Katha Upanishad

Shanti Patha (Krishna Yajurveda)

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ।। ॐ शान्तिः शान्तिः शान्तिः ।।

oṃ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvi nāvadhītamastu | mā vidviṣāvahai || oṃ śāntiḥ śāntiḥ śāntiḥ ||

May we two be protected together. May we two be nourished together. May we two work together with vigor. May what we study be luminous. May we not quarrel with each other. Om peace, peace, peace.

Mantra 1

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

oṃ uśanha vai vājaśravasaḥ sarvavedasaṃ dadau | tasya ha naciketā nāma putra āsa || 1.1.1 ||

Vajasravasa, desiring a reward, gave away all he possessed. He had a son named Naciketas.

Mantra 2

तं ह कुमारं सन्तं दक्षिणासु नीयमानासु श्रद्धाविवेश सोऽमन्यत ।। १.१.२ ।।

taṃ ha kumāraṃ santaṃ dakṣiṇāsu nīyamānāsu śraddhāviveśa so'manyata || 1.1.2 ||

As the gifts were being led away, faith entered the boy Naciketas and he reflected:

Mantra 3

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः । आनन्दा नाम ते लोकास्तान्स गच्छति ता ददत् ।। १.१.३ ।।

pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ | ānandā nāma te lokāstānsa gacchati tā dadat || 1.1.3 ||

Those cows whose water has been drunk, whose grass has been eaten, whose milk has been drawn, who are worn out: one who gives such cows goes to joyless worlds.

Mantra 4

स होवाच पितरं तात कस्मै मां दास्यसीति । द्वितीयं तृतीयं तं होवाच मृत्यवे त्वा ददामीति ।। १.१.४ ।।

sa hovāca pitaraṃ tāta kasmai māṃ dāsyasīti | dvitīyaṃ tṛtīyaṃ taṃ hovāca mṛtyave tvā dadāmīti || 1.1.4 ||

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

Mantra 5

बहूनामेमि प्रथमो बहूनामेमि मध्यमः । किं स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ।। १.१.५ ।।

bahūnāmemi prathamo bahūnāmemi madhyamaḥ | kiṃ svidyamasya kartavyaṃ yanmayā'dya kariṣyati || 1.1.5 ||

Naciketas thought: Among many I stand first; among many I stand in the middle. What work of Yama's will I perform today?

Mantra 6

अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ।। १.१.६ ।।

anupaśya yathā pūrve pratipaśya tathā'pare | sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ || 1.1.6 ||

Look how it was with those who came before; look how it is with those who come after. A mortal ripens like grain and like grain is born again.

Mantra 7

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । तस्यैतां शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ।। १.१.७ ।।

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān | tasyaitāṃ śāntiṃ kurvanti hara vaivasvatodakam || 1.1.7 ||

A brahmin guest enters the house as the all-consuming fire. For his peace bring water, O Vaivasvata.

Mantra 8

आशाप्रतीक्षे संगतं सूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् । एतद्वृङ्क्ते पुरुषस्यालपमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ।। १.१.८ ।।

āśāpratīkṣe saṃgataṃ sūnṛtāṃ ceṣṭāpūrte putrapaśūṃśca sarvān | etadvṛṅkte puruṣasyālapamedhaso yasyānaśnanvasati brāhmaṇo gṛhe || 1.1.8 ||

Hope and expectation, good company and pleasant speech, sacrifices and gifts, sons and cattle: all these are taken from the foolish man in whose house a brahmin guest stays without eating.

Mantra 9

तिस्रो रात्रीर्यदवात्सीर्गृहे मेऽनशन् ब्रह्मन्नतिथिर्नमस्यः । नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ।। १.१.९ ।।

tisro rātrīryadavātsīrgṛhe me'naśan brahmannatithirnamasyaḥ | namaste'stu brahman svasti me'stu tasmātprati trīnvarānvṛṇīṣva || 1.1.9 ||

O brahmin, you are a guest worthy of honor; you stayed three nights in my house without eating. O brahmin, I bow to you; may good come to me. Choose three boons.

Mantra 10

शान्तसंकल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो मा अभि मृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे ।। १.१.१० ।।

śāntasaṃkalpaḥ sumanā yathā syādvītamanyurgautamo mā abhi mṛtyo | tvatprasṛṣṭaṃ mā'bhivadetpratīta etattrayāṇāṃ prathamaṃ varaṃ vṛṇe || 1.1.10 ||

May my father Gautama be calm in mind, good-natured and free of anger, O Death. When released by you, may he receive me with gladness: this is the first of the three boons I ask.

Mantra 11

यथा पुरस्ताद्भवितां प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः । सुखं रात्रीः शयिता वीतमन्युस्त्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम् ।। १.१.११ ।।

yathā purastādbhavitāṃ pratīta auddālakirāruṇirmatprasṛṣṭaḥ | sukhaṃ rātrīḥ śayitā vītamanyustvāṃ dadṛśivānmṛtyumukhātpramuktam || 1.1.11 ||

Yama said: Auddalaki, the son of Aruni, released by me, will be as before, will sleep soundly through the nights, free of anger, and will rejoice to see you freed from the mouth of Death.

Mantra 12

स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वाऽशनायापिपासे शोकातिगो मोदते स्वर्गलोके ।। १.१.१२ ।।

svarge loke na bhayaṃ kiñcanāsti na tatra tvaṃ na jarayā bibheti | ubhe tīrtvā'śanāyāpipāse śokātigo modate svargaloke || 1.1.12 ||

In the world of heaven there is no fear; you are not there, nor is old age feared. Having crossed both hunger and thirst, free from sorrow, one rejoices in the world of heaven.

Mantra 13

स त्वमग्निं स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वं श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण ।। १.१.१३ ।।

sa tvamagniṃ svargyamadhyeṣi mṛtyo prabrūhi tvaṃ śraddadhānāya mahyam | svargalokā amṛtatvaṃ bhajanta etaddvitīyena vṛṇe vareṇa || 1.1.13 ||

You, O Death, know the fire that leads to heaven. Teach me, who have faith. The worlds of heaven reach deathlessness through it: this I ask as my second boon.

Mantra 14

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

pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan | anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām || 1.1.14 ||

Yama said: I will tell you and you shall hear it, O Naciketas, knowing this fire that leads to heaven. Know it as the path to infinite worlds and their foundation, set in the cave of the heart.

Mantra 15

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवददयथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः ।। १.१.१५ ।।

lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā | sa cāpi tatpratyavadadayathoktaṃ athāsya mṛtyuḥ punarevāha tuṣṭaḥ || 1.1.15 ||

Yama told him that primal fire: what bricks, how many and how arranged. Naciketas repeated it back exactly as told. Then Yama, pleased, spoke again:

Mantra 16

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भवितायमग्निः श्रृङ्कां चेमामनेकरूपां गृहाण ।। १.१.१६ ।।

tamabravītprīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ | tavaiva nāmnā bhavitāyamagniḥ śrṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa || 1.1.16 ||

The great-souled Yama said, well pleased: I grant you another boon here today. This fire shall bear your name alone. Take this garland of many forms as well.

Mantra 17

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

triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū | brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemāṃ śāntimatyantameti || 1.1.17 ||

The one who performs the three Naciketa fires, who knows the three unions and does the three works, crosses birth and death. Knowing the god born of Brahman and worthy of worship, one attains final peace.

Mantra 18

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाञ्चिनुते नाचिकेतम् । स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ।। १.१.१८ ।।

triṇāciketastrayametadviditvā ya evaṃ vidvāñcinute nāciketam | sa mṛtyupāśānpurataḥ praṇodya śokātigo modate svargaloke || 1.1.18 ||

The one who thus knowing all three builds the Naciketa fire: having put aside the snares of death in advance, free from sorrow, that one rejoices in the world of heaven.

Mantra 19

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व ।। १.१.१९ ।।

eṣa te'gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa | etamagniṃ tavaiva pravakṣyanti janāsaḥ tṛtīyaṃ varaṃ naciketo vṛṇīṣva || 1.1.19 ||

Yama said: This is your heavenly fire, Naciketas, which you asked for as your second boon. People will call this fire by your name alone. Ask now your third boon.

Mantra 20

येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ।। १.१.२० ।।

yeyaṃ prete vicikitsā manuṣye'stītyeke nāyamastīti caike | etadvidyāmanuśiṣṭastvayā'haṃ varāṇāmeṣa varastṛtīyaḥ || 1.1.20 ||

Naciketas said: There is this doubt about what happens after a person dies: some say he exists, some say he does not. I want to know this, taught by you. This is the third of the boons.

Mantra 21

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

devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ | anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam || 1.1.21 ||

Yama said: Even the gods had doubts about this long ago; this subtle truth is not easily known. Choose another boon, Naciketas. Do not press me; release me from this.

Mantra 22

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

devairatrāpi vicikitsitaṃ kila tvaṃ ca mṛtyo yanna sujñeyamāttha | vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit || 1.1.22 ||

Naciketas said: You yourself say, O Death, that even the gods doubted this and it is not easily known. No other teacher like you can be found. No other boon is equal to this one.

Mantra 23

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून्हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ।। १.१.२३ ।।

śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūnhastihiraṇyamaśvān | bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi || 1.1.23 ||

Yama said: Ask for sons and grandsons who shall live a hundred years, many cattle, elephants, gold and horses. Ask for a great tract of earth. Live yourself as many years as you wish.

Mantra 24

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

etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca | mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi || 1.1.24 ||

If you think any boon equals this, ask for wealth and a long life. Be great on this vast earth, Naciketas. I will make you the enjoyer of all desires.

Mantra 25

ये ये कामा दुर्लभा मर्त्यलोके सर्वान्कामाँश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः ।। १.१.२५ ।।

ye ye kāmā durlabhā martyaloke sarvānkāmāṃśchandataḥ prārthayasva | imā rāmāḥ sarathāḥ satūryā na hīdṛśā lambhanīyā manuṣyaiḥ | ābhirmatprattābhiḥ paricārayasva naciketo maraṇaṃ mā'nuprākṣīḥ || 1.1.25 ||

Ask freely for whatever desires are hard to obtain in the mortal world. These lovely women with chariots and music: such are not won by mortals. Be served by these I give you, Naciketas. Do not ask about death.

Mantra 26

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

śvobhāvā martyasya yadantakaitatsarvendriyāṇāṃ jarayanti tejaḥ | api sarvaṃ jīvitamalpameva tavaiva vāhāstava nṛtyagīte || 1.1.26 ||

Naciketas said: O Death, all these last only until tomorrow; they wear out the power of every sense. All of life is short. Keep your vehicles, your dances and your songs.

Mantra 27

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

na vittena tarpaṇīyo manuṣyo lapsyāmahe vittamadrākṣma cettvā | jīviṣyāmo yāvadīśiṣyasi tvaṃ varastu me varaṇīyaḥ sa eva || 1.1.27 ||

A man is not satisfied by wealth. If we have seen you, we shall have wealth. We shall live as long as you hold sway. That same boon is the one I must ask for.

Mantra 28

अजीर्यतामप्तानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदानतिदीर्घे जीविते को रमेत ।। १.१.२८ ।।

ajīryatāmaptānāmupetya jīryanmartyaḥ kvadhaḥsthaḥ prajānan | abhidhyāyanvarṇaratipramodānatidīrghe jīvite ko rameta || 1.1.28 ||

A mortal who has come to the presence of the ageless immortals, knowing what he is and where, brooding on beauty and pleasure: who could delight in a life that goes on and on?

Mantra 29

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

yasminnidaṃ vicikitsanti mṛtyo yatsāmparāye mahati brūhi nastat | yo'yaṃ varo gūḍhamanupraviṣṭo nānyaṃ tasmānnaciketā vṛṇīte || 1.1.29 ||

O Death, tell us that which is in doubt, what lies in the great beyond. Naciketas chooses no other boon but this one that has entered so deep into mystery.

Mantra 1

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

anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣaṃ sinītaḥ | tayoḥ śreya ādadānasya sādhu bhavati hīyate'rthādya u preyo vṛṇīte || 1.2.1 ||

The good (shreyas) and the pleasant (preyas) are different; they bind a person toward different ends. Good comes to the one who takes up the good; the one who chooses the pleasant falls short of the true aim.

Mantra 2

श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ।। १.२.२ ।।

śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ | śreyo hi dhīro'bhi preyaso vṛṇīte preyo mando yogakṣemādvṛṇīte || 1.2.2 ||

Both the good and the pleasant come to a person. The wise one, examining them, distinguishes between the two. The wise one chooses the good over the pleasant; the dull one chooses the pleasant for the sake of ease and gain.

Mantra 3

स त्वं प्रियान्प्रियरूपाँश्च कामान् अभिध्यायन्नचिकेतोऽत्यसराक्षीः । नैतां सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ।। १.२.३ ।।

sa tvaṃ priyānpriyarūpāṃśca kāmān abhidhyāyannaciketo'tyasarākṣīḥ | naitāṃ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ || 1.2.3 ||

You, Naciketas, after reflecting on desires that are pleasant and on things that look pleasant, have let them go. You have not fallen into the chain made of wealth in which so many people sink.

Mantra 4

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

dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā | vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo'lolupanta || 1.2.4 ||

What is known as ignorance and what is known as knowledge: these two go in opposite directions and are far apart. I see Naciketas as one who desires knowledge; the many pleasures did not pull you away.

Mantra 5

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ।। १.२.५ ।।

avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ | dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ || 1.2.5 ||

Living within ignorance, thinking themselves wise and learned, those fools go wandering around like the blind led by the blind.

Mantra 6

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

na sāmparāyaḥ pratibhāti bālaṃ pramādyantaṃ vittamohena mūḍham | ayaṃ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me || 1.2.6 ||

The beyond does not shine before the childish one who is heedless and deluded by wealth. Thinking 'this world is, the next is not,' that one falls under my power again and again.

Mantra 7

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

śravaṇāyāpi bahubhiryo na labhyaḥ śṛṇvanto'pi bahavo yaṃ na vidyuḥ | āścaryo vaktā kuśalo'sya labdhā āścaryo jñātā kuśalānuśiṣṭaḥ || 1.2.7 ||

This is not available to be heard by many; even hearing it, many do not know it. Wonderful is the one who teaches it, skillful the one who finds it; wonderful is the one who knows it, taught by a master.

Mantra 8

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

na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ | ananyaprokte gatiratra nāsti aṇīyānhyatarkyamaṇupramāṇāt || 1.2.8 ||

Taught by a lesser person this is not easily known, however much one thinks about it. There is no reaching it unless taught by one who knows; it is subtler than the subtle and not reachable by reasoning.

Mantra 9

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

naiṣā tarkeṇa matirāpaneyā proktānyenaiva sujñānāya preṣṭha | yāṃ tvamāpaḥ satyadhṛtirbatāsi tvādṛṅno bhūyānnaciketaḥ praṣṭā || 1.2.9 ||

This understanding is not reached by reasoning; it is well known only when taught by another who knows. You are steadfast in truth. May we have more questioners like you, Naciketas.

Mantra 10

जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । ततो मया नाचिकेतश्चितोऽग्निः अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ।। १.२.१० ।।

jānāmyahaṃ śevadhirityanityaṃ na hyadhruvaiḥ prāpyate hi dhruvaṃ tat | tato mayā nāciketaścito'gniḥ anityairdravyaiḥ prāptavānasmi nityam || 1.2.10 ||

Yama said: I know that wealth is a treasure that is impermanent; the permanent is not reached by the impermanent. So I built the Naciketa fire and through impermanent means have reached what is permanent.

Mantra 11

कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारम् । स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यसराक्षीः ।। १.२.११ ।।

kāmasyāptiṃ jagataḥ pratiṣṭhāṃ kratorānantyamabhayasya pāram | stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo'tyasarākṣīḥ || 1.2.11 ||

The fulfilment of desire, the foundation of the world, the endlessness of sacrifice, the far shore beyond fear, the footing of the great and widely praised hymn: seeing all this, Naciketas, you stood firm and let it go.

Mantra 12

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

taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam | adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti || 1.2.12 ||

That which is hard to see, hidden, entered into the cave, placed in the cave, set in a difficult place, ancient: knowing that god through the yoga of the Self, the wise one leaves behind both joy and sorrow.

Mantra 13

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य । स मोदते मोदनीयं हि लब्ध्वा विवृतं सद्म नचिकेतसं मन्ये ।। १.२.१३ ।।

etacchrutvā samparigṛhya martyaḥ pravṛhya dharmyamaṇumetamāpya | sa modate modanīyaṃ hi labdhvā vivṛtaṃ sadma naciketasaṃ manye || 1.2.13 ||

Hearing this and grasping it well, drawing out and reaching this subtle righteous one, a mortal rejoices, having gained what is truly worth rejoicing about. I see Naciketas as one whose house is open.

Mantra 14

अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ।। १.२.१४ ।।

anyatra dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt | anyatra bhūtācca bhavyācca yattatpaśyasi tadvada || 1.2.14 ||

That which is other than dharma, other than adharma, other than what has been done and not done, other than what was and what will be: that which you see, speak of that.

Mantra 15

सर्वे वेदा यत्पदमामनन्ति तपाँसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत् ।। १.२.१५ ।।

sarve vedā yatpadamāmananti tapāṃsi sarvāṇi ca yadvadanti | yadicchanto brahmacaryaṃ caranti tatte padaṃ saṃgraheṇa bravīmyomityetat || 1.2.15 ||

The goal that all the Vedas speak of, that all austerities declare, that people practise celibacy desiring: that goal I tell you briefly: it is Om.

Mantra 16

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

etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param | etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat || 1.2.16 ||

This very syllable is Brahman; this very syllable is the highest. Knowing this syllable, whatever one wishes, one gets.

Mantra 17

एतदालम्बनं श्रेष्ठमेतदालम्बनं परम् । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ।। १.२.१७ ।।

etadālambanaṃ śreṣṭhametadālambanaṃ param | etadālambanaṃ jñātvā brahmaloke mahīyate || 1.2.17 ||

This support is the best support; this support is the highest. Knowing this support, one is exalted in the world of Brahman.

Mantra 18

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

na jāyate mriyate vā vipaścinnāyaṃ kutaścinna babhūva kaścit | ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre || 1.2.18 ||

The knowing one is not born and does not die; it did not come from anywhere and nothing made it. Unborn, eternal, everlasting, ancient: it is not killed when the body is killed.

Mantra 19

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

hantā cenmanyate hantuṃ hataścenmanyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate || 1.2.19 ||

If the killer thinks he kills and if the killed thinks he is killed, neither of them knows. This one does not kill and is not killed.

Mantra 20

अणोरणीयान्महतो महीयानात्माऽस्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ।। १.२.२० ।।

aṇoraṇīyānmahato mahīyānātmā'sya jantornihito guhāyām | tamakratuḥ paśyati vītaśoko dhātuprasādānmahimānamātmanaḥ || 1.2.20 ||

The Self is subtler than the subtle and greater than the great, hidden in the cave of this living being. Free from desire, through the grace of the senses at rest, one who is free of sorrow sees the glory of the Self.

Mantra 21

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

āsīno dūraṃ vrajati śayāno yāti sarvataḥ | kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati || 1.2.21 ||

Sitting still it travels far; lying down it goes everywhere. Who other than I is fit to know that god who is both joyful and beyond joy?

Mantra 22

अशरीरं शरीरेष्वनवस्थेष्ववस्थितम् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ।। १.२.२२ ।।

aśarīraṃ śarīreṣvanavastheṣvavasthitam | mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati || 1.2.22 ||

Bodiless among bodies, stable among the unstable: knowing the Self as great and all-pervading, the wise one does not grieve.

Mantra 23

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनूं स्वाम् ।। १.२.२३ ।।

nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute tanūṃ svām || 1.2.23 ||

This Self is not reached by teaching, not by intellect, not by much hearing. It is reached by the one whom this Self itself chooses. To that one the Self reveals its own form.

Mantra 24

नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ।। १.२.२४ ।।

nāvirato duścaritānnāśānto nāsamāhitaḥ | nāśāntamānaso vā'pi prajñānenainamāpnuyāt || 1.2.24 ||

One who has not turned away from bad conduct, who is not at peace, who is not composed, whose mind is not at rest: that one cannot reach this through knowledge.

Mantra 25

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

yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ | mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ || 1.2.25 ||

The one for whom both the brahmin and the warrior are food, and death is the condiment: who truly knows where that one is?

Mantra 1

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

ṛtaṃ pibantau sukṛtasya loke guhāṃ praviṣṭau parame parārdhe | chāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ || 1.3.1 ||

Both drink of the truth in the world of good deeds, entered into the cave at the supreme peak. Those who know Brahman, who tend the five fires and perform the triple Naciketa rite, call them shadow and light.

Mantra 2

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

yaḥ seturījānānāmakṣaraṃ brahma yatparam | abhayaṃ titīrṣatāṃ pāraṃ nāciketaṃ śakemahi || 1.3.2 ||

May we be able to build that Naciketa fire that is the bridge for those who sacrifice, the supreme Imperishable Brahman, the far shore for those who would cross beyond fear.

Mantra 3

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

ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 1.3.3 ||

Know the Self as the rider in the chariot and the body as the chariot. Know the intellect as the charioteer and the mind as the reins.

Mantra 4

इन्द्रियाणि हयानाहुर्विषयाँस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ।। १.३.४ ।।

indriyāṇi hayānāhurviṣayāṃsteṣu gocarān | ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ || 1.3.4 ||

The senses are the horses, the wise say, and their objects are the roads they travel. The Self joined with the senses and the mind: that, the wise call the enjoyer.

Mantra 5

यस्त्ववज्ञानवान्भवत्ययुक्तेन मनसा सदा । तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ।। १.३.५ ।।

yastvavajñānavānbhavatyayuktena manasā sadā | tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ || 1.3.5 ||

The one who is without discernment, whose mind is always uncontrolled: the senses do not obey, like bad horses for a charioteer.

Mantra 6

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

yastu vijñānavānbhavati yuktena manasā sadā | tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ || 1.3.6 ||

The one who has discernment, whose mind is always controlled: the senses obey, like good horses for a charioteer.

Mantra 7

यस्त्ववज्ञानवान्भवत्यमनस्कः सदाऽशुचिः । न स तत्पदमाप्नोति संसारं चाधिगच्छति ।। १.३.७ ।।

yastvavajñānavānbhavatyamanaskaḥ sadā'śuciḥ | na sa tatpadamāpnoti saṃsāraṃ cādhigacchati || 1.3.7 ||

The one who is without discernment, whose mind is undisciplined, who is always impure: that one does not reach that goal and goes on wandering in the cycle.

Mantra 8

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

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 1.3.8 ||

The one who has discernment, whose mind is disciplined, who is always pure: that one reaches the goal from which one is not born again.

Mantra 9

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ।। १.३.९ ।।

vijñānasārathiryastu manaḥ pragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam || 1.3.9 ||

The one whose charioteer is knowledge and who holds the mind as the reins: that one reaches the far end of the road, which is the highest abode of Vishnu.

Mantra 10

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

indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ | manasastu parā buddhirbuddherātmā mahānparaḥ || 1.3.10 ||

Beyond the senses are their objects; beyond the objects is the mind; beyond the mind is the intellect; beyond the intellect is the great Self.

Mantra 11

महतः परमव्यक्तमव्यक्तात्पुरुषः परः । पुरुषान्न परं किञ्चित्सा काष्ठा सा परा गतिः ।। १.३.११ ।।

mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ | puruṣānna paraṃ kiñcitsā kāṣṭhā sā parā gatiḥ || 1.3.11 ||

Beyond the great Self is the Unmanifest; beyond the Unmanifest is the Person. Beyond the Person there is nothing; that is the limit, that is the highest goal.

Mantra 12

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

eṣa sarveṣu bhūteṣu gūḍho'tmā na prakāśate | dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ || 1.3.12 ||

This Self hidden in all beings does not shine out. But those with sharp vision see it through a subtle and keen intellect.

Mantra 13

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि । ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ।। १.३.१३ ।।

yacchedvāṅmanasī prājñastadyacchejjñāna ātmani | jñānamātmani mahati niyacchettadyacchecchānta ātmani || 1.3.13 ||

The wise one should hold speech in the mind, hold the mind in the knowing Self, hold knowledge in the great Self, and hold that in the peaceful Self.

Mantra 14

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

uttiṣṭhata jāgrata prāpya varānnibodhata | kṣurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti || 1.3.14 ||

Arise, awake; having found the great teachers, learn. The path is sharp as a razor's edge and hard to cross: so the wise have said.

Mantra 15

असब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् । अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते ।। १.३.१५ ।।

asabdamasparśamarūpamavyayaṃ tathā'rasaṃ nityamagandhavacca yat | anādyanantaṃ mahataḥ paraṃ dhruvaṃ nicāyya tanmṛtyumukhātpramucyate || 1.3.15 ||

That which is without sound, without touch, without form, undying, without taste, eternal, without smell, beginningless, endless, beyond the great and fixed: knowing that, one is freed from the mouth of death.

Mantra 16

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

nāciketamupākhyānaṃ mṛtyuproktaṃ sanātanam | uktvā śrutvā ca medhāvī brahmaloke mahīyate || 1.3.16 ||

The wise one who tells and who hears this eternal Naciketas tale told by Death becomes great in the world of Brahman.

Mantra 17

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

ya imaṃ paramaṃ guhyaṃ śrāvayedbrahmasaṃsadi | prayataḥ śrāddhakāle vā tadānantyāya kalpate | tadānantyāya kalpata iti || 1.3.17 ||

One who recites this supreme secret in an assembly of those who know Brahman, or with due preparation at the time of the ancestor rites: that one is fitted for the eternal. That one is fitted for the eternal.

Mantra 1

पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नाऽन्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ।। २.१.१ ।।

parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nā'ntarātman | kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan || 2.1.1 ||

The Self-existent bored the sense openings outward; therefore one looks outward and not at the inner Self. Some rare wise one, desiring immortality, turns the eye inward and sees the Self within.

Mantra 2

पराचः कामाननुयन्ति बाला ते मृत्योर्यन्ति वितस्य पाशम् । अथ धीरा अमृतत्वं विदित्वा ध्रुवमधुवेष्विह न प्रार्थयन्ते ।। २.१.२ ।।

parācaḥ kāmānanuyanti bālā te mṛtyoryanti vitasya pāśam | atha dhīrā amṛtatvaṃ viditvā dhruvamadhuveṣviha na prārthayante || 2.1.2 ||

The childish pursue outward desires and fall into the wide snare of Death. The wise, knowing immortality, do not seek the permanent among the impermanent here.

Mantra 3

येन रूपं रसं गन्धं शब्दान्स्पर्शाँश्च मैथुनान् । एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ।। २.१.३ ।।

yena rūpaṃ rasaṃ gandhaṃ śabdānsparśāṃśca maithunān | etenaiva vijānāti kimatra pariśiṣyate | etadvai tat || 2.1.3 ||

By which one knows form, taste, smell, sounds, touch and mating: by that alone everything is known. What remains here beyond that? That, verily, is That.

Mantra 4

स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ।। २.१.४ ।।

svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati | mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati || 2.1.4 ||

By which one sees both the state of dreams and the state of waking: knowing the Self as great and all-pervading, the wise one does not grieve.

Mantra 5

य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ।। २.१.५ ।।

ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt | īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat || 2.1.5 ||

The one who knows this honey-eating Self, this living one nearby, the lord of what was and what will be: that one turns away from nothing. That, verily, is That.

Mantra 6

यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत । गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ।। २.१.६ ।।

yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata | guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata | etadvai tat || 2.1.6 ||

The one who was born before tapas, who was born before the waters, who entered the cave and stands there, seen through the beings: that is what one sees. That, verily, is That.

Mantra 7

या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ।। २.१.७ ।।

yā prāṇena saṃbhavatyaditirdevatāmayī | guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhirvyajāyata | etadvai tat || 2.1.7 ||

She who is born of breath, Aditi the divine, who entered the cave and was born along with the beings: That, verily, is That.

Mantra 8

अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः । दिवे दिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ।। २.१.८ ।।

araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ | dive diva īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ | etadvai tat || 2.1.8 ||

Jataveda is hidden in the two fire-sticks as an embryo well kept by pregnant mothers: fire, to be worshipped daily by the wakeful and those who offer oblations. That, verily, is That.

Mantra 9

यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति । तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ।। २.१.९ ।।

yataścodeti sūryo'staṃ yatra ca gacchati | taṃ devāḥ sarve'rpitāstadu nātyeti kaścana | etadvai tat || 2.1.9 ||

Where the sun rises from and where it goes to set: all the gods are established in that and none goes beyond it. That, verily, is That.

Mantra 10

यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ।। २.१.१० ।।

yadeveha tadamutra yadamutra tadanviha | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 2.1.10 ||

What is here is what is there; what is there is also here. The one who sees multiplicity here goes from death to death.

Mantra 11

मनसैवेदमाप्तव्यं नेह नानाऽस्ति किञ्चन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ।। २.१.११ ।।

manasaivedamāptavyaṃ neha nānā'sti kiñcana | mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati || 2.1.11 ||

This is to be grasped by the mind alone; there is no multiplicity here. The one who sees multiplicity here goes from death to death.

Mantra 12

अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानो भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ।। २.१.१२ ।।

aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati | īśāno bhūtabhavyasya na tato vijugupsate | etadvai tat || 2.1.12 ||

A person of the size of a thumb stands in the middle of the Self. Lord of what was and what will be: one turns away from nothing because of that. That, verily, is That.

Mantra 13

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ।। २.१.१३ ।।

aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ | īśāno bhūtabhavyasya sa evādya sa u śvaḥ | etadvai tat || 2.1.13 ||

A person of the size of a thumb is like a flame without smoke. Lord of what was and what will be: that one is the same today and the same tomorrow. That, verily, is That.

Mantra 14

यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं धर्मान्पृथक्पश्यन्स्तानेवानुविधावति ।। २.१.१४ ।।

yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati | evaṃ dharmānpṛthakpaśyanstānevānuvidhāvati || 2.1.14 ||

As water poured on a rocky hillside runs off in all directions, so the one who sees dharmas as separate runs after each one of them.

Mantra 15

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । एवं मुनेर्विजानत आत्मा भवति गौतम ।। २.१.१५ ।।

yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati | evaṃ munervijānata ātmā bhavati gautama || 2.1.15 ||

As pure water poured into pure water becomes just that, so the Self of the knowing sage becomes that, O Gautama.

Mantra 1

पुरमेकादशद्वारमजस्यावक्रचेतसः । अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ।। २.२.१ ।।

puramekādaśadvāramajasyāvakracetasaḥ | anuṣṭhāya na śocati vimuktaśca vimucyate | etadvai tat || 2.2.1 ||

In the city with eleven gates dwells the unborn one of undeviating awareness. Attending on that one, one does not grieve; set free, one becomes free. That, verily, is That.

Mantra 2

हंसः शुचिषद्वसुरन्तरिक्षसद्होता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ।। २.२.२ ।।

haṃsaḥ śuciṣadvasurantarikṣasadhotā vediṣadatithirduroṇasat | nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat || 2.2.2 ||

The swan that sits in purity, the wind in midspace, the priest at the altar, the guest in the house: in people, in the great, in truth, in the sky. Born of water, of cattle, of truth, of rock: it is truth and it is vast.

Mantra 3

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीनं विश्वे देवा उपासते ।। २.२.३ ।।

ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati | madhye vāmanamāsīnaṃ viśve devā upāsate || 2.2.3 ||

It sends the in-breath upward and the out-breath downward. All the gods worship this dwarf who sits in the middle.

Mantra 4

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः । देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ।। २.२.४ ।।

asya visraṃsamānasya śarīrasthasya dehinaḥ | dehādvimucyamānasya kimatra pariśiṣyate | etadvai tat || 2.2.4 ||

When this body holder, while still in the body, is being released from it and the body is falling apart: what remains here? That, verily, is That.

Mantra 5

न प्राणेन नापानेन मर्त्यो जीवति कश्चन । इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ।। २.२.५ ।।

na prāṇena nāpānena martyo jīvati kaścana | itareṇa tu jīvanti yasminnetāvupāśritau || 2.2.5 ||

No mortal lives by the in-breath or the out-breath. All live by something else on which these two depend.

Mantra 6

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । यथा च मरणं प्राप्य आत्मा भवति गौतम ।। २.२.६ ।।

hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam | yathā ca maraṇaṃ prāpya ātmā bhavati gautama || 2.2.6 ||

Now I will tell you this eternal secret Brahman and also, O Gautama, what the Self becomes on reaching death.

Mantra 7

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ।। २.२.७ ।।

yonimanye prapadyante śarīratvāya dehinaḥ | sthāṇumanye'nusaṃyanti yathākarma yathāśrutam || 2.2.7 ||

Some embodied beings go into a womb for a body again; others take the form of the unmoving, according to their actions and according to what they have heard.

Mantra 8

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ।। २.२.८ ।।

ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ | tadeva śukraṃ tadbrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 2.2.8 ||

That which stays awake while all sleep, shaping desire after desire: that alone is pure, that is Brahman, that alone is called the deathless. All worlds rest in that and none goes beyond it. That, verily, is That.

Mantra 9

अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ।। २.२.९ ।।

agniryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 2.2.9 ||

As fire, one and the same, having entered the world becomes a counterpart of each form: so the one inner Self of all beings becomes a counterpart of each form and yet is outside them all.

Mantra 10

वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ।। २.२.१० ।।

vāyuryathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva | ekastathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiśca || 2.2.10 ||

As wind, one and the same, having entered the world becomes a counterpart of each form: so the one inner Self of all beings becomes a counterpart of each form and yet is outside them all.

Mantra 11

सूर्यो यथा सर्वलोकस्य चक्षुः न लिप्यते चाक्षुषैर्बाह्यदोषैः । एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः ।। २.२.११ ।।

sūryo yathā sarvalokasya cakṣuḥ na lipyate cākṣuṣairbāhyadoṣaiḥ | ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || 2.2.11 ||

As the sun, the eye of the whole world, is not tainted by the outer faults that the eyes see: so the one inner Self of all beings, though outside them, is not tainted by the sorrow of the world.

Mantra 12

एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति । तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ।। २.२.१२ ।।

eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti | tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ sukhaṃ śāśvataṃ netareṣām || 2.2.12 ||

The one ruler, the inner Self of all beings, who makes the one form into many: the wise who see that one in the Self: theirs is lasting happiness, not others'.

Mantra 13

नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् । तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वती नेतरेषाम् ।। २.२.१३ ।।

nityo'nityānāṃ cetanaścetanānāmeko bahūnāṃ yo vidadhāti kāmān | tamātmasthaṃ ye'nupaśyanti dhīrāsteṣāṃ śāntiḥ śāśvatī netareṣām || 2.2.13 ||

Eternal among the non-eternal, aware among the aware, the one who fulfils the desires of the many: the wise who see that one in the Self: theirs is lasting peace, not others'.

Mantra 14

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् । कथं नु तद्विजानीयां किमु भाति विभाति वा ।। २.२.१४ ।।

tadetaditi manyante'nirdeśyaṃ paramaṃ sukham | kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā || 2.2.14 ||

'That is That,' they say: the highest happiness is beyond description. How shall I know it? Does it shine by itself or is it lit from outside?

Mantra 15

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ।। २.२.१५ ।।

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti || 2.2.15 ||

There the sun does not shine, nor moon and stars, these lightnings do not flash: then where would this fire shine? Everything shines only because that one shines; by its light alone all of this is lit.

Mantra 1

ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ।। २.३.१ ।।

ūrdhvamūlo'vākśākha eṣo'śvatthaḥ sanātanaḥ | tadeva śukraṃ tadbrahma tadevāmṛtamucyate | tasmiṃllokāḥ śritāḥ sarve tadu nātyeti kaścana | etadvai tat || 2.3.1 ||

This is the eternal Ashvattha tree with roots above and branches below. That alone is pure, that is Brahman, that is called the deathless. All worlds rest in it and none goes beyond it. That, verily, is That.

Mantra 2

यदिदं किञ्च जगत्सर्वं प्राण एजति निःसृतम् । महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ।। २.३.२ ।।

yadidaṃ kiñca jagatsarvaṃ prāṇa ejati niḥsṛtam | mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti || 2.3.2 ||

Whatever there is in all this world that trembles as it moves out from breath: it is a great terror, a raised thunderbolt. Those who know it become immortal.

Mantra 3

भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ।। २.३.३ ।।

bhayādasyāgnistapati bhayāttapati sūryaḥ | bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ || 2.3.3 ||

From fear of that, fire blazes; from fear of that, the sun shines. From fear of that, Indra and the wind, and Death as the fifth, run.

Mantra 4

इह चेदशकद्बोद्धुं प्राक्शरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ।। २.३.४ ।।

iha cedaśakadboddhuṃ prākśarīrasya visrasaḥ | tataḥ sargeṣu lokeṣu śarīratvāya kalpate || 2.3.4 ||

If one is able to know it here before the body falls apart, one becomes free. If not, one takes on a body in each of the worlds of creation.

Mantra 5

यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके । यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोरिव ब्रह्मलोके ।। २.३.५ ।।

yathā''darśe tathā''tmani yathā svapne tathā pitṛloke | yathā'psu parīva dadṛśe tathā gandharvaloke chāyātapayoriva brahmaloke || 2.3.5 ||

As in a mirror, so in the Self: clear. As in a dream, so in the world of the ancestors. As a reflection seen in water, so in the world of the Gandharvas. As light and shadow, so in the world of Brahman.

Mantra 6

इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् । पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ।। २.३.६ ।।

indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat | pṛthagutpadyamānānāṃ matvā dhīro na śocati || 2.3.6 ||

Knowing the separateness of the senses and their rising and setting, each arising independently: the wise one does not grieve.

Mantra 7

इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् । सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ।। २.३.७ ।।

indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam | sattvādadhi mahānātmā mahato'vyaktamuttamam || 2.3.7 ||

Beyond the senses is the mind; beyond the mind is the highest sattva. Beyond sattva is the great Self; beyond the great is the highest Unmanifest.

Mantra 8

अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च । यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ।। २.३.८ ।।

avyaktāttu paraḥ puruṣo vyāpako'liṅga eva ca | yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati || 2.3.8 ||

Beyond the Unmanifest is the Person, all-pervading and without mark. Knowing him, a being is released and reaches immortality.

Mantra 9

न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसाऽभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ।। २.३.९ ।।

na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam | hṛdā manīṣā manasā'bhiklṛpto ya etadviduramṛtāste bhavanti || 2.3.9 ||

Its form does not stand in the range of what is seen; no one sees it with the eye. It is grasped by the heart, by insight, by the mind. Those who know it become immortal.

Mantra 10

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ।। २.३.१० ।।

yadā pañcāvatiṣṭhante jñānāni manasā saha | buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim || 2.3.10 ||

When the five senses along with the mind are still and the intellect no longer stirs: that is called the highest state.

Mantra 11

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ।। २.३.११ ।।

tāṃ yogamiti manyante sthirāmindriyadhāraṇām | apramattastadā bhavati yogo hi prabhavāpyayau || 2.3.11 ||

They call that yoga: the steady holding of the senses. One is then undistracted. Yoga has both arising and dissolving.

Mantra 12

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ।। २.३.१२ ।।

naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā | astīti bruvato'nyatra kathaṃ tadupalabhyate || 2.3.12 ||

It cannot be reached by speech, not by mind, not by eye. How can it be grasped except by the one who says 'it is'?

Mantra 13

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ।। २.३.१३ ।।

astītyevopalabdhavyastattvabhāvena cobhayoḥ | astītyevopalabdhasya tattvabhāvaḥ prasīdati || 2.3.13 ||

It is to be grasped as 'it is,' through the being of both. For the one who has grasped it as 'it is,' its being becomes clear.

Mantra 14

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ।। २.३.१४ ।।

yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | atha martyo'mṛto bhavatyatra brahma samaśnute || 2.3.14 ||

When all the desires lodged in the heart are released, then the mortal becomes immortal and reaches Brahman right here.

Mantra 15

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ।। २.३.१५ ।।

yadā sarve prabhidyante hṛdayasyeha granthayaḥ | atha martyo'mṛto bhavatyetāvaddhyanuśāsanam || 2.3.15 ||

When all the knots of the heart here are cut, then the mortal becomes immortal. So much is the teaching.

Mantra 16

शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विश्वङ्ङन्याः उत्क्रमणे भवन्ति ।। २.३.१६ ।।

śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viśvaṅṅanyāḥ utkramaṇe bhavanti || 2.3.16 ||

The channels of the heart are a hundred and one. One of these goes out through the top of the head. Going up by that one, one reaches immortality. The others, at the time of departing, lead in other directions.

Mantra 17

अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ।। २.३.१७ ।।

aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ | taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa | taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti || 2.3.17 ||

The person of the size of a thumb, the inner Self, always lodged in the heart of people: draw it out from your own body with patience, as one draws out a reed from the munja grass. Know it as the pure and deathless; know it as the pure and deathless.

Mantra 18

मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा विद्यामेतां योगविधिं च कृत्स्नम् । ब्रह्मप्राप्तो विरजोऽभूद्विमृत्युरन्योऽप्येवं यो विदध्यात्ममेव ।। २.३.१८ ।।

mṛtyuproktāṃ naciketo'tha labdhvā vidyāmetāṃ yogavidhiṃ ca kṛtsnam | brahmaprāpto virajo'bhūdvimṛtyuranyo'pyevaṃ yo vidadhyātmameva || 2.3.18 ||

Naciketas, having received this knowledge taught by Death and the full method of yoga, reached Brahman, became free of blemish and free of death. Another too who knows the Self in this way becomes so.

Mantra 19

सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै ।। ॐ शान्तिः शान्तिः शान्तिः ।। २.३.१९ ।।

saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvināvadhītamastu mā vidviṣāvahai || oṃ śāntiḥ śāntiḥ śāntiḥ || 2.3.19 ||

May we two be protected together. May we two be nourished together. May we two work together with vigor. May what we study be luminous. May we not quarrel with each other. Om peace, peace, peace.