasa; vāja-strength/food + śravas-fame) performed a sacrifice wherein he gave away all his possessions. However, he only donated cows that were barren, joyless, and had yielded their last milk. Into his son, Nachiketa (Naciketā; na-not + ciketa-perceived/known), Faith (śraddhā; śrat-truth + dhā-to hold/place) entered as he watched the rites. Reflecting that such meager gifts lead to joyless worlds, the boy asked his father, "To whom will you give me?" He asked a second and third time until his father, agitated, replied, "Unto Death (mṛtyave; mṛ-to die/Yama) I give you."
Nachiketa reflected that he was neither the first nor the last to die, observing that mortals ripen and decay like grain (sasyam; sas-to sleep/inactive or fruit of action) only to be born again. He journeyed to the abode of Yama, but the Lord of Death was absent. Nachiketa waited for three nights without food. When Yama returned, his family warned him that a Brahmin guest (brahman atithiḥ; priestly status + at-to wander/one without a fixed date) entering a house burns like a universal fire if not appeased with water and reverence, destroying the hopes, livestock, and merit of the host.
The Three Boons
To atone for keeping a venerable guest waiting, Yama offered Nachiketa three boons. For the first, the boy chose the restoration of his earthly relationships: he asked that his father’s anger be appeased and that he recognize Nachiketa upon his release. Yama granted this, promising that Auddalaki Aruni would sleep peacefully and accept his son with affection.
For the second boon, Nachiketa asked to know the Fire Sacrifice (agni; ag-to move tortuously/ignite) that leads to heaven, where there is no hunger, thirst, or fear of old age. Yama, pleased with the boy’s ability to grasp the complex arrangement of the altar bricks, taught him the ritual. Impressed by Nachiketa's memory, Yama bestowed an additional gift: this fire would henceforth be known by Nachiketa's name, and he gave him a multi-formed garland (sṛṅkāṃ aneka-rūpām; sṛj-to twist/chain + rūpa-form/color). Yama declared that performing this triple-act of sacrifice, study, and charity allows one to cross beyond birth and death.
The Crisis of Immortality
For the third boon, Nachiketa posed the ultimate doubt: "When a man has departed (prete manuṣye; pra-i-gone forth/died + man-thinker), some say he exists, others say he does not. I would know this truth." Yama hesitated, pleading that this law is subtle and difficult even for gods to grasp. He tempted the boy with sons, cattle, elephants, gold, and a vast kingdom, offering him maidens with chariots and musical instruments—pleasures rarely obtained by mortals.
Nachiketa rejected them all, calling them "things of tomorrow" that wear out the vigor of the senses. He argued that no man can be truly satisfied by wealth when death is inevitable, and no one would delight in long life knowing the reality of decay. He insisted solely on the knowledge of the great transition.
The Good, The Pleasant, and The Syllable
Yama, realizing Nachiketa was fit for the highest knowledge, began his teaching. He distinguished between two binding paths: the Good (śreyas; śrī-splendour/virtue) and the Pleasant (preyas; prī-to please/dearer). The wise discriminate and choose the Good, while the fool, driven by acquisition, chooses the Pleasant. Yama praised Nachiketa for rejecting the chain of wealth that causes many to sink, noting that most people stagger in Ignorance (avidyā; a-vid-non-knowing), led by the blind, thinking this world is the only reality.
Yama revealed that the ultimate goal is the syllable Om (Om; av-to protect/primal sound). This syllable is Brahman; it is the supreme support. The Self (Atman) is not born, nor does it die; it is smaller than the small (aṇu; atom/minute) and greater than the great. It cannot be known through logic, scripture, or intellect, but reveals itself to the one it chooses. The Self is the subtle, ancient rider who is bodiless among bodies and stable among the unstable.
The Chariot of the Self
Yama illustrated the human constitution through the analogy of a chariot (ratha; vehicle/pleasure). The Self is the rider, the body is the chariot, the Intellect (buddhi; budh-to awaken/discern) is the charioteer, and the Mind (manas; man-to think) represents the reins. The senses are the horses, and the objects of perception are the paths they traverse.
When a person lacks understanding and a disciplined mind, their senses run wild like wicked horses, leading them into the cycle of birth and death (saṃsāra; sam-sṛ-flowing together/transmigration). Conversely, one with understanding and a focused mind controls the senses like noble horses, reaching the supreme abode of Vishnu (viṣṇu; viṣ-to pervade/enter). The hierarchy of existence ascends from the senses to the objects, to the mind, to the intellect, to the Great Self, to the Unmanifest, and finally to the Person (puruṣa; pṛ-to fill/pur-city dweller), beyond whom there is nothing.
The Unity of Existence
Yama urged Nachiketa to "Arise! Awake!" and traverse the path to the Truth, which sages describe as sharp as a razor’s edge. He taught that the Inner Self (antarātmā; antar-inner) is the "Thumb-sized Person" seated in the heart, the Lord of the past and future. Just as rain falling on a mountain peak runs separately down the slopes, one who sees differences runs after them; but just as pure water poured into pure water remains one, so does the Self of the sage who knows.
This Self is the "Swan" (haṃsa; hamsa-swan/sun/migratory soul) dwelling in the pure, the guest in the house, and the truth in the ether. It is the Life-Force (prāṇa; vital air) that sustains the body, not the breath itself. Yama explained that after death, souls take new forms according to their deeds and knowledge, while the Self remains the untainted witness, like the sun which illuminates the world but is not sullied by the defects of the eye.
The Tree of Eternity and Liberation
Yama described the ancient Ashvattha (aśvattha; a-śva-stha-not standing till tomorrow/impermanent manifestation) tree, which has its roots upward in Brahman and its branches downward as the manifest world. The entire universe vibrates within the Life-Force, moving out of fear of this supreme law.
To attain immortality, one must master the Yoga (yoga; yuj-union/yoking) of steady sense-control. When the five senses and the mind are stilled, and the intellect does not waver, one reaches the highest state. Yama revealed that the heart has a hundred and one channels; one alone (the Sushumna) leads to the crown, conducting the soul to immortality. The wise must patiently draw the indwelling Person out of their own body, distinguishing the true Self from the physical form just as one extracts the inner stalk from Munja grass. Nachiketa, having received this knowledge and the rules of Yoga from Death, attained Brahman and became free from passion and death.
Summary: The narrative follows Nachiketa's journey to the realm of Death, where his rejection of material temptations earns him the ultimate secret of existence. The text elucidates that immortality is achieved not through rituals or wealth, but by realizing the eternal, non-dual Self (Atman) that dwells within the heart.
Katha Upanishad • Adhyaya I, Valli I
Source: Classical Sanskrit (Krishna Yajurveda) • Mukhya Upanishad
Context: The narrative prologue wherein the boy Nachiketa questions the efficacy of his father’s sacrifice, leading to his journey to the abode of Yama (Death).
The Ritual Sacrifice and the Awakening of Filial Piety
[1:1] • Desiring rewards (uśan; vaś, to will/desire) • Vajasravasa (Vājaśravasa; vāja-strength/food + śravas-fame) • gave away all possessions (sarva-vedasam; sarva-all + vedas-wealth/knowledge) • he had a son (putra; pū-to cleanse/hell-protecting) • named Nachiketa (Naciketā; na-not + ciketa-perceived/known).
উশন্ হ বৈ বাজশ্রবসঃ সর্ববেদসং দদৌ তস্য হ নচিকেতা নাম পুত্র আস
[1:2] • Into him (tam; accusative pronoun) • being a boy (kumāram; ku-little/earth + māra-mortal) • while the gifts were being led (dakṣiṇāsu; dakṣ-able/right hand/sacrificial fee) • Faith entered (śraddhā; śrat-truth + dhā-to hold/place) • he thought (amanyata; man-to think/reflect).
তং হ কুমারং সন্তং দক্ষিণাসু নীয়মানাসু শ্রদ্ধা বিবেশ সোঽমন্যত
The Inefficacy of Barren Offerings
[1:3] • They have drunk water (pītodakā; pā-to drink + udaka-water) • eaten grass (jagdha-tṛṇā; jakṣ-to eat + tṛṇa-grass) • yielded milk (dugdha-dohā; duh-to milk) • and are barren (nirindriyāḥ; nis-without + indriya-generative power/vitality) • Joyless (anandā; a-not + nanda-delight) • are those worlds (lokās; lok-to see/plane of existence) • he goes to (gacchati; gam-to go) • who gives these (dadat; dā-to give).
পীতোদকা জগ্ধতৃণা দুগ্ধদোহা নিরিন্দ্রিয়াঃ আনন্দা নাম তে লোকাস্তান্স গচ্ছতি তা দদৎ
The Confrontation and the Sentence to Death
[1:4] • He said to his father (pitaram; pā-protector) • Dear father (tāta; term of endearment/elder) • to whom (kasmai; dative interrogative) • will you give me (dāsyasi; dā-to give, future tense) • a second and third time (dvitīyaṁ tṛtīyaṁ; ordinal enumerations) • he said to him (uvāca; vac-to speak) • unto Death (mṛtyave; mṛ-to die/Yama) • I give you (dadāmi; present indicative).
স হোবাচ পিতরং তাত কস্মৈ মাং দাস্যসীতি দ্বিতীয়ং তৃতীয়ং তং হোবাচ মৃত্যবে ত্বা দদামীতি
[1:5] • Among many (bahūnām; genitive plural) • I go as the first (prathamo; prath-to spread/foremost) • among many (bahūnām; bah-to grow) • I go as the midmost (madhyamaḥ; madhya-middle/mediocre) • what is the duty of Yama (Yamasya kartavyam; yam-to restrain + kṛ-to do/purpose) • that he will accomplish (kariṣyati; future active) • through me today (mayā adya; instrumental + temporal).
বহূনামেমি প্রথমো বহূনামেমি মধ্যমঃ কিং স্বিদ্যমস্য কর্তব্যং যন্ময়াদ্য করিষ্যতি
The Ephemeral Nature of Human Existence
[1:6] • Look back (anupaśya; anu-after/along + dṛś-to see/consider) • how it was with those before (yathā pūrve; ancestors/ancients) • look forward (pratipaśya; prati-against/towards + dṛś-to perceive) • so with those to come (tathā pare; others/future ones) • like grain (sasyam; sas-to sleep/inactive or fruit of action) • the mortal ripens (martyaḥ pacyate; mṛ-to die + pac-to cook/mature/decay) • like grain (sasyam; vegetable corn) • he is born again (ājāyate punaḥ; jan-to beget).
অনুপশ্য যথা পূর্বে প্রতিপশ্য তথা পরে সস্যমিব মর্ত্যঃ পচ্যন্তে সস্যমিবাজায়তে পুনঃ
The Theology of the Guest (Atithi-Yajna)
[1:7] • As the Universal Fire (Vaiśvānara; viśva-all + nara-man/Agni within) • enters the guest (praviśati atithiḥ; at-to wander/one without a fixed date) • the Brahmin into houses (brāhmaṇo gṛhān; bṛh-to grow/swell with spirit) • they perform this appeasement (tasyaitāṃ śāntiṃ; śam-to be calm/peace) • bring water (hara udakam; hṛ-to carry/fetch) • O Son of Vivasvan (Vaivasvata; patronymic of Yama, son of the Sun).
বৈশ্বানরঃ প্রবিশত্যতিথির্ব্রাহ্মণো গৃহান্ তস্যৈতাং শান্তিং কুর্বন্তি হর বৈবস্বতোদকম্
[1:8] • Hope and expectation (āśā-pratīkṣe; ā-śaṃs-wish + prati-īkṣ-look toward/await) • company and sweet speech (saṅgataṃ sūnṛtāṃ; sam-gam-union + su-ṛta-good truth/pleasantness) • sacrifices and pious works (iṣṭā-pūrte; yaj-ritual + pṛ-to fill/civic charity) • sons, cattle and all (putra-paśūṃś ca sarvān; offspring and livestock) • this destroys (etad vṛṅkte; vṛj-to exclude/remove/tear away) • for the man of little intelligence (puruṣasya alpa-medhaso; alpa-small + medhā-mental vigour) • in whose house (yasya gṛhe; locative) • a Brahmin dwells unfed (anaśnan vasati; an-not + aś-to eat).
আশাপ্রতীক্ষে সঙ্গতং সূনৃতাং চ ইষ্টাপূর্তে পুত্রপশূংশ্চ সর্বান্ এতদ্বৃঙক্তে পুরুষস্যাল্পমেধসো যস্যানশ্নন্বসতি ব্রাহ্মণো গৃহে
Yama’s Propitiation and the Offering of Boons
[1:9] • Three nights (tisro rātrīr; accusative duration) • since you have dwelt (yad avātsīḥ; vas-to dwell, aorist) • in my house (gṛhe me; locative ownership) • without eating (anaśnan; fasting) • O Brahmin, a guest (brahman atithiḥ; priestly status) • worthy of reverence (namasyaḥ; nam-to bow/honor) • salutations to you, O Brahmin (namas te astu; imperative blessing) • let there be welfare for me (svasti me astu; su-good + asti-is) • therefore against [each night] (tasmāt prati; ablative consequence) • choose three boons (trīn varān vṛṇīṣva; vṛ-to choose/encompass).
তিস্রো রাত্রীর্ষদবাৎসীর্গৃহে মে অনশ্নন্ ব্রহ্মন্নতিথিরনমস্যঃ নমস্তেঽস্তু ব্রহ্মন্ স্বস্তি মেঽস্তু তস্মাৎপ্রতি ত্রীন্ বরান্বৃণীষ্ব
The First Boon: Restoration of Earthly Relations • Calm of purpose (śānta-saṅkalpaḥ; śam-to extinguish/pacify + sam-kḷp-to construct/intend) • pure of mind (sumanā; su-good/benevolent + manas-mind) • free from anger (vīta-manyur; vi-i-gone away + manyu-spirit/wrath) • may Gautama be toward me (Gautamo mābhi; patronymic descendent of Gotama) • may he recognize and speak to me (mābhivadet pratīta; prati-i-to go towards/acknowledge/trust) • when released by you (tvat-prasṛṣṭaṃ; pra-sṛj-to let loose) • this, of the three (etat trayāṇāṃ; genitive plural) • I choose as the first boon (prathamaṃ varaṃ vṛṇe; vṛ-to select/cover).
শান্তসঙ্কল্পঃ সুমনা যথা স্যাদ্বীতমন্যুর্গৌতমো মাভি মৃত্যো । ত্বৎপ্রসৃষ্টং মাভিবদেৎ প্রতীত এতৎ ত্রয়াণাং প্রথমং বরং বৃণে ॥
• Just as before (yathā purastād; puras-in front/formerly) • he shall be possessed of affection (bhavitā pratīta; bhū-to become + pratīta-pleased/convinced) • Auddalaki Aruni (Auddālakir Āruṇir; double patronymic) • authorized by me (mat-prasṛṣṭaḥ; mad-by me) • he shall sleep nights in comfort (sukhaṃ rātrīḥ śayitā; śī-to lie down/rest) • with anger gone (vīta-manyus; pacified) • having seen you released (tvāṃ dadṛśivān pramuktam; dṛś-perfect participle) • from the jaws of Death (mṛtyu-mukhāt; mukha-mouth/aperture).
যথা পুরস্তাদ্ভবিতা প্রতীত ঔদ্দালকিরাকণির্মৎপ্রসৃষ্টঃ । সুখং রাত্রীঃ শয়িতা বীমন্যুস্ত্বাং দদৃশিবান্মৃত্যুমুাৎপ্রমুক্তম্ ॥
The Second Boon: The Fire of Immortality • In the heavenly world (svarge loke; svar-sun/light + ga-going to/pertaining to) • there is no fear whatever (na bhayaṃ kiñcanāsti; bhī-to fear) • you are not there (na tatra tvaṃ; addressing Death) • nor does one fear old age (na jarayā bibheti; jṛ-to decay/wear out) • having crossed both (ubhe tīrtvā; tṛ-to swim/cross over) • hunger and thirst (aśanāyā-pipāse; aś-to eat + pā-to drink [desiderative]) • transcending sorrow (śokātigo; śuc-to burn/grieve + ati-gam-to go beyond) • one rejoices in the heaven-world (modate svarga-loke; mud-to be merry).
স্বর্গে লোকে ন ভয়ং কিঞ্চনাস্তি ন তত্র ত্বং ন জরায়া বিভেতি । উভে তীর্ত্বাশনায়াপিপাসে শোকাতিগো মোদতে স্বর্গলোকে ॥
• You know that Fire (sa tvam agniṃ ... adhyeṣi; adhi-i-to study/remember/master) • leading to heaven (svargyam; beneficial to/leading to svar) • explain it to me (prabrūhi taṃ; brū-to speak/proclaim) • who has faith (śraddadhānāya; śrat-truth + dhā-placing/holding) • the heaven-dwellers (svarga-lokā; inhabitants of the light-world) • partake of immortality (amṛtatvaṃ bhajanta; a-mṛta-non-dead + bhaj-to share/worship) • this by the second (etad dvitīyena; instrumental) • I choose as a boon (vṛṇe vareṇa; selection).
স ত্বমগ্নিং স্বর্গ্যমধ্যেষি মৃত্যো প্রব্রূহি তং শ্রদ্দধানায় মহ্যম্ । স্বর্গলোকা অমৃতত্বং ভজন্ত এতদ্দ্বিতীয়েন বৃণে বরেণ ॥
The Transmission of the Sacred Fire (Agni-Vidya) • I declare it to you (pra-bravīmi; pra-forth + brū-to speak) • learn it from me (nibodha; ni-down/into + budh-to awaken/understand) • knowing the Fire (prajānan; pra-progressive + jñā-gnosis) • that leads to infinite worlds (ananta-lokāptim; an-anta-endless + āpti-reach/attainment) • the foundation (pratiṣṭhām; prati-against + sthā-to stand/support) • placed in the hidden cave (nihitāṃ guhāyām; ni-dhā-deposit + guh-to conceal/heart-cavity).
প্র তে ব্রবীমি তদু মে নিবোধ স্বর্গ্যমগ্নিং নচিকেতঃ প্রজানন্ । অনন্তলোকাপ্তিমথো প্রতিষ্ঠাং বিদ্ধি ত্বমেতং নিহিতং গুহায়াম্ ॥
• He told him of that Fire (tam abravīt; brū-speech) • the source of worlds (lokādim; loka-world + ādi-first/origin) • what kind of bricks (yā iṣṭakā; yaj-sacrifice [altar-brick]) • how many (yāvatīr; quantity) • and how arranged (yathā vā; arrangement/method) • and he repeated it back (sa cāpi pratyuvāca; prati-back + vac-to voice) • exactly as spoken (yathoktam; yathā-as + ukta-said) • then Death was pleased (mṛtyus tuṣṭaḥ; tuṣ-to be satisfied) • and spoke again (punar evāha; punar-again + āha-said).
লোকার্দিমগ্নিং তমুবাচ তস্মৈ যা ইষ্টকা যাবতীর্বা যথা বা । স চাপি তৎপ্রত্যুবাচ যথোক্তমথাস্য মৃত্যুঃ পুনরেবাহ তুষ্টঃ ॥
The Additional Boon: The Chain of Shape-Shifting • Being delighted (prīyamāṇo; prī-to love/please) • the Great Soul said (mahātmā; mahā-great + ātman-self) • I give you here (dadāmi; dā-to give) • another boon today (bhūya evādya varam; bhūyas-more/again) • by your name alone (tavaiva nāmnā; nāman-designation) • this Fire shall be known (bhavitāyam agniḥ; bhū-to become) • and accept this (gṛhāṇa; grah-to grasp/seize) • multi-formed garland (sṛṅkāṃ aneka-rūpām; sṛj-to twist/chain + rūpa-form/color).
তমব্রবীৎপ্রীয়মাণো মহাত্মা বরং তবেহাদ্য দদামি ভূয়ঃ । তবৈব নাম্না ভবিতায়মগ্নিঃ সৃঙ্কাং চেমামনেকরূপাং গৃহাণ ॥
The Triadic Mystery and Liberation • The Triple-Nachiketa (tri-ṇāciketas; one who has performed the rite thrice) • united with the three (tribhiḥ sandhim etya; sam-dhā-union/joint + i-to go) • performing the three acts (tri-karma-kṛt; sacrifice, study, charity) • crosses birth and death (tarati janma-mṛtyū; tṛ-to swim across) • knowing the God (devam; div-to shine) • born of Brahma, the Omniscient (brahma-ja-jñaṃ; brahma-sacred word + ja-born + jña-knower/Jatavedas) • realizing him (nicāyya; ni-ci-to stack/perceive deeply) • he goes to this peace (imāṃ śāntim; śam-quietude) • absolute (atyantam; ati-beyond + anta-end).
ত্রিণাচিকেতস্ত্রিভিরেত্য সন্ধিং ত্রিকর্মকৎ তরতি জন্মমৃত্যূ । ব্রহ্মজজ্ঞং দেবমীড্যং বিদিত্বা নিচায্যেমাং শান্তিমত্যন্তমেতি ॥
• Knowing this triad (trayam etad viditvā; vid-to know) • he who builds the Nachiketa fire (ya evaṃ vidvān cinute; ci-to pile/construct) • stripping off before (puro nudya; puras-front + nud-to push/drive away) • the bonds of death (mṛtyu-pāśān; pāś-to bind/noose) • going beyond sorrow (śokātigo; śuc-grief + ati-gam-transcend) • rejoices in the heaven-world (modate svarga-loke; mud-delight).
ত্রিণাচিকেতস্ত্রয়মেতদ্বিদিত্বা য এবং বিদ্বাংশ্চিনুতে নাচিকেতম্ । স মৃত্যুপাশান্পুরঃ প্রণোদ্য শোকাতিগো মোদতে স্বর্গলোকে ॥
Conclusion of the Second Boon • This is your Fire, Nachiketa (eṣa te agnir; demonstrative) • which leads to heaven (svargyo; svar-light) • which you chose (yam avṛṇīthā; vṛ-choice, imperfect middle) • as the second boon (dvitīyena vareṇa; instrumental) • yours alone (tavaiva; tava-yours + eva-emphatic) • people will call this Fire (pravakṣyanti janāsaḥ; vac-speak + jana-people) • choose the third boon (tṛtīyaṃ varaṃ vṛṇīṣva; tṛtīya-third).
এষ তেঽগ্নির্নচিকেতঃ স্বর্গ্যো যমবৃণীথা দ্বিতীয়েন বরেণ । এতমগ্নিং তবৈব প্রবক্ষ্যন্তি জনাসস্তৃতীয়ং বরং নচিকেতো বৃণীষ্ব ॥
The Third Boon: The Great Ontological Doubt • There is this doubt (yeyam vicikitsā; vi-kit-to examine/question) • regarding a man who has departed (prete manuṣye; pra-i-gone forth/died + man-thinker) • some say he exists (astītyeke; as-to be + eka-one group) • others that he is not (nāyam astīti caike; negative assertion) • I would know this (etad vidyām; vid-to know/perceive) • taught by you (anuśiṣṭas tvayā; anu-śās-instructed/disciplined) • of the boons (varāṇām; choices) • this is the third (eṣa tṛtīyaḥ).
যেয়ং প্রেতে বিচিকিৎসা মনুষ্যে অস্তীত্যেকে নায়মস্তীতি চৈকে । এতদ্বিদ্যিামনুশিষ্টস্ত্বয়াহং বরাণামেষ বরস্তৃতীয়ঃ ॥
• Even by the gods (devair api; div-shining ones) • this was doubted before (atra vicikitsitam purā; ancient uncertainty) • it is not easily known (na hi suvijñeyam; su-good/easy + vi-jñā-discern) • subtle is this law (aṇur eṣa dharmaḥ; aṇ-atom/minute + dṛ-to hold/law/nature) • choose another boon (anyaṃ varam vṛṇīṣva; anya-different) • do not press me (mā moparotsīr; upa-rudh-to besiege/obstruct) • release me from this (ati mā sṛjainam; ati-sṛj-to let go/release).
দেবৈরত্রাপি বিচিকিৎসিতং পুরা ন হি সুবিজ্ঞেয়মণুরেষ ধর্মঃ । অন্যং বরং নচিকেতো বৃণীষ্ব মা মোপরোৎসীরতি মা সৃজৈনম্ ॥
• Since it was doubted (yac ca vicikitsitam; relative clause) • even by the gods (devair api; deities) • and you say, O Death (tvaṃ ca mṛtyo yat; vocative) • it is not easily known (suvijñeyam āttha; ah-to say) • another teacher like you (vaktā cāsya tvādṛg; vac-speaker + dṛś-look/likeness) • cannot be found (na labhyaḥ; labh-to obtain) • no other boon (nānyo varaḥ; negative comparison) • is equal to this (tulya etasya; tul-to weigh/balance).
দেবৈরত্রাপি বিচিকিৎসিতং কিল ত্বং চ মৃত্যো যন্ন সুবিজ্ঞেয়মাত্থ । বক্তা চাস্য ত্বাদৃগন্যো ন লভ্যো নান্যো বরস্তুল্য এতস্য কশ্চিৎ ॥
The Temptation of Material Abundance • Choose sons and grandsons (putra-pautrān vṛṇīṣva; lineage) • living a hundred years (śatāyuṣaḥ; śata-100 + āyu-life span) • many cattle and elephants (bahūn paśūn hasti; paś-tethered beast + hasta-hand/trunk) • gold and horses (hiraṇyam aśvān; hṛ-yellow/gold + aś-swift) • choose a great abode (bhūmer mahad-āyatanam; bhū-earth + yat-stretch/domain) • and live yourself (svayaṃ ca jīva; jīv-to live) • as many autumns as you desire (śarado yāvad icchasi; śarad-harvest season/year).
শতায়ুষঃ পুত্রপৌত্রান্বৃণীষ্ব বহূন্পশূন্হস্তিহিরণ্যমশ্বান্ । ভূমের্মহদায়তনং বৃণীষ্ব স্বয়ং চ জীব শরদো যাবদিচ্ছসি ॥
• If you think this equal (etat-tulyam yadi manyase; comparative judgment) • choose wealth (vittam; vid-found thing/property) • and long life (cira-jīvikām; cira-long time) • be you, O Nachiketa (tvaṃ naciketo; vocative) • on the vast earth (mahā-bhūmau; locative) • I make you (tvā karomi; kṛ-to do/make) • the enjoyer of desires (kāmabhājaṃ kāmānām; bhaj-to partake/share).
এতত্তুল্যং যদি মন্যসে বরং বৃণীষ্ব বিত্তং চিরজীবিকাং চ । মহিভূমৌ নচিকেতস্ত্বমেধি কামানাং ত্বা কামভাজং করোমি ॥
• Whatever desires (ye ye kāmā; reduplicated plural) • are difficult to obtain (durlabhā; dur-bad/hard + labh-get) • in the mortal world (martya-loke; plane of death) • ask for all desires (sarvān kāmāṃś chandataḥ; chand-pleasure/will) • here are lovely maidens (imā rāmāḥ; ram-to delight/pleasant women) • with chariots and musical instruments (sa-rathāḥ sa-tūryāḥ; ratha-chariot + tūrya-trumpet/flute) • not gained by men (na hīmā lambhanīyā; labh-obtainable) • be served by these (ābhir mat-prattābhiḥ paricārayasva; pari-car-to attend/serve) • given by me (mat-prattābhiḥ; pra-dā-gifted) • do not ask about death (maraṇaṃ mānuprākṣīḥ; mṛ-die + prach-question).
যে যে কামা দুর্লভা মর্ত্যলোকে সর্বান্ কামাংশ্ছন্দতঃ প্রার্থয়স্ব । ইমা রামাঃ সরথাঃ সতূর্যা ন হীদৃশা লম্ভনীয়া মনুষ্যৈঃ । আভির্মৎপ্রত্তাভিঃ পরিচারয়স্ব নচিকেতো মরণং মানুপ্রাক্ষীঃ ॥
The Rejection of Ephemeral Joy • Things of tomorrow (śvobhāvā; śvas-tomorrow + bhū-becoming) • O End-maker (antaka; anta-end/death) • they wear out (jarayanti; jṛ-to age/decay) • the vigor of all senses (sarvendriyāṇāṃ tejaḥ; indriya-power of Indra/sense + tij-sharpness) • even all life (api sarvaṃ jīvitaṃ; whole existence) • is merely little (alpam eva; trifling) • yours be the vehicles (tavaiva vāhāḥ; vah-to carry/chariots) • yours the dance and song (tava nṛtya-gīte; nṛt-dance + gai-sing).
শ্বোভাবা মর্ত্যস্য যদন্তকৈতৎ সর্বেন্দ্রিয়াণাং জরয়ন্তি তেজঃ । অপি সর্বং জীবিতমল্পমেব তবৈব বাহাস্তব নৃত্যগীতে ॥
• Not by wealth (na vittena; instrumental) • is man to be satisfied (tarpaṇīyo manuṣyaḥ; tṛp-to please/satiate) • shall we obtain wealth (lapsyāmahe vittam; future active) • if we have seen you (adrākṣma cet tvā; dṛś-aorist) • we shall live (jīviṣyāmo; future) • as long as you rule (yāvad īśiṣyasi tvam; īś-to govern) • but that boon alone (varas tu me varaṇīyaḥ sa eva; vṛ-to choose) • is to be chosen by me.
ন বিত্তেন তর্পণীয়ো মনুষ্যো লপ্স্যামহে বিত্তমদ্রাক্ষ্ম চেত্ত্বা । জীবিষ্যামো যাবদীশিষ্যসি ত্বং বরস্তু মে বরণীয়ঃ স এব ॥
• Having approached (upetya; upa-i-to go near) • the undecaying immortals (ajīryatām amṛtānām; jṛ-decay + mṛ-die) • a decaying mortal (jīryan martyaḥ; participle) • knowing the reality (kvadhasthaḥ prajānan; standing on earth/lower plane + jñā-knowing) • meditating on the pleasures (abhidhyāyan; abhi-dhyai-to think upon) • of beauty and love (varṇa-rati-pramodān; varṇa-color/complexion + rati-sexual pleasure) • who would delight (ko rameta; ram-to enjoy) • in very long life (atidīrghe jīvite; dīrgha-long).
অজীর্যতামমৃতানামুপেত্য জীর্যন্মর্ত্যঃ ক্বধঃস্থঃ প্রজানন্ । অভিধ্যায়ন্বর্ণরতিপ্রমোদামতিদীর্ঘে জীবিতে কো রমেত ॥
• In which they doubt (yasminn idam vicikitsanti; kit-doubt/question) • O Death (mṛtyo; vocative) • tell us that (yat sāmparāye; sam-para-i-going completely beyond/great transition) • which is in the great beyond (mahati; locative) • this boon (ayaṃ varo; demonstrative) • which has entered the hidden (yo gūḍham anupraviṣṭo; guh-to conceal + anu-pra-viś-penetrated deeply) • no other than this (nānyaṃ tasmān; ablative comparison) • does Nachiketa choose (naciketā vṛṇīte; vṛ-selects).
যস্মিন্নিদং বিচিকিৎসন্তি মৃত্যো যৎসাম্পরায়ে মহতি ব্রূহি নস্তৎ । যোঽয়ং বরো গূঢ়মনুপ্রবিষ্টো নান্যং তস্মান্নচিকেতা বৃণীতে ॥
Context: Yama begins the secret teaching by distinguishing between the Good (Śreyas) and the Pleasant (Preyas), testing Nachiketa’s qualification for the highest knowledge.
The Dichotomy of the Good and the Pleasant
[1:2:1] • Different indeed is the Good (anyat śreyas; anya-other + śrī-splendour/virtue) • different indeed is the Pleasant (anyad uta preyas; prī-to please/dearer) • these two bind the man (te ubhe badhnītaḥ; bandh-to tie/fetter) • for different purposes (nānā-arthayor; nānā-various + artha-aim/object) • of these two (tayoḥ; genitive dual) • he who accepts the Good (ādānasya śreya; ā-dā-to take/grasp) • it becomes well with him (sādhu bhavati; sādh-to succeed/go straight) • he falls from the goal (hīyate arthād; hā-to be left/abandoned) • who chooses the Pleasant (ya u preyo vṛṇīte; vṛ-to select).
অন্যচ্ছেয়োঽন্যদুতৈব প্রেয়স্তে উভে নানার্থে পুরুষং সিনীতঃ । তয়োঃ শ্রেয় আদদানস্য সাধু ভবতি হীয়তেঽর্থাদ্ য উ প্রেয়ো বৃণীতে ॥
[1:2:2] • The Good and the Pleasant (śreyaś ca preyaś ca; ethical dualism) • approach the man (manuṣyam etas; man-to think + i-to go) • examining the two (tau samparītya; sam-pari-i-to go around fully/consider) • the wise man discriminates (vivinakti dhīraḥ; vi-vic-to separate/sift + dhī-intelligence) • the wise prefers the Good (śreyo hi abhīpreyase; abhi-pra-i-to aim at/prefer) • to the Pleasant (preyaso; ablative comparison) • the fool chooses the Pleasant (preyo mando; mand-slow/lazy/dull) • for the sake of acquisition and preservation (yoga-kṣemād; yuj-yoke/acquire + kṣi-possess/preserve).
শ্রেয়শ্চ প্রেয়শ্চ মনুষ্যমেতস্তৌ সংপরীত্য বিবিনক্তি ধীরঃ । শ্রেয়ো হি ধীরোঽভিপ্রেয়সো বৃণীতে প্রেয়ো মন্দো যোগক্ষেমাদ্বৃণীতে ॥
Nachiketa’s Renunciation Confirmed
[1:2:3] • You indeed (sa tvam; emphatic) • meditating on desires (kāmān abhidhyāyan; dhyai-to contemplate) • dear and appearing pleasant (priyān priya-rūpāṃś ca; rūpa-form/appearance) • have abandoned them (atyasrākṣīr; ati-sṛj-to cast away, aorist) • Nachiketa, you did not accept (naitāṃ avāpto; āp-to obtain) • this chain of wealth (sṛṅkāṃ vittamayīm; sṛj-to twist/garland + vid-wealth) • in which many men (yasyāṃ bahavo; locative) • sink down (majjanti manuṣyāḥ; mas-to submerge/drown).
স ত্বং প্রিয়ান্প্রিয়রূপাংশ্চ কামনভিধ্যায়ন্নচিকেতোঽত্যস্রাক্ষীঃ । নৈতাং সৃঙ্কাং বিত্তময়ীমবাপ্তো যস্যাং মজ্জন্তি বহবো মনুষ্যাঃ ॥
The Two Divergent Paths: Vidya and Avidya
[1:2:4] • Far apart and contradictory (dūram ete viparīte; vi-parā-i-turned away/reversed) • divergent in motion (viṣūcī; vi-añc-going asunder/spreading apart) • what is known as Ignorance (avidyā yā ca; a-vid-non-knowing) • and what is known as Knowledge (vidyeti jñātā; vid-to know) • I think Nachiketa (vidyābhīpsinaṃ naciketasam; abhi-īps-desiring to obtain) • is desirous of Knowledge (manye; man-to think) • many desires (bahavaḥ kāmā; plural) • did not tear you away (lolupanta; lup-to tear/confound/allure).
দূরমেতে বিপরীতে বিষূচী অবিদ্যা যা চ বিদ্যেতি জ্ঞাতা । বিদ্যাভীপ্সিনং নচিকেতসং মন্যে ন ত্বা কামা বহবো লোলুপন্ত ॥
[1:2:5] • Dwelling in the midst of Ignorance (avidyāyām antare vartamānāḥ; vṛt-to exist/turn) • thinking themselves wise (svayaṃ dhīrāḥ; self-styled) • and learned (paṇḍitam manyamānāḥ; paṇḍā-learning/wisdom) • staggering round and round (daṇḍramyamāṇāḥ; dram-to run to and fro, intensive) • they go crookedly (pariyanti; pari-i-go around) • deluded fools (mūḍhāḥ; muh-to be bewildered) • like blind men (andhenaiva; andha-blind) • led by the blind (nīyamānā yathāndhāḥ; nī-to lead).
অবিদয়ায়ামন্তরে বর্তমানাঃ স্বয়ং ধীরাঃ পণ্ডিতম্মন্যমানাঃ । দন্দ্রম্যমাণাঃ পরিয়ন্তি মূঢ়া অন্ধেনৈব নীয়মানা যথান্ধাঃ ॥
The Concealment of the Hereafter
[1:2:6] • The transition to the Beyond (sāmparāyaḥ; sam-para-i-complete departure/future state) • does not shine (na pratibhāti; prati-bhā-to appear/flash upon) • to the childish (bālam; immature/foolish) • heedless (pramādyantam; pra-mad-intoxicated/negligent) • deluded by the glamour of wealth (vitta-moha-mūḍham; muh-delusion) • thinking this world exists (ayam loko nāsti; affirmation of present) • and no other (na para iti; denial of transcendent) • again and again (punaḥ punar; repetition) • he falls under my control (vaśam āpadyate me; vaś-will/authority + pad-to fall).
ন সাম্পরায়ঃ প্রতিভাতি বালং প্রমাদ্যন্তং বিত্তমোহেন মূঢ়ম্ । অয়ং লোকো নাস্তি পর ইতি মানী পুনঃ পুনর্বশমাপদ্যতে মে ॥
Integrated Scripture Translation • Trilingual
Katha Upanishad • Adhyaya I, Valli II
Source: Classical Sanskrit (Krishna Yajurveda) • Mukhya Upanishad
The Rarity of the Adept Teacher
[1:2:7] • Of whom many (śravaṇāyāpi bahubhir; śru-to hear) • are not able to hear (yo na labhyaḥ; labh-to obtain/reach) • whom many, even hearing (śṛṇvanto 'pi; participle) • do not know (na vidyuḥ; vid-to know) • wonderful is the speaker (āścaryo vaktā; ā-car-to approach/marvel + vac-speak) • skillful the obtainer (kuśalo 'sya labdhā; kuśala-proficient/healthy) • wonderful is the knower (āścaryo jñātā; jñā-knower) • taught by the capable (kuśalānuśiṣṭaḥ; anu-śās-instructed).
শ্রবণায়াপি বহুভির্য়ো ন লভ্যঃ শৃণ্বন্তোঽপি বহবো যং ন বিদ্যুঃ । আশ্চর্যো বক্তা কুশলোঽস্য লব্ধা আশ্চর্যো জ্ঞাতা কুশলানুশিষ্টঃ ॥
[1:2:8] • Not by an inferior man (na nareṇāvareṇa; nara-man + avara-lower/posterior) • proclaimed (prokta; pra-vac-announced) • is this easily known (eṣa suvijñeyo; su-good + vi-jñā-discern) • being thought of in many ways (bahudhā cintyamānaḥ; cint-to think/reflect) • unless taught by one identical with It (ananya-prokte; an-anya-not other/non-dual) • there is no way thither (gatir atra nāsti; gam-motion/access) • for it is subtler than the subtle (aṇīyān hyatarkyam; aṇu-atom + tark-logic) • beyond argumentation (anupramāṇāt; anu-subsequent + mā-measure/proof).
ন নরেণাবরেণ প্রোক্ত এষ সুবিজ্ঞেয়ো বহুধা চিন্ত্যমানঃ । অনন্যপ্রোক্তে গতিরত্র নাস্ত্যণীয়ান্ হ্যতর্ক্যমণুপ্রমাণাৎ ॥
[1:2:9] • Not by logic (naiṣā tarkeṇa; tark-conjecture/reasoning) • is this thought attained (matir āpaneyā; man-mind + āp-obtain) • only taught by another (proktānyena; anya-other) • is it for sound knowledge (sujñānāya; jñāna-gnosis) • the steadfastness you have (yām tvam āpas; āp-obtained) • you are of true resolve (satyadhṛtir; sat-truth + dhṛ-holding) • may we have a questioner (pṛcchā; prach-asker) • like you, Nachiketa (tvādṛṅ no bhūyān; dṛś-like/appearance).
নৈষা তর্কেণ মতিরপনেয়া প্রোক্তান্যেনৈব সুজ্ঞানায় প্রেষ্ঠ । যাম ত্বমাপঃ সত্যধৃতির্বতাসি ত্বাদৃঙ্ নো ভূয়ান্নচিকেতঃ প্রষ্টা ॥
Yama’s Admission: The Limitations of Ritual Merit • I know that (jānāmyahaṃ; jñā-to know) • treasure is impermanent (śevadhir ity-anityam; śeva-dear/jewel + dhi-repository) • not by the unstable (na hyadhruvair; a-dhruva-not fixed/fleeting) • is the Eternal obtained (prāpyate hi dhruvam; āp-reach + dhruva-pole star/permanent) • therefore the Nachiketa Fire (tato mayā nāciketaś; ritual fire) • was piled by me (cito; ci-to stack/build) • with impermanent substance (anityair dravyaiḥ; dru-wood/matter) • I attained the enduring (prāptavān asmi nityam; nitya-perpetual [relative to humans]).
জানাম্যহং শেবধিরিত্যনিত্যং ন হ্যধ্রুবৈঃ প্রাপ্যতে হি ধ্রুবং তৎ । ততো ময়া নাচিকেতশ্চিতোঽগ্নিরনিত্যৈর্দ্রব্যৈঃ প্রাপ্তবানস্মি নিত্যম্ ॥
• The fulfillment of desire (kāmasyāptiṃ; āp-attainment) • the foundation of the world (jagataḥ pratiṣṭhāṃ; sthā-stand/base) • the infinity of rites (krator ānantyaṃ; kratu-will/sacrifice) • the shore of security (abhayasya pāraṃ; bhī-fear + pāra-far bank) • great praise and wide support (stoma-mahad urugāyam; stu-praise + uru-wide + gā-going) • having seen these (dṛṣṭvā; participle) • being wise (dhīro; intelligent) • you renounced them (atyasrākṣīḥ; ati-sṛj-discarded).
কামস্যাপ্তিং জগতঃ প্রতিষ্ঠাং ক্রতোরানন্ত্যমভয়স্য পারম্ । স্তোমমহদুরুগায়ে প্রতিষ্ঠাং দৃষ্ট্বা ধৃত্যা ধীরো নচিকেতোঽত্যস্রাক্ষীঃ ॥
The Adhyatma Yoga: Focusing Inward • That which is hard to see (taṃ durdarśaṃ; dur-difficult + dṛś-sight) • lodged in the mystery (gūḍham anupraviṣṭam; guh-hidden + anu-pra-viś-entered into) • hidden in the cave (guhāhitaṃ; dhā-placed) • dwelling in the deep (gahvareṣṭham; gahvara-abyss + sthā-standing) • ancient (purāṇam; purā-before) • realizing the God (matvā devam; man-thinking) • through the Yoga of the Self (adhyātma-yogādhigamena; adhi-concerning + ātman-self + yuj-yoke) • the wise man leaves behind (dhīro jahāti; hā-abandons) • joy and sorrow (harṣa-śokau; hṛṣ-excitement + śuc-grief).
তং দুর্দর্শং গূঢ়মনুপ্রবিষ্টং গুহাহিতং গহ্বরেষ্ঠং পুরাণম্ । অধ্যাত্মযোগাধিগমেন দেবং মত্বা ধীরো হর্ষশোকৌ জহাতি ॥
• Hearing this (etac chrutvā; śru-listening) • and grasping it fully (samparigṛhya; sam-pari-grah-seizing completely) • extracting the subtle righteous essence (pravṛhya dharmyam aṇum; vṛh-to tear out/separate + dharma-law/nature) • obtaining that subtle one (etam āpya; āp-getting) • the mortal rejoices (sa modate; mud-delight) • for he has obtained the source of joy (modanīyaṃ hi labdhvā; labh-attain) • I think the house (sadma manye; sad-to sit/abode) • is open for Nachiketa (vivṛtaṃ naciketasam; vi-vṛ-uncovered/open door).
এতচ্ছ্রুত্বা সম্প্ররিগৃহ্য মর্ত্যঃ প্রবৃ্হ্য ধর্ম্যমণুমমেতমাপ্য । স মোদতে মোদনীয়ং হি লব্ধ্বা বিবৃতং সদ্ম নচিকেতসং মন্যে ॥
The Question of the Absolute (Nirguna Brahman) • Apart from Dharma (anyatra dharmād; dṛ-to hold/law/religious merit) • and apart from Adharma (anyatra adharmād; unrighteousness/demerit) • apart from this (anyatra asmāt; ablative separation) • cause and effect (kṛta-akṛtāt; kṛ-done/effect + a-kṛ-not done/potential cause) • apart from the past (anyatra bhūtāc; bhū-become) • and the future (bhavya; bhū-about to be) • what you see there (yat tat paśyasi; dṛś-vision/realization) • tell me that (tad vada; vad-speak).
অন্যত্র ধর্মাদন্যত্রাধর্মাদন্যত্রাস্মাৎ কৃতাকৃতাৎ । অন্যত্র ভূতাচ্চ ভব্যাচ্চ যত্তৎ পশ্যসি তদ্বদ ॥
The Revelation of the Word (Shabda-Brahman) • That goal which all Vedas (sarve vedā yat padam; pad-step/word/abode) • declare endlessly (āmananti; ā-mnā-to repeat/mention intently) • all austerities speak of it (tapāṃsi sarvāṇi vadanti; tap-heat/asceticism) • desiring which (yad icchanto; iṣ-to wish) • they practice the holy life (brahma-caryam caranti; brahma-sacred study + car-to walk/conduct) • that word to you (tat te padaṃ; accusative) • I tell briefly (saṃgraheṇa; sam-grah-gathering/summary) • It is Om (Om ity etat; av-to protect/primal sound).
সর্বে বেদা যৎপদমামনন্তি তপাংসি সর্বাণি চ যদ্বদন্তি । যদিচ্ছন্তো ব্রহ্মচর্যং চরন্তি তত্তে পদং সংগ্রহেণ ব্রবীম্যোলিত্যেতৎ ॥
The Imperishable Syllable (Akshara) • This syllable indeed is Brahman (etad dhy evākṣaraṃ brahma; a-kṣar-imperishable/sound unit) • this syllable indeed is Supreme (etad dhy evākṣaraṃ param; pṛ-to surpass/highest) • knowing this syllable (etad... jñātvā; jñā-gnosis) • whatever one desires (yo yad icchati; relative-correlative) • it is his (tasya tat; possession).
এতদ্ধ্যেবাক্ষরং ব্রহ্ম এতদ্ধ্যেবাক্ষরং পরম্ । এতদ্ধ্যেবাক্ষরং জ্ঞাত্বা যো যদিচ্ছতি তস্য তৎ ॥
• This is the best support (etad ālambanaṃ śreṣṭham; ā-lamb-to hang upon/prop + śrī-splendour) • this is the supreme support (param; ultimate) • knowing this support (jñātvā; realizing) • one is magnified (mahīyate; mah-to be great/worshipped) • in the world of Brahman (brahma-loke; the plane of Truth).
এতদালম্বনং শ্রেষ্ঠমেতদালম্বনং পরম্ । এতদালম্বনং জ্ঞাত্বা ব্রহ্মলোকে মহীয়তে ॥
Integrated Scripture Translation • Trilingual
Katha Upanishad • Adhyaya I, Valli II
Source: Classical Sanskrit (Krishna Yajurveda) • Mukhya Upanishad
The Atman: Immutable and Eternal • The knowing Self is not born (na jāyate vipaścin; jan-to beget + vip-trembling/inspired + cit-thought) • nor does it die (mriyate vā; mṛ-to die) • it sprang from nothing (nāyaṃ kutaścin; ablative origin) • nothing became it (na babhūva kaścit; bhū-to become/transform) • unborn, eternal (ajo nityaḥ; a-ja-not born + ni-i-fixed/perpetual) • everlasting and ancient (śāśvato 'yam purāṇo; śaśvat-constant + purā-before/primeval) • it is not slain (na hanyate; han-passive) • when the body is slain (hanyamāne śarīre; locative absolute).
ন জায়তে ম্রিয়তে বা বিপশ্চিন্ নায়ং কুতশ্চিন্ন বভূব কশ্চিৎ । অজো নিত্যঃ শাশ্বতোঽয়ং পুরাণো ন হন্যতে হন্যমানে শরীরে ॥
• If the slayer thinks (hantā cen manyate; han-to strike/kill + man-to opine) • that he slays (hantum; infinitive) • if the slain thinks (hataś cen manyate; hata-killed) • that he is slain (hatam; participle) • both of them (ubhau tau; dual) • do not discern (na vijānīto; vi-jñā-to distinguish/know) • this one does not slay (nāyaṃ hanti; active verb) • nor is it slain (na hanyate; passive).
হন্তা চেন্মন্যতে হন্তুং হতশ্চেন্মন্যতে হতম্ । উভৌ তৌ ন বিজানীতো নায়ং হন্তি ন হন্যতে ॥
The Coincidence of Opposites (Coincidentia Oppositorum) • Smaller than the small (aṇor aṇīyān; aṇu-atom/minute + comparative) • greater than the great (mahato mahīyān; mahat-vast/great) • the Self is placed (ātmā asya... nihito; ni-dhā-deposited) • in the heart of this creature (jantor guhāyām; jan-born being + guh-hidden cavity) • one free from desire (akratuḥ; a-without + kratu-will/ritual intent) • beholds that greatness (paśyati mahimānam; dṛś-see + mah-majesty) • through the tranquility of the senses (dhātu-prasādāt; dhātu-constituent element/root + pra-sad-clearness/grace) • free from sorrow (vīta-śokaḥ; vi-i-gone + śuc-grief).
অণোরণীয়ান্মহতো মহীয়ানাত্মাস্য জন্তোর্নিহিতো গুহায়াম্ । তমক্রতুঃ পশ্যতি বীতশোকো ধাতুপ্রসাদান্মহিমানমাত্মনঃ ॥
• Sitting he travels far (āsīno dūraṃ vrajati; ās-to sit + vraj-to roam) • lying down he goes everywhere (śayāno yāti sarvataḥ; śī-to sleep + yā-to go) • who else but me (kas mad anyaḥ; mad-me) • is able to know (jñātum arhati; arh-worthy/capable) • that joyful and joyless God (mada-amadaṃ devam; mad-intoxication/delight + a-mad-sober/void).
আসীনো দূরং ব্রজতি শয়ানো যাতি সর্বতঃ । কস্তং মদামদং দেবং মদান্য়ো জ্ঞাতুমর্হতি ॥
The Attainment: Beyond Scholasticism • Bodiless among bodies (aśarīraṃ śarīreṣu; a-śarīra-unembodied + śṛ-to break/rot) • stable among the unstable (anavastheṣv avasthitam; na-not + ava-sthā-standing down/fixed) • great and all-pervading (mahāntaṃ vibhum; vi-bhū-becoming widely/omnipresent) • knowing such a Self (ātmānaṃ matvā; man-meditating) • the wise man does not grieve (dhīro na śocati; śuc-sorrow).
অশরীরং শরীরেষ্বনবস্থেষ্ববস্থিতম্ । মহান্তং বিভুমাত্মানং মত্বা ধীরো ন শোচতি ॥
• Not by instruction (nāyam... pravacanena; pra-vac-proclamation/teaching) • is this Self attained (labhyo; labh-to gain) • nor by intellect (na medhayā; medhā-mental vigour/memory) • nor by much hearing (na bahunā śrutena; śru-scriptural study) • whom he chooses (yam evaiṣa vṛṇute; vṛ-to select/elect) • by him it is attained (tena labhyas; obtained) • to him this Self (tasyaiṣa ātmā; possessive) • reveals its own body (vivṛṇute tanūṃ svām; vi-vṛ-uncover + tan-to stretch/form).
নায়মাত্মা প্রবচনেন লভ্যো ন মেধয়া ন বহুনা শ্রুতেন । যমেবৈষ বৃণুতে তেন লভ্যস্তস্যৈষ আত্মা বিবৃণুতে তনূং স্বাম্ ॥
Ethical Prerequisites for Gnosis • Not he who has not ceased (nāvirato; a-vi-ram-not stopping) • from bad conduct (duścaritān; dus-bad/hard + car-walking/behavior) • not the unrestrained (nāśānto; a-śam-not pacifled) • not the unmeditative (nāsamāhitas; sam-ā-dhā-not collected/focused) • nor one with unquiet mind (nāśānta-mānaso vāpi; manas-mind) • can obtain him (enam āpnuyāt; āp-reach, optative) • through knowledge (prajñānena; pra-jñā-wisdom).
নাবিরতো দুশ্চরিতান্নাশান্তো নাসমাহিতঃ । নাশান্তমানসো বাপি প্রজ্ঞানেনৈনমাপ্নুয়াৎ ॥
• For whom the priesthood (yasya brahma ca; brahma-sacerdotal class) • and the nobility (kṣatraṃ ca; kṣatra-ruling power/force) • both are as food (ubhe bhavata odanaḥ; ud-to wet -> odana-boiled rice/mess) • death is the condiment (mṛtyur yasyopasecanam; upa-sic-to sprinkle over/sauce/pickle) • who really knows (ka itthā veda; vid-to know) • where He is (yatra saḥ; location).
যস্য ব্রহ্ম চ ক্ষত্রং চ উভে ভবত ওদনঃ । মৃত্যুর্যস্যোপসেচনং ক ইৎথা বেদ যত্র সঃ ॥
Context: Yama elucidates the "Chariot Analogy" (Ratha Kalpana), mapping the human constitution to a chariot to explain the path of Yoga and self-mastery.1
The Two Selves: Shadow and Light
[1:3:1] • Two drinkers of Truth (ṛtaṃ pibantau; ṛta-cosmic order/truth/result of action + pā-to drink) • entered into the cave (guhāṃ praviṣṭau; guh-hidden cavity/heart) • in the highest upper sphere (parame parārdhe; parama-supreme + para-ardha-higher half/heaven) • the knowers of Brahman call them (brahma-vido vadanti; vid-to know) • shadow and light (chāyā-tapau; chāyā-shade/ignorance + ātapa-sunlight/knowledge) • also the five-fire householders (pañcāgnayo; ritualists) • and those of the triple-fire (tri-ṇāciketāḥ; performers of the Nachiketa rite).
ঋতং পিবন্তৌ সুকৃতস্য লোকে গুহাং প্রবিষ্টৌ পরমে পরার্ধে । ছায়াতপৌ ব্রহ্মবিদো বদন্তি পঞ্চাগ্নয়ো যে চ তিণাচিকেতাঃ ॥
[1:3:2] • That Bridge for the sacrificers (setuḥ ījānānām; si-to bind/bridge + yaj-to sacrifice) • may we master (śakemahi; śak-to be able) • the imperishable Brahman (akṣaraṃ brahma; a-kṣar-indestructible) • for those crossing to the fear-free shore (abhayaṃ pāraṃ titīrṣatām; tṛ-desiderative to cross) • the supreme Nachiketa Fire (nāciketaṃ... param; ritual/divine).
যঃ সেতুরীজানানামক্ষরং ব্রহ্ম যৎপরম্ । অভয়ং তিতীর্ষতাং পারং নাচিকেতং শকেমহি ॥
The Analogy of the Chariot (Ratha Kalpana)
[1:3:3] • Know the Self as the Rider (ātmānaṃ rathinaṃ viddhi; rathin-owner of chariot) • the body as the Chariot (śarīraṃ ratham eva tu; ratha-vehicle/pleasure) • know the Intellect as the Charioteer (buddhiṃ tu sārathiṃ; budh-to awaken/discern + sṛ-to move/driver) • and the Mind as the Reins (manaḥ pragraham; man-to think + pra-grah-to seize/bridle).2
আত্মানং রথিনং বিদ্ধি শরীরং রথমেব তু । বুদ্ধিং তু সারথিং বিদ্ধি মনঃ প্রগ্রহমেব চ ॥
[1:3:4] • They say the Senses are the Horses (indriyāṇi hayān āhur; indra-lord/power + hi-to impel) • the Objects are the roads (viṣayāṃs teṣu gocarān; vi-si-to bind/sphere of action + go-cara-cow-path/range) • the Self yoked with Body, Senses, and Mind (ātmendriya-mano-yuktam; yuj-joined) • the wise call the Enjoyer (bhoktety āhur manīṣiṇaḥ; bhuj-to eat/experience + manas-mind/thinker).
ইন্দ্রিয়াণি হয়ানাহুর্বিষয়াংস্তেষু গোচরান্ । আত্মেন্দ্রিয়মনোযুক্তং ভোক্তেত্যাহুর্মনীভিণঃ ॥
The Discipline of the Senses
[1:3:5] • He who is without understanding (yas tv avijñānavān; a-vi-jñā-lack of discrimination) • with mind always unyoked (ayuktena manasā sadā; a-yuj-unrestrained) • his senses are uncontrolled (tasyendriyāṇy avaśyāni; a-vaśa-not willing/unruly) • like wicked horses (duṣṭāśvā iva; dus-bad + aśva-horse) • for the driver (sāratheḥ; charioteer).
যস্ত্ববিজ্ঞানবান্ভবত্যযুক্তেন মনসা সদা । তস্যেন্দ্রিয়াণ্যবশ্যানি দুষ্টাশ্বা ইব সারথেঃ ॥
[1:3:6] • But he who possesses understanding (yas tu vijñānavān; discriminative knowledge) • with mind always yoked (yuktena manasā sadā; disciplined/focused) • his senses are controlled (tasyendriyāṇi vaśyāni; obedient) • like good horses (sad-aśvā iva; sat-good/noble) • for the driver (sāratheḥ).
যস্তু বিজ্ঞানবান্ভবতি যুক্তেন মনসা সদা । তস্যেন্দ্রিয়াণি বশ্যানি সদশ্বা ইব সারথেঃ ॥
[1:3:7] • He who is without understanding (avijñānavān) • mindless and always impure (amanaskas sadā aśuciḥ; śuc-bright/clean) • he does not reach that place (na sa tat padam āpnoti; āp-attain) • and enters the cycle of birth (saṃsāraṃ cādhigacchati; sam-sṛ-flowing together/transmigration).
যস্ত্ববিজ্ঞানবান্ভবত্যমনস্কঃ সদাশুচিঃ । ন স তৎপদমাপ্নোতি সংসারং চাধিগচ্ছতি ॥
[1:3:8] • But he who has understanding as driver (vijñāna-sārathir yas tu; gnostic charioteer) • and mind as the reins (manaḥ pragrahavān; holding the bridle) • he attains the end of the road (so 'dhvanaḥ pāram āpnoti; adhvan-path/journey + pāra-limit) • the highest step of Vishnu (tad viṣṇoḥ paramaṃ padam; viṣ-to pervade/enter + pada-abode/state).
যস্তু বিজ্ঞানসারথির্যস্তু মনঃ প্রগ্রহবান্নরঃ । সোঽধ্বনঃ পারমাপ্নোতি তদ্বিষ্ণোঃ পরমং পদম্ ॥
The Hierarchy of Existential Principles
[1:3:9] • Higher than the senses are the objects (indriyebhyaḥ parā hy arthā; artha-purpose/matter) • higher than objects is the mind (arthebhyaś ca paraṃ manaḥ) • higher than mind is the intellect (manasas tu parā buddhir; budh-waking awareness) • higher than intellect is the Great Self (buddher ātmā mahān paraḥ; mahat-vast/cosmic mind).
ইন্দ্রিযেভ্যঃ পরা হ্যর্থা অর্থেভ্যশ্চ পরং মনঃ । মনসস্তু পরা বুদ্ধির্বুদ্ধেরাত্মা মহান্পরঃ ॥
• Higher than the Great is the Unmanifest (mahataḥ param avyaktam; a-vi-añj-not smeared/undifferentiated potential) • higher than the Unmanifest is the Person (avyaktāt puruṣaḥ paraḥ; pṛ-to fill/pur-city dweller) • higher than the Person there is nothing (puruṣān na paraṃ kiñcit) • that is the limit (sā kāṣṭhā; kāś-to shine/apex/goal) • that is the supreme goal (sā parā gatiḥ; gam-going/destiny).
মহতঃ পরমব্যক্তমব্যক্তাৎপুরুষঃ পরঃ । পুরুষান্ন পরং কিঞ্চিৎসা কাষ্ঠা সা পরা গতিঃ ॥
The Method of Yoga • Hidden in all beings (eṣa sarveṣu bhūteṣu gūḍho; guh-concealed) • this Self does not shine forth (ātmā na prakāśate; kāś-visible/shining) • it is seen by the subtle seers (dṛśyate tv agryayā buddhyā; agra-point/sharp tip) • through sharp and subtle intellect (sūkṣmayā sūkṣma-darśibhiḥ; sūkṣma-minute/atomic + dṛś-seer).
এষ সর্বেষু ভূতেষু গূঢ়োঽত্মা ন প্রকাশতে । দৃশ্যতে ত্বগ্র্যয়া বুদ্ধ্যা সূক্ষ্ময়া সূক্ষ্মদর্শভিঃ ॥
• The wise should restrain speech in mind (yacched vāṅ-manasī prājñaḥ; yam-to curb/hold + vāc-speech) • restrain mind in the knowing self (tad yacchej jñāna-ātmani; jñāna-knowledge/buddhi) • restrain knowledge in the Great Self (jñānam ātmani mahati niyacchet; ni-yam-fix down) • restrain that in the Peaceful Self (tad yacchec chānta-ātmani; śam-extinguished/quiet).
যচ্ছেদ্বাঙমনসী প্রাজ্ঞস্তদ্যচ্ছেজ্জ্ঞান আত্মনি । জ্ঞানমাত্মনি মহতি নিয়চ্ছেত্তদ্যচ্ছেচ্ছান্ত আত্মনি ॥
The Call to Awakening • Arise! Awake! (uttiṣṭhata jāgrata; ud-sthā-stand up + jāgṛ-wake up) • having obtained the boons, understand (prāpya varān nibodhata; budh-realize) • sharp as a razor’s edge (kṣurasya dhārā; kṣur-to cut/shave) • hard to cross (niśitā duratyayā; ni-śo-whet/sharpen + dur-i-difficult going) • the path is difficult (durgam pathas; dur-gam-hard to go) • the poets say (kavayo vadanti; kavi-seer/poet).
উত্তিষ্ঠত জাগ্রত প্রাপ্য বরান্নিবোধত । ক্ষুরস্য ধারা নিশিতা দুরত্যয়া দুর্গং পথস্তৎকবয়ো বদন্তি ॥
• Soundless, touchless, formless (aśabdam asparśam arūpam; a-negation of sense data) • undecaying (avyayam; vi-i-to change/spend) • tasteless, eternal, scentless (arasam nityaṃ gandhavat; rasa-essence/taste + gandha-smell) • beginningless, endless (anādy anantam; ādi-origin + anta-limit) • higher than the Great, stable (mahataḥ paraṃ dhruvam; dhruva-fixed pole) • discerning That (nicāyya; ni-ci-perceiving deeply) • one is freed from the mouth of Death (mṛtyu-mukhāt pramucyate; muc-liberation).
অশব্দমস্পর্শমরূপমব্যয়ং তথাঽরসং নিত্যমগন্ধবচ্চ যৎ । অনাদ্যনন্তং মহতঃ পরং ধ্রুবং নিচায্য তন্মৃত্যুমুলাৎ প্রমুচ্যতে ॥
Phala Sruti (Fruit of the Teaching) • The narrative of Nachiketa (nāciketam upākhyānaṃ; upa-ā-khyā-subordinate tale/episode) • related by Death (mṛtyu-proktaṃ; pra-vac-spoken) • eternal/ancient (sanātanam; sadā-always) • telling and hearing it (uktvā śrutvā ca; vac-speak + śru-hear) • the wise man is magnified (medhāvī mahīyate; medhā-wisdom + mah-glorified) • in the Brahma-world (brahma-loke; plane of Truth).
নাচিকেতমুপাখ্যানং মৃত্যুপ্রোক্তং সনাতনম্ । উত্ত্বা শ্রুত্বা চ মেধাবী ব্রহ্মলোকে মহীয়তে ॥
• Whoever recites this supreme secret (ya imaṃ paramaṃ guhyaṃ; guh-to hide) • in an assembly of Brahmins (śrāvayet brahma-saṃsadi; śru-causative + sam-sad-sitting together) • or at the time of Sraddha (prayataḥ śrāddha-kāle vā; pra-yam-pure/controlled + śrat-dhā-faith offering to ancestors) • it counts for immortality (tad ānantyāya kalpate; an-anta-endless) • counts for immortality (kalpate; kḷp-to serve/be fit).
য ইমং পরমং গুহ্যং শ্রাবয়েদ্ব্রহ্মসংসদি । প্রয়তঃ শ্রাদ্ধকালে বা তদানন্ত্যায় কল্পতে তদানন্ত্যায় কল্পত ইতি ॥
Context: The teaching shifts to the discipline of the senses (Indriya-damana) and the revelation that the individual soul (Jiva) and the Cosmic Soul (Brahman) are identical.
The Outward Turn and the Inward Gaze
[2:1:1] • The Self-Existent pierced the openings outward (parāñci khāni vyatṛṇat svayambhūḥ; parāñc-turned away/outward + tṛd-to pierce/bore) • therefore one looks outward (tasmāt parāṅ paśyati; external vision) • not inside the self (na antarātman; antar-interior) • some rare wise man (kaścid dhīraḥ; dhī-intellect/composed) • saw the Inner Self (pratyag-ātmānam aikṣad; pratyak-backward/inward + īkṣ-to see) • with reverted eyes (āvṛtta-cakṣuḥ; ā-vṛt-turned back + cakṣus-sight) • desiring immortality (amṛtatvam icchan; a-mṛta-deathless).
পরাঞ্চি খানি ব্যতৃণৎ স্বয়ম্ভূস্তস্মাৎপরাঙ পশ্যতি নান্তরাত্মন্ । কশ্চিদ্ধীরঃ প্রত্যগাত্মানমৈক্ষদাবৃত্তচক্ষুরমৃতত্বমিচ্ছন্ ॥
[2:1:2] • The childish follow outward desires (parācaḥ kāmān anuyanti bālāḥ; parāc-outgoing + bāla-immature/fool) • they go to the snare (yanti ... pāśam; pāś-trap/noose) • of widespread death (mṛtyor ... vitatasya; vi-tan-spread out/extended) • but the wise knowing immortality (dhīrā amṛtatvaṃ viditvā; vid-to know) • do not seek the stable (dhruvam ... na prārthayante; dhruva-fixed/pole star + arth-to seek) • among the unstable here (adhruveṣv iha; a-dhruva-fleeting).
পরাচঃ কামাননুযন্তি বালাস্তে মৃত্যোর্যন্তি বিততস্য পাশম্ । অথ ধীরা অমৃতত্বং বিদিত্বা ধ্রুবমধ্রুবেম্বিহ ন প্রার্থয়ন্তে ॥
The Agent of Perception
[2:1:3] • By which [one knows] form and taste (yena rūpaṃ rasaṃ; rūpa-shape + rasa-essence/flavor) • smell and sounds (gandhaṃ śabdān; sensory objects) • touches and sexual unions (sparśāṃś ca maithunān; mithuna-coupling/pair) • by this indeed one understands (etenaiva vijānāti; vi-jñā-cognizes distinctly) • what remains here? (kim atra pariśiṣyate; pari-śiṣ-to be left over) • This is indeed That (etad vai tat; the refrain of identity).
যেন রূপং রসং গন্ধং শব্দান্ স্পর্শাংশ্চ মৈথুনান্ । এতেনৈব বিজানাতি কিমত্র পরিশিষ্যতে । এতদ্বৈ তৎ ॥
[2:1:4] • The end of dream (svapnāntaṃ; svapna-sleep/dream) • and the end of waking (jāgaritāntaṃ ca; jāgṛ-to be awake) • by which one sees both (ubhau yenānupaśyati; anu-dṛś-perceives along with) • thinking the Great, Pervading Self (mahāntaṃ vibhum ātmānaṃ; vi-bhū-all-pervading lord) • the wise man grieves not (dhīro na śocati; śuc-sorrow).
স্বপ্নান্তং জাগরিতান্তং চোভৌ যেনানুপশ্যতি । মহান্তং বিভুমাত্মানং মত্বা ধীরো ন শোচতি ॥
The Honey-Eater (The Experiencer)
[2:1:5] • Who knows this honey-eater (ya imaṃ madhvadaṃ veda; madhu-honey/pleasure + ad-eat) • the living self near at hand (ātmānaṃ jīvam antikāt; jīva-vital breath/soul + antika-proximity) • Lord of what was and what will be (īśānaṃ bhūta-bhavyasya; īś-to rule) • he does not shrink away from It (na tato vijugupsate; vi-gup-to hide/protect oneself/loathe) • This is indeed That (etad vai tat).
য ইমং মধ্বদং বেদ আত্মানং জীবমন্তিকাৎ । ঈশানং ভূতভব্যস্য ন ততো বিজুগুপ্সতে । এতদ্বৈ তৎ ॥
The Cosmological Manifestation (Hiranyagarbha)
[2:1:6] • Who was born of old from Tapas (yaḥ pūrvaṃ tapaso jātam; tapas-heat/ascetic force) • was born before the waters (adbhyaḥ pūrvam ajāyata; ap-primordial waters) • entering the cave and standing (guhāṃ praviśya tiṣṭhantaṃ; sthā-remaining) • who looked out through beings (yo bhūtebhir vyapaśyata; vi-dṛś-discerned) • This is indeed That (etad vai tat).
যঃ পূর্বং তপসো জাতমদ্ভ্যঃ পূর্বমজায়ত । গুহাং প্রবিশ্য তিষ্ঠন্তং যো ভূতেভির্ব্যপশ্যত । এতদ্বৈ তৎ ॥
[2:1:7] • She who arises with Life (yā prāṇena saṃbhavaty; sam-bhū-manifests + prāṇa-vital force) • Aditi, made of divinity (aditiḥ devatāmayī; a-diti-unbound/infinite mother) • entering the cave and standing (guhāṃ praviśya tiṣṭhantīṃ) • who was born with beings (yā bhūtebhir vyajāyata; generated) • This is indeed That (etad vai tat).
যা প্রাণেন সম্ভবত্যদিতির্দেবতাময়ী । গুহাং প্রবিশ্য তিষ্ঠন্তীং যা ভূতেভির্ব্যজায়ত । এতদ্বৈ তৎ ॥
The Hidden Fire and the Solar Source
[2:1:8] • Hidden in the two fire-sticks (araṇyor nihito; araṇi-tinder wood) • Jatavedas [Fire] like a fetus (jāta-vedā garbha iva; jāta-born + vid-knower of beings) • well-nourished by pregnant women (subhṛto garbhiṇībhiḥ; su-bṛh-well supported) • day by day to be praised (dive dive īḍyo; īḍ-to laud/worship) • by the wakeful offering oblations (jāgṛvadbhir haviṣmadbhir; havis-oblation) • This is indeed That (etad vai tat).
অরণ্যোর্নিহিতো জাতবেদা গর্ভ ইব সুভৃতো গর্ভিণীভিঃ । দিৰে দিৰে ঈড্যো জাগৃবদ্ভির্হবিষ্মদ্ভির্মনুষ্যেভিরগ্নিঃ । এতদ্বৈ তৎ ॥
[2:1:9] • From whence the sun rises (yataś codeti sūryo; ud-i-goes up) • and where it goes to set (astaṃ yatra ca gacchati; asta-home/setting) • in Him all gods are fixed (taṃ devāḥ sarve arpitās; ṛ-causative/fastened) • no one goes beyond that (tadu nātyeti kaścana; ati-i-transgresses/surpasses) • This is indeed That (etad vai tat).
যতশ্চোদেতি সূর্যো অস্তং যত্র চ গচ্ছতি । তং দেবাঃ সর্বে অর্পিতাস্তদু নাত্যেতি কশ্চন । এতদ্বৈ তৎ ॥
The Unity of Existence (Non-Duality) • What is indeed here, is there (yad eveha tad amutra; amutra-in the other world) • what is there, is here (yad amutra tad anviha; anu-following/corresponding) • from death to death he goes (mṛtyoḥ sa mṛtyum āpnoti; āp-obtains) • who sees difference here (ya iha nāneva paśyati; nānā-manifoldness/diversity).
যদেবেহ তদমুত্র যদমুত্র তদন্বিহ । মৃত্যোঃ স মৃত্যুমাপ্নোতি য ইহ নানেব পশ্যতি ॥
The Mind as the Instrument of Unity • By mind alone (manasaiva; manas-mind/instrument of thought) • is this to be obtained (idam āptavyam; āp-to reach/obtain) • there is no diversity here (neha nānāsti kiñcana; nānā-manifold/different) • whatever (kiñcana; slightness) • from death to death (mṛtyoḥ sa mṛtyuṃ; cycle of mortality) • he goes (gacchati; gam-movement) • who sees difference here (ya iha nāneva paśyati; dṛś-vision of duality).
মনসৈবেদমাপ্তব্যং নেহ নানাস্তি কিঞ্চন । মৃত্যোঃ স মৃত্যুং গচ্ছতি য ইহ নানেব পশ্যতি ॥
The Thumb-Sized Person (Angushtha-Matra Purusha) • The Person of thumb size (aṅguṣṭha-mātraḥ puruṣo; aṅgu-finger + sthā-to stand) • stands in the middle of the body (madhya ātmani tiṣṭhati; sthā-abiding) • Lord of the past and future (īśāno bhūta-bhavyasya; īś-ruler) • he does not shrink away thereafter (na tato vijugupsate; vi-gup-to hide/protect/loathe) • This is indeed That (etad vai tat).
অঙ্গুষ্ঠমাত্রঃ পুরুষো মধ্য আত্মনি তিষ্ঠতি । ঈশানো ভূতভব্যস্য ন ততো বিজুগুপ্সতে । এতদ্বৈ তৎ ॥
• The Person of thumb size (aṅguṣṭha-mātraḥ puruṣo) • like a light without smoke (jyotir ivādhūmakaḥ; jyotis-flame + a-dhūma-smokeless/pure) • Lord of the past and future (īśāno bhūta-bhavyasya) • he is the same today (sa evādya; adya-now) • and also tomorrow (sa u śvaḥ; śvas-tomorrow/future) • This is indeed That (etad vai tat).
অঙ্গুষ্ঠমাত্রঃ পুরুষো জ্যোতিরিবাধূমকঃ । ঈশানো ভূতভব্যস্য স এবাদ্য স উ শ্বঃ । এতদ্বৈ তৎ ॥
The Analogy of Rainwater: Dispersion vs. Unity • As water rained (yathodakam... vṛṣṭam; udaka-water + vṛṣ-to shower) • on an inaccessible height (durge; dur-gam-hard to go/fortress) • runs apart among the mountains (parvateṣu vidhāvati; vi-dhāv-runs asunder/scatters) • so perceiving qualities as distinct (evaṃ dharmān pṛthak paśyaṃs; dharma-attributes/laws + pṛthak-separate) • he runs after them only (tān evānuvidhāvati; anu-vi-dhāv-pursues distally).
যথোদকং দুর্গে বৃষ্টং পর্বতেষু বিধাবতি । এবং ধর্মান্ পৃথক্ পশ্যংস্তানেবানুবিধাবতি ॥
• As pure water (yathodakam śuddhe; śudh-to cleanse/pure) • poured into pure (śuddham āsiktaṃ; ā-sic-to sprinkle/infuse) • becomes exactly like that (tādṛg eva bhavati; tādṛś-of that likeness/non-different) • so becomes the Self (evaṃ... ātmā bhavati; bhū-becoming) • of the silent sage who understands (muner vijānata; muni-ascetic/thinker + vi-jñā-gnosis).
যথোদকং শুদ্ধ্হে শুদ্ধমাসিক্তং তাদৃগেব ভবতি । এবং মুনের্বিজানত আত্মা ভবতি গৌতম ॥
The Ruler of the City of Eleven Gates
[2:2:1] • The city with eleven gates (puram ekādaśa-dvāram; pur-fortress/body + dvāra-door/aperture) • of the Unborn (ajasya; a-not + jan-born) • of non-crooked intelligence (avakra-cetasaḥ; a-vakra-straight/honest + cetas-consciousness) • ruling it one does not grieve (anuṣṭhāya na śocati; anu-sthā-to stand over/govern + śuc-sorrow) • and being released (vimuktaś ca; vi-muc-fully loosened) • he is truly liberated (vimucyate; passive).
পুরমেকাদশদ্বারমজস্যাবক্রচেতসঃ । অনুষ্ঠায় ন শোচতি বিমুক্তশ্চ বিমুচ্যতে । এতদ্বৈ তৎ ॥Shutterstock Explore
The Omnipresence of the Hamsa (Universal Spirit)
[2:2:2] • The Swan sitting in the pure (haṃsaḥ śuciṣad; hamsa-swan/sun/migratory soul + śuci-light/purity) • the Vasu in the interspace (vasur antarikṣasad; vasu-dweller/wealth + antarikṣa-atmosphere) • the Priest at the altar (hotā vediṣad; hotṛ-sacrificer + vedi-altar) • the Guest in the house (atithir duroṇasat; duroṇa-home/jar) • dwelling in man (nṛṣad; nṛ-men) • dwelling in the superior (varasad; vara-best) • dwelling in Truth (ṛtasad; ṛta-cosmic order) • dwelling in the ether (vyomasad; vi-oman-sky/space) • born of water (abjā; ap-water + ja-born) • born of earth (gojā; go-cow/earth) • born of Truth (ṛtajā) • born of the mountain (adrijā; adri-rock/cloud) • the Great Truth (ṛtam bṛhat; bṛh-vast).
হংসঃ শুচিষদ্বসুরন্তরিক্ষসদ্ধোতা বেদিষদতিথিদুরোণসৎ । নুষদ্বরসদৃতসদ্ব্যোমসদব্জা গোজা ঋতজা অদ্রিজা ঋতম্ বৃহৎ ॥
The Dwarf in the Middle (The Inner Life-Force)
[2:2:3] • He leads the out-breath upward (ūrdhvaṃ prāṇam unnayati; ut-nī-to lead up + prāṇa-vital air) • he casts the in-breath downward (apānaṃ pratyag asyati; apāna-downward air + as-to throw) • the Dwarf seated in the middle (madhye vāmanam āsīnaṃ; vāmana-dwarf/adorable small one) • all gods worship (viśve devā upāsate; upa-ās-to sit near/serve).
ঊর্ধ্বং প্রাণমুন্নয়ত্যপানং প্রত্যগস্যতি । মধ্যে বামনমাসীনং বিশ্বে দেবা উপাসতে ॥
[2:2:4] • Of this embodied one (asya ... dehinaḥ; dih-to smear/body owner) • slipping away (visraṃsamānasya; vi-srams-falling asunder/weakening) • being released from the body (śarīrasthasya ... vimucyamānasya; muc-liberation) • what remains here? (kim atra pariśiṣyate; pari-śiṣ-left over/residue) • This is indeed That (etad vai tat).
অস্য বিস্রংসমানস্য শরীরস্থস্য দেহিনঃ । দেহাদ্বিমুচ্যমানস্য কিমত্র পরিশিষ্যতে । এতদ্বৈ তৎ ॥
The Source of Life
[2:2:5] • Not by the out-breath (na prāṇena; instrumental) • nor by the in-breath (nāpānena; instrumental) • does any mortal live (martyo jīvati kaścana; jīv-to live) • but they live by another (itareṇa tu jīvanti; itara-other/distinct) • on which these two depend (yasminn etāv upāśritau; upa-ā-śri-to lean upon/rest).
ন প্রাণেন নাপানেন মর্ত্যো জীবতি কশ্চন । ইতরেণ তু জীবন্তি যস্মিন্নেতাবুপাশ্রিতৌ ॥
The Secret of Rebirth
[2:2:6] • Look, I will declare to you (hanta ta idaṃ pravakṣyāmi; hanta-interjection/come now + vac-speak) • this secret eternal Brahman (guhyaṃ brahma sanātanam; guh-hidden) • and how after death (yathā ca maraṇaṃ prāpya; mṛ-die) • the Self becomes (ātmā bhavati; destiny/becoming).
হন্ত ত ইদং প্রবক্ষ্যামি গুহ্যং ব্রহ্ম সনাতনম্ । যথা চ মরণং প্রাপ্য আত্মা ভবতি গৌতম ॥
[2:2:7] • Some enter a womb (yonim anye prapadyante; yoni-source/matrix + pad-to go) • for embodiment (śarīratvāya; state of having a body) • others go to the stationary (sthāṇum anye 'nusaṃyanti; sthāṇu-pillar/plant/immovable) • according to deeds (yathā karma; kṛ-action) • according to knowledge (yathā śrutam; śru-heard/learned).
যোনিমনো প্রপদ্যন্তে শরীরত্বায় দেহিনঃ । স্থাণুমনোঽনুসংযন্তি যথাকর্ম যথাশ্রুতম্ ॥
The Light in the Darkness of Sleep
[2:2:8] • He who is awake in those who sleep (ya eṣa supteṣu jāgarti; svap-sleep + jāgṛ-wake) • shaping desire after desire (kāmaṃ kāmaṃ ... nirmimāṇaḥ; nir-mā-to measure out/construct) • That indeed is the Pure (tad eva śukraṃ; śuc-bright/semen/essence) • That is Brahman (tad brahma) • That is called the Immortal (tad evāmṛtam ucyate; vac-spoken) • in It all worlds are fixed (tasmin lokāḥ śritāḥ; śri-resting) • no one goes beyond It (tadu nātyeti kaścana; ati-i-transgress).
য এষ সুপ্তেষু জাগর্তি কামং কামং পুরুষো নির্মিমমাণঃ । তদেব শুক্রং তদ্ ব্রহ্ম তদেবামৃতমুচ্যতে । তস্মিন্লোকাঃ শ্রিতাঃ সর্বে তদু নাত্যেতি কশ্চন । এতদ্বৈ তৎ ॥
The Metaphor of Immanence: Fire and Air
[2:2:9] • As the one Fire (agnir yathaiko; ag-to move tortuously/ignite) • entering the world (bhuvanaṃ praviṣṭo; bhū-becoming/existence) • becomes corresponding in form (rūpaṃ rūpaṃ pratirūpo babhūva; prati-counter/mirror + rūpa-shape) • to every form (rūpaṃ rūpaṃ; repetition implies distributive 'each') • so the One Inner Self (ekas tathā sarva-bhūtāntarātmā; antar-inner) • of all beings (sarva-bhūta; created things) • takes the form of every form (rūpaṃ rūpaṃ pratirūpo) • and is also outside (bahiś ca; transcendent).
অগ্নিযথৈকো ভুবনং প্রবিষ্টো রূপং রূপং প্রতিরূপো বভূব । একস্তথা সর্বভূতান্তরাত্মা রূপং রূপং প্রতিরূপো বহিশ্চ ॥
• As the one Air (vāyur yathaiko; vā-to blow) • entering the world (bhuvanaṃ praviṣṭo) • becomes corresponding in form (rūpaṃ rūpaṃ pratirūpo babhūva) • to every form (rūpaṃ rūpaṃ; various vessels/bodies) • so the One Inner Self (ekas tathā sarva-bhūtāntarātmā) • of all beings (sarva-bhūta) • takes the form of every form (rūpaṃ rūpaṃ pratirūpo) • and is also outside (bahiś ca; untouched).
বায়ুর্যথৈকো ভুবনং প্রবিষ্টো রূপং রূপং প্রতিরূপো বভূব । একস্তথা সর্বভূতান্তরাত্মা রূপং রূপং প্রতিরূপো বহিশ্চ ॥
The Untainted Witness • As the Sun (sūryo; sṛ-to flow/move or su-to regenerate) • the eye of the whole world (yathā sarva-lokasya cakṣur; cakṣ-to speak/see) • is not tainted (na lipyate; lip-to smear/adhere) • by the external faults of the eye (cākṣuṣair bāhya-doṣaiḥ; bahis-outside + doṣa-defect/humour) • so the One Inner Self (ekas tathā sarva-bhūtāntarātmā) • of all beings (sarva-bhūta) • is not tainted by the sorrow of the world (na lipyate loka-duḥkhena; duḥkha-suffering/bad axle) • being external to it (bāhyaḥ; transcendental).
সূর্যো যথা সর্বলোকস্য চক্ষুর্ন লিপ্যতে চাক্ষুষৈর্বাহ্যদোষৈঃ । একস্তথা সর্বভূতান্তরাত্মা ন লিপ্যতে লোকদুঃখেন বাহ্যঃ ॥
The Supreme Controller and Peace • The One Controller (eko vaśī; vaś-will/authority) • the Inner Self of all beings (sarva-bhūtāntarātmā) • who makes the one form manifold (ekaṃ rūpaṃ bahudhā yaḥ karoti; kṛ-to do/make) • the wise who perceive Him (tam ātmasthaṃ ye 'nupaśyanti dhīrāḥ; ātma-stha-standing in self + anu-dṛś-perceive continuously) • standing in the Self (ātmasthaṃ) • to them belongs eternal happiness (teṣāṃ sukhaṃ śāśvataṃ; śāśvata-perpetual) • not to others (netareṣām; na-not + itara-others).
একো বশী সর্বভূতান্তরাত্মা একং রূপং বহুধা যঃ করোতি । তমাত্মস্থং যেঽনুপশ্যন্তি ধীরাস্তেষাং সুখং শাশ্বতং নেতরেষাম্ ॥
• Eternal among the non-eternal (nityo 'nityānāṃ; ni-down/fixed vs fleeting) • Conscious among the conscious (cetanaś cetanānām; cit-to perceive/sentience) • the One among the many (eko bahūnāṃ; bahu-abundance) • who dispenses desires (yo vidadhāti kāmān; vi-dhā-distribute/ordain) • the wise who perceive Him (tam ātmasthaṃ ye 'nupaśyanti dhīrāḥ) • standing in the Self (ātmasthaṃ) • to them belongs eternal peace (teṣāṃ śāntiḥ śāśvatī; śam-quietude) • not to others (netareṣām).
নিত্যোঽনিত্যনাং চেতনশ্চেতনানামেকো বহুনাং যো বিদধাতি কামান্ । তমাত্মস্থং যেঽনুপশ্যন্তি ধীরাস্তেষাং শান্তিঃ শাশ্বতী নেতরেষাম্ ॥
The Self-Luminous Light • This is That (tad etad iti; identification) • they think (manyante; man-opine) • of the supreme indescribable happiness (anirdeśyaṃ paramaṃ sukham; nir-diś-to point out/define + parama-highest) • how may I know That (kathaṃ nu tad vijānīyām; vi-jñā-discern) • does it shine (kim u bhāti; bhā-to shine/appear) • or does it reflect (vibhāti vā; vi-intensifier or diversity).
তদেতদিতি মন্যন্তেঽনির্দেশ্যং পরমং সুখম্ । কথং নু তদ্বিজানীয়াং কিমু ভাতি বিভাতি বা ॥
• The sun does not shine there (na tatra sūryo bhāti; bhā-illumine) • nor the moon and stars (na candra-tārakam; candra-glittering/moon + tṛ-to cross/star) • these lightnings do not shine (nemā vidyuto bhānti; vi-dyut-flash asunder) • how then this fire? (kuto 'yam agniḥ; kutas-from where) • He shining, everything shines after Him (tam eva bhāntam anubhāti sarvam; anu-bhā-shine in consequence) • by His light (tasya bhāsā; bhās-lustre) • all this is illumined (sarvam idaṃ vibhāti; vi-bhā-becomes visible).
ন তত্র সূর্যো ভাতি ন চন্দ্রতারকং নেমা বিদ্যুতো ভান্তি কুতোঽয়মগ্নিঃ । তমেব ভান্তমনুভাতি সর্বং তস্য ভাসা সর্বমিদং বিভাতি ॥
The Inverted Tree of Eternity
[2:3:1] • With roots upward (ūrdhva-mūlo; ūrdhva-high/above + mūla-root/source) • and branches downward (avāk-śākha; avāc-downward/south + śākhā-limb/branch) • is this ancient Ashvattha tree (eṣo 'śvatthaḥ sanātanaḥ; a-śva-stha-not standing till tomorrow/impermanent manifestation OR horse-stand) • That indeed is the Pure (tad eva śukraṃ; śuc-bright/white essence) • That is Brahman (tad brahma; vastness) • That alone is called the Immortal (tad evāmṛtam ucyate; a-mṛta-deathless) • in It all worlds are fixed (tasmin lokāḥ śritāḥ; śri-resting/dependent) • no one goes beyond It (tadu nātyeti kaścana; ati-i-transgresses).
ঊর্ধ্বমূলোহবাক্শাখ এষোঽশ্বত্থঃ সনাতনঃ । তদেব শুক্রং তদ্ ব্রহ্ম তদেবামৃতমুচ্যতে । তস্মিন্লোকাঃ শ্রিতাঃ সর্বে তদু নাত্যেতি কশ্চন । এতদ্বৈ তৎ ॥
The Great Fear (Divine Law)
[2:3:2] • Whatever there is (yad idaṃ kiñca; totality) • the whole universe (jagat sarvaṃ; gam-moving world) • moving in the Life-Force (prāṇa ejati; ej-to tremble/vibrate) • having come forth (niḥsṛtam; nis-sṛ-flowed out) • a great fear (mahad bhayaṃ; bhī-dread) • an upraised thunderbolt (vajram udyatam; vajra-diamond/lightning + ud-yam-lifted) • those who know this (ya etad vidur; vid-to know) • become immortal (amṛtās te bhavanti; bhū-become).
যদিদং কিঞ্চ জগৎসর্বং প্রাণ এজতি নিঃসৃতম্ । মহদ্ভয়ং বজ্রমুদ্যতং য এতদ্বিদুরমৃতাস্তে ভবন্তি ॥
[2:3:3] • From fear of Him (bhayād asya; bhayā-fear) • Fire burns (agnis tapati; tap-heats) • from fear (bhayāt) • the Sun burns (tapati sūryaḥ; sūrya-solar orb) • from fear run Indra and Vayu (indraś ca vāyuś ca; storm and wind gods) • and Death, the fifth (mṛtyur dhāvati pañcamaḥ; dhāv-runs).
ভয়াদস্যাগ্নিস্তপতি ভয়াৎতপতি সূর্যঃ । ভয়াদিন্দ্রশ্চ বায়ুশ্চ মৃত্যুর্ধাবতি পঞ্চমঃ ॥
The Urgency of Realization
[2:3:4] • If one is able (iha ced aśakad; śak-capable) • to know here (boddhuṃ; budh-awaken/understand) • before the falling of the body (prāk śarīrasya visrasaḥ; vi-srams-collapse/decay) • then one is liberated (implied context) • if not, for embodiment (śarīratvāya; body-state) • in the worlds of creation (sargeṣu lokeṣu; sṛj-emission/creation) • he is fitted (kalpate; kḷp-prepared/designed).
ইহ চেদশকদ্বোদ্ধুং প্রাক্ শরীরস্য বিস্রসঃ । ততঃ সর্গেষু লোকেষু শরীরত্বায় কল্পতে ॥
[2:3:5] • As in a mirror (yathādarśe; ā-dṛś-looking glass) • so in the self (tathātmani; clear reflection) • as in a dream (yathā svapne; svap-sleep) • so in the World of Fathers (tathā pitṛ-loke; pitṛ-ancestors) • as in water (yathāpsu; ap-water) • perceived indistinctly (parīva dadṛśe; pari-dṛś-seen around/vaguely) • so in the World of Gandharvas (tathā gandharva-loke; celestial musicians) • as shade and light (chāyā-tapayor iva; chāyā-shadow + ātapa-sunshine) • so in the World of Brahman (tathā brahma-loke; brahma-absolute).
যথাদর্শে তথাত্মনি যথা স্বপ্নে তথা পিতৃলোকে । যথাপ্সু পরীব দদৃশে তথা গন্ধর্বলোকে ছায়াতপয়োরিব ব্রহ্মলোকে ॥
The Hierarchy of Being (Revisited)
[2:3:6] • The separate nature of the senses (indriyāṇāṃ pṛthag-bhāvam; pṛthak-distinct + bhāva-being/origin) • and their rising and setting (udayāstamayau ca yat; ud-i-rise + asta-set) • knowing them as separate (pṛthag utpadyamānānāṃ; ut-pad-arising separately) • the wise man does not grieve (matvā dhīro na śocati; man-reflecting).
ইন্দ্রিয়াণাং পৃথগভাবমুদয়াস্তময়ৌ চ যৎ । পৃথগুৎপদ্যমানানাং মত্বা ধীরো ন শোচতি ॥
[2:3:7] • Higher than the senses is the mind (indriyebhyaḥ paraṃ mano; manas-deliberation) • higher than the mind is the intellect (manasas sattvam uttamam; sattva-essence/buddhi + ut-tama-highest) • higher than the intellect is the Great Self (sattvād adhi mahān ātmā; adhi-above) • higher than the Great is the Unmanifest (mahato 'vyaktam avyayam; a-vi-añj-unmanifest + a-vi-i-undecaying).
ইন্দ্রিযেভ্যঃ পরং মনো মনসঃ সত্ত্বমুত্তমম্ । সত্ত্বাদধি মহানাত্মা মহতোঽব্যক্তমব্যয়ম্ ॥
[2:3:8] • Higher than the Unmanifest is the Person (avyaktāt tu paraḥ puruṣo; puruṣa-cosmic man) • all-pervading (vyāpako; vi-āp-pervading) • and indeed without sign (aliṅga eva ca; a-liṅga-markless/subtle body-less) • knowing whom (yaṃ jñātvā; jñā-gnosis) • the creature is liberated (mucyate jantuḥ; muc-freed + jan-born being) • and attains immortality (amṛtatvaṃ ca gacchati; gam-goes to).
অব্যক্তাত্তু পরঃ পুরুষো ব্যাপকোহলিঙ্গ এব চ । যং জ্ঞাত্বা মুচ্যতে জন্তুরমৃতত্বং চ গচ্ছতি ॥
The Method of Yoga
[2:3:9] • His form does not stand (na saṃdṛśe tiṣṭhati rūpam asya; sam-dṛś-field of vision) • no one sees Him with the eye (na cakṣuṣā paśyati kaścanainam; cakṣus-physical eye) • by the heart, by the thought (hṛdā manīṣā; hṛd-heart + man-thought/control) • by the mind He is apprehended (manasābhikḷpto; abhi-kḷp-conceived/framed) • those who know this (ya etad vidur; vid-to know) • become immortal (amṛtās te bhavanti).
ন সন্দৃশে তিষ্ঠতি রূপমস্য ন চক্ষুষা পশ্যতি কশ্চনৈনম্ । হৃদ মনীষা মনসাভিক্লৃপ্তো য এতদ্বিদুরমৃতাস্তে ভবন্তি ॥
• When the five knowledges (yadā pañca... jñānāni; jñāna-sense perceptions) • stand still with the mind (avatiṣṭhante manasā saha; ava-sthā-stand down/cease) • and the intellect does not strive (buddhiś ca na viceṣṭati; vi-ceṣṭ-to stir/act) • that they call the highest state (tām āhuḥ paramāṃ gatim; gam-goal).
যদা পঞ্চাবতিষ্ঠন্তে জ্ঞানানি মনসা সহ । বুদ্ধিশ্চ ন বিচেষ্টতি তামাহুঃ পরমাং গতিম্ ॥
• This they consider to be Yoga (tāṃ yogam iti manyante; yuj-union/yoking) • the steady holding of the senses (sthirām indriya-dhāraṇām; sthira-firm + dhṛ-holding) • then one becomes undistracted (apramattas tadā bhavati; a-pra-mad-not negligent/heedful) • for Yoga comes and goes (yogo hi prabhavāpyayau; pra-bhava-origin + apyaya-dissolution/end).
তাং যোগমিতি মন্যন্তে স্থিরামিন্দ্রিয়ধারণাম্ । অপ্রমত্তস্তদা ভবতি যোগো হি প্রভবাপ্যয়ৌ ॥
The Revelation of "Is-ness" (Asti) • Not by speech (naiva vācā; vāc-word) • not by mind (na manasā) • not by sight can He be obtained (prāptuṃ śakyo na cakṣuṣā; śak-possible + āp-reach) • how is He comprehended (katham upalabhyate; upa-labh-apprehend) • except by saying "He is" (anyatra astīti bruvataḥ; as-to be + brū-saying).
নৈব বাচা ন মনসা প্রাপ্তুং শক্যো ন চক্ষুষা । অস্তীতি ব্রুবতোহন্যত্র কথমুপলভ্যতে ॥
• He should be apprehended as "He is" (astīty evopalabdhavyas; asti-existence) • and by the real nature of both (tattva-bhāvena cobhayoḥ; tad-tva-that-ness/essence + ubhaya-both [manifest and unmanifest]) • when He is apprehended as "He is" (astīty evopalabdhasya; realized existence) • His real nature becomes clear (tattva-bhāvaḥ prasīdati; pra-sad-becomes gracious/clear).
অস্তীত্যেবোপলব্ধব্যস্তত্ত্বভাবেন চোভয়োঃ । অস্তীত্যেবোপলব্ধস্য তত্ত্বভাবঃ প্রসীদতি ॥
The Physiology of Liberation • When they are cut off (yadā... pramucyante; pra-muc-liberated/fall away) • all desires clinging to the heart (sarve kāmā... ye 'sya hṛdi śritāḥ; śri-lodged) • then the mortal becomes immortal (atha martyo 'mṛto bhavaty; transformation) • here he attains Brahman (atra brahma samaśnute; sam-aś-to enjoy/attain fully).
যদা সর্বে প্রমুচ্যন্তে কামা যেহস্য হৃদি শ্রিতাঃ । অথ মর্ত্যোহমৃতো ভবত্যত্র ব্রহ্ম সমশ্নুতে ॥
• When they are pierced (yadā... bhidyante; bhid-to break/rend) • all the knots of the heart here (sarve hṛdayasya granthayaḥ; hṛdaya-heart + granthi-knot/ignorance) • then the mortal becomes immortal (atha martyo 'mṛto bhavaty) • such is the instruction (etāvad anuśāsanam; anu-śās-teaching/command).
যদা সর্বে ভিদ্যন্তে হৃদয়স্যেহ গ্রন্থয়ঃ । অথ মর্ত্যোহমৃতো ভবত্যেতাবদনুশাসনম্ ॥
• A hundred and one (śataṃ caikā ca; śata-100 + eka-1) • are the channels of the heart (hṛdayasya nāḍyaḥ; nāḍī-nerve/tubular vessel) • of them one goes to the crown (tāsāṃ mūrdhānam abhiniḥsṛtaikā; mūrdhan-head + abhi-nis-sṛ-goes out towards) • going up by that (tayordhvam āyann; i-going) • one goes to immortality (amṛtatvam eti; eti-goes) • the others serve for departing in all directions (viṣvaṅṅ anyā utkramaṇe bhavanti; viṣvak-diverse/everywhere + ut-kram-going out/death).
শতং চৈকা চ হৃদয়স্য নাড্যস্তাসাং মূর্ধানমভিনিঃসৃতৈকা । তয়োর্ধ্বমায়ন্নমৃতত্বমেতি বিষ্বঙ্ঙন্যা উৎক্রমণে ভবন্তি ॥
Conclusion: The Extraction of the Self • The Person of thumb size (aṅguṣṭha-mātraḥ puruṣo; aṅgu-finger) • the Inner Self (antarātmā) • always seated in the heart of beings (sadā janānāṃ hṛdaye saṃniviṣṭaḥ; sam-ni-viś-seated firmly) • one should draw him out (taṃ svāc charīrāt pravṛhet; vṛh-to tear/pull out) • from one's own body (svāt śarīrāt; ablative) • like the reed from the munja grass (muñjād iveṣīkāṃ; muñja-sedge/grass + iṣīkā-stalk/pith) • with firmness (dhairyeṇa; dhīra-steady) • know him as the Pure, the Immortal (taṃ vidyāc chukram amṛtaṃ; vid-know).
অঙ্গুষ্ঠমাত্রঃ পুরুষোঽন্তরাত্মা সদা জনানাং হৃদয়ে সন্নিবিষ্টঃ । তং স্বাচ্ছরীরাৎপ্রবৃহেদমুঞ্জাদিবেষীকাং ধৈর্যেণ । তং বিদ্যাচ্ছুক্রমমৃতং তং বিদ্যাচ্ছুক্রমমৃতমিতি ॥
• Death having declared this (mṛtyu-proktāṃ; pra-vac-proclaimed) • Nachiketa having obtained (naciketo... labdhvā; labh-attained) • this knowledge (etāṃ vidyām; vidyā-science/gnosis) • and the whole rule of Yoga (yoga-vidhiṃ ca kṛtsnam; vidhi-rule/method + kṛtsna-entire) • attained Brahman (brahma-prāpto; āp-reached) • became free from dust and death (virajo 'bhūd vimṛtyur; vi-rajas-passionless/pure + vi-mṛtyu-deathless) • so also will another (anyo 'py evaṃ; anya-other) • who knows the spiritual law (yo vidadhyātmam; vid-knower + adhyātma-concerning the Self).
মৃত্যুপ্রোক্তাং নচিকেতোহথ লব্ধ্বা বিদ্যামেতাং যোগবিধুং চ কৃৎস্নম্ । ব্রহ্মপ্রাপ্তো বিরজোঽভূদ্বিমৃত্যুরন্যোহপ্যেবং যো বিদধ্যাত্মমেব ॥
Etymological & Thematic Glossary
Here is the philological apparatus for the key terms encountered in the Katha Upanishad. These terms constitute the technical vocabulary of early Vedanta.
1. Nāchiketa (নাচিকেত)
Etymology: Not-perceived (na, negation + ciketa, perf. of kit, to know/perceive). Alternatively, "That which is not decay" (na + a-ciketa).
Theological Context: The name implies one who seeks what is not immediately visible to the senses (the Hidden Reality). In the ritual context, it refers to the specific configuration of the Fire Altar that bridges Heaven and Earth.
Key Verse: [1:1:1]
2. Sāmparāya (সাম্পরায়)
Etymology: Complete going away / The Great Transition (sam, intensifier/fully + para, beyond/other side + i, to go).
Theological Context: Refers specifically to the state after death or the eschatological reality. Unlike simple death (mṛtyu), sāmparāya implies the final transition that determines one's existential status—liberation or rebirth.
Key Verse: [1:2:6],
3. Śreyas & Preyas (শ্রেয়ঃ ও প্রেয়ঃ)
Etymology (Śreyas): More resplendent / Superior (comparative of śrī, light/splendor/fortune).
Etymology (Preyas): Dearer / More pleasant (comparative of prī, to please/love).
Theological Context: The fundamental ethical dichotomy. Preyas is the path of immediate gratification (hedonism) leading to cyclical rebirth. Śreyas is the path of ultimate good (salvation) leading to immortality.
Key Verse: [1:2:1-2]
4. Adhyātma-Yoga (অধ্যাত্মযোগ)
Etymology: Yoking concerning the Self (adhi, over/pertaining to + ātman, self + yuj, to join/unite/focus).
Theological Context: The method of meditation described by Yama. It involves withdrawing the senses into the mind, mind into intellect, and intellect into the Great Self. It is the primitive form of Classical Yoga involving introversion (pratyāhāra).
Key Verse:
5. Aṅguṣṭha-mātra (অঙ্গুষ্ঠমাত্র)
Etymology: Thumb-measured (aṅguṣṭha, thumb + mātra, measure/dimension).
Theological Context: A mystic visualization of the Purusha (Self) dwelling in the cavity of the heart (hṛdaya-ākāśa). It signifies that the Infinite appears finite to fit within the human vessel for the sake of meditation.
Key Verse:
6. Ratha-Kalpanā (রথকল্পনা)
Etymology: Chariot-Imagery (ratha, vehicle/chariot + kalpanā, construction/imagination).
Theological Context: The central allegory of the Upanishad. The body is the vehicle for the Atman (rider), driven by the Buddhi (intellect), using the Manas (mind) as reins to control the Indriyas (senses/horses).
Key Verse: [1:3:3-4]
7. Aśvattha (অশ্বত্থ)
Etymology: Where the horse stands (aśva-horse + stha-stand) OR Not standing until tomorrow (a, not + śva, tomorrow + stha, standing).
Theological Context: The Cosmic Tree representing Samsara (manifest existence). Its roots are above (in Brahman) and branches below (in the physical world). The "not standing tomorrow" etymology highlights the fleeting, impermanent nature of the world.
Key Verse: [2:3:1]
8. Setu (সেতু)
Etymology: dam / bridge / bond (si, to bind/fasten).
Theological Context: The bridge connecting the mortal world to the immortal. The Nāchiketa fire is the ritual bridge; the knowledge of Brahman is the gnostic bridge to the "Fearless Shore" (abhayam pāram).
Key Verse: [1:3:2]
Next Step: With the Katha Upanishad fully translated and indexed, we can proceed to the next text.
Please choose your preferred text to begin:
Isha Upanishad: (Short, dense, reconciling Action and Knowledge).
Mandukya Upanishad: (The analysis of OM and the four states of consciousness).
Chandogya Upanishad: (Selected sections, e.g., the "Thou Art That" instruction).
Bhagavad Gita: (Chapter 1 or 2).