Katha Upanishad
Translated by Vidyavachaspati V. Panoli

(Scroll down or click here for Niklhilananda version)

   Om ! May He protect us both together (by illumining the nature of knowledge). May He sustain us both (by ensuring the fruits of knowledge). May we attain the vigour (of knowledge) together. Let what we learn enlighten us. Let us not hate each other. Om ! Peace ! Peace ! Peace !

   1-I-1. Out of desire, so goes the story, the son of Vajasrava gave away all his wealth. He had a son named Nachiketas.
   1-I-2. Though young, faith possessed him as presents were being brought; he thought:
   1-I-3. Water has been drunk (for the last time by these cows), grass has been eaten (for the last time); they have yielded all their milk, and are devoid of (the power of) the organs. Those worlds are indeed joyless where he goes who offers these.
   1-I-4. He then said to his parent, "father, to whom wilt thou give me?" A second time and a third time (he said it). To him he (the father) said, "To Death I give thee."
   1-I-5. Of many I go the first; of many I go the middle most. What purpose of Yama could there be which (my father) will get accomplished today through me?
   1-I-6. Think how your ancestors behaved; behold how others now behave. Like corn man decays, and like corn he is born again.
   1-I-7. Like Vaisvanara (fire), a Brahmana guest enters the houses. Men offer this to propitiate him. O Vaivasvata (Yama): fetch water (for him).
   1-I-8. Hope, expectation, association with the effects (of these two), pleasant discourse, sacrifice, acts of pious liberality, sons and cattle – all these are destroyed in the case of the man of little intellect in whose house a Brahmana dwells without food.
   1-I-9. O Brahmana, since thou, a worshipful guest, hast dwelt in my house for three nights without food, let me make salutation to thee. O Brahmana, may peace be with me. Therefore, ask for three boons in return.
   1-I-10. O Death, let Gautama (my father) be relieved of the anxiety, let him become calm in mind and free from anger (towards me), and let him recognise me and talk to me when liberated by thee. Of the three boons, this is the first I choose.
   1-I-11. Ouddalaki, the son of Aruna, will recognise thee as before and will, with my permission, sleep peacefully during nights and on seeing thee released from the jaws of Death, he will be free from anger.
   1-I-12. There is no fear in heaven; nor art thou there; nor is there any fear from old age. Transcending both hunger and thirst and rising above grief, man rejoices in heaven.
   1-I-13. O Death, thou knowest the Fire that leads to heaven. Instruct me, who am endowed with faith, about that (Fire) by which those who dwell in heaven attain immortality. This I choose for my second boon.
   1-I-14. I will teach thee well; listen to me and understand, O Nachiketas, I know the Fire that leads to heaven. Know that Fire which is the means for the attainment of heaven and which is the support (of the universe) and located in the cavity.
   1-I-15. Death told him of the Fire, the source of the worlds, the sort of bricks (for raising the sacrificial altar), how many, and how (to kindle the fire) and he (Nachiketas) too repeated it as it was told. Then Death, becoming delighted over it, said again:
   1-I-16. The exalted one, being pleased, said to him: "I grant thee again another boon now. By thy name itself shall this fire be known; and accept thou this necklace of manifold forms".
   1-I-17. Whoso kindles the Nachiketas fire thrice and becomes united with the three and does the three-fold karma, transcends birth and death. Knowing the omniscient one, born of Brahma, bright and adorable, and realizing it, he attains to surpassing peace.
   1-I-18. He who, knowing the three (form of brick etc.,), piles up the Nachiketa Fire with this knowledge, throws off the chains of death even before (the body falls off), and rising over grief, rejoices in heaven.
   1-I-19. This is the Fire, O Nachiketas, which leads to heaven and which thou hast chosen for the second boon. Of this Fire, people will speak as thine indeed. O Nachiketas, choose the third boon.
   1-I-20. This doubt as to what happens to a man after death – some say he is, and some others say he is not, – I shall know being taught by thee. Of the boons, this is the third boon.
   1-I-21. Even by the gods this doubt was entertained in days of yore. This topic, being subtle, is not easy to comprehend. Ask for some other boon, O Nachiketas. Don’t press me; give up this (boon) for me.
   1-I-22. (Nachiketas said:) Since even by the gods was doubt entertained in this regard and (since) thou sayest, O Death, that this is not easily comprehended, no other preceptor like thee can be had to instruct on this nor is there any other boon equal to this.
   1-I-23. Ask for sons and grandsons who will live a hundred years. Ask for herds of cattle, elephants gold and horses, as also for a vast extent of earth and thyself live for as many autumns as thou desirest.
   1-I-24. If thou thinkest any other boon to be equal to this, ask for wealth and longevity. Be thou the ruler over a vast country, O Nachiketas; I shall make thee enjoy all thy longings.
   1-I-25. What all things there are in the human world which are desirable, but hard to win, pray for all those desirable things according to thy pleasure. Here are these damsels with the chariots and lutes, the like of whom can never be had by men. By them, given by me, get thy services rendered, O Nachiketas, do not ask about death.
   1-I-26. These, O Death, are ephemeral and they tend to wear out the vigour of all the senses of man. Even the whole life is short indeed. Be thine alone the chariots; be thine the dance and music.
   1-I-27. Man cannot be satisfied with wealth. If we need wealth, we shall get it if we only see thee. We shall live until such time as thou wilt rule. But the boon to be asked for (by me) is that alone.
   1-I-28. Having gained contact with the undecaying and the immortal, what decaying mortal dwelling on the earth below who knows the higher goal, will delight in long life, after becoming aware of the (transitoriness of) beauty (Varian) and sport (rati) and the joy (pramoda) thereof.
   1-I-29. O Death, tell us of that, of the great Beyond, about which man entertain doubt. Nachiketas does not pray for any other boon than this which enters into the secret that is hidden.

   1-II-1. Different is (that which is) preferable; and different, indeed, is the pleasurable. These two, serving different purposes, blind man. Good accrues to him who, of these two, chooses the preferable. He who chooses the pleasurable falls from the goal.
   1-II-2. The preferable and the pleasurable approach man. The intelligent one examines both and separates them. Yea, the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed) and kshema (the preservation of that which is already in possession).
   1-II-3. Thou hast relinquished, O Nachiketas, all objects of desire, dear and of covetable nature, pondering over their worthlessness. Thou hast not accepted the path of wealth in which perish many a mortal.
   1-II-4. What is known as ignorance and what is known as knowledge are highly opposed (to each other), and lead to different ways. I consider Nachiketas to be aspiring after knowledge, for desires, numerous though they be, did not tear thee away.
   1-II-5. Living in the midst of ignorance and deeming themselves intelligent and enlightened, the ignorant go round and round staggering in crooked paths, like the blind led by the blind.
   1-II-6. The means of attaining the other world does not become revealed to the non-discriminating one who, deluded by wealth, has become negligent. He who thinks, ‘this world alone is and none else’ comes to my thraldom again and again.
   1-II-7. Of the Self many are not even able to hear; Him many, though they hear, do not comprehend. Wonderful is the expounder of the Self and attainer, proficient. The knower (of the Self) taught by an able preceptor is wonderful.
   1-II-8. This (Self), if taught by an inferior person, is not easily comprehended, for It is variously thought of. Unless taught by another (who is a perceiver of non-difference) there is no way (of comprehending It), for It is not arguable and is subtler than subtlety.
   1-II-9. This (knowledge of the Self) attained by thee cannot be had through argumentation. O dearest, this doctrine, only if taught by some teacher (other than a logician), leads to right knowledge. O, thou art rooted in truth. May a questioner be ever like thee, O Nachiketas.
   1-II-10. I know that the treasure is impermanent, for that which is constant cannot be reached by things which are not constant. Therefore, has the Nachiketa Fire been kindled by me with impermanent things, and I have attained the eternal.
   1-II-11. The fulfilment of all desires, the support of the universe, the endless fruits of sacrifice, the other shore of fearlessness, the extensive path which is praiseworthy and great, as also (thy own exalted) state – seeing all these thou hast, intelligent as thou art, boldly rejected (them).
   1-II-12. The intelligent one, knowing through concentration of mind the Self that is hard to perceive, lodged in the innermost recess, located in intelligence, seated amidst misery, and ancient, abandons joy and grief.
   1-II-13. Having heard this and grasped it well, the mortal, separating the virtuous being (from the body etc.,) and attaining this subtle Self, rejoices having obtained that which causes joy. The abode (of Brahman), I think, is wide open unto Nachiketas.
   1-II-14. Tell me of that which thou seest as distinct from virtue, distinct from vice, distinct from effect and cause, distinct from the past and the future.
   1-II-15. The goal which all the Vedas expound, which all austerities declare, and desiring which aspirants resort to Brahmacharya, that goal, I tell thee briefly: It is this – Om.
   1-II-16. This syllable (Om) indeed is the (lower) Brahman; this syllable indeed is the higher Brahman; whosoever knows this syllable, indeed, attains whatsoever he desires.
   1-II-17. This support is the best; this support is the supreme. Knowing this support one is magnified in the world of Brahman.
   1-II-18. The intelligent Self is not born, nor does It die. It did not come from anywhere, nor did anything come from It. It is unborn, eternal, everlasting and ancient, and is not slain even when the body is slain.
   1-II-19. If the slayer thinks that he slays It and if the slain thinks of It as slain, both these do not know, for It does not slay nor is It slain.
   1-II-20. The Self that is subtler than the subtle and greater than the great is seated in the heart of every creature. One who is free from desire sees the glory of the Self through the tranquillity of the mind and senses and becomes absolved from grief.
   1-II-21. While sitting, It goes far, while lying It goes everywhere. Who other than me can know that Deity who is joyful and joyless.
   1-II-22. The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly seated in things that are perishable, and to be great and all-pervading, does not grieve.
   1-II-23. The Self cannot be attained by the study of the Vedas, not by intelligence nor by much hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its own nature.
   1-II-24. None who has not refrained from bad conduct, whose senses are not under restraint, whose mind is not collected or who does not preserve a tranquil mind, can attain this Self through knowledge.
   1-II-25. The Self to which both the Brahmana and the Kshatriya are food, (as it were), and Death a soup, how can one know thus where It is.

   1-III-1. The knowers of Brahman and those who kindle the five fires and propitiate the Nachiketa Fire thrice, speak of as light and shade, the two that enjoy the results of righteous deeds, entering within the body, into the innermost cavity (of the heart), the supreme abode (of Brahman).
   1-III-2. May we be able to know the Nachiketa Fire which is the bridge for the sacrificers, as also the imperishable Brahman, fearless, as well as the other shore for those who are desirous of crossing (the ocean of samsara).
   1-III-3. Know the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.
   1-III-4. The senses they speak of as the horses; the objects within their view, the way. When the Self is yoked with the mind and the senses, the wise call It the enjoyer.
   1-III-5. But whoso is devoid of discrimination and is possessed of a mind ever uncollected – his senses are uncontrollable like the vicious horses of a driver.
   1-III-6. But whoso is discriminative and possessed of a mind ever collected – his senses are controllable like the good horses of a driver.
   1-III-7. But whoso is devoid of a discriminating intellect, possessed of an unrestrained mind and is ever impure, does not attain that goal, but goes to samsara.
   1-III-8. But whoso is possessed of a discriminating intellect and a restrained mind, and is ever pure, attains that goal from which he is not born again.
   1-III-9. But the man who has a discriminating intellect as his driver, and a controlled-mind as the reins, reaches the end of the path – that supreme state of Vishnu.
   1-III-10. The sensory objects are subtler than the senses, and subtler than the sensory objects is mind. But intellect is subtler than mind and subtler than intellect is Mahat (the Hiranyagarbha).
   1-III-11. The unmanifested (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the unmanifested is Purusha. There is nothing subtler than Purusha. That is the end, that is the supreme goal.
   1-III-12. This Self hidden in all beings does not shine. But by seers of subtle and pointed intellect capable of perceiving subtle objects, It is seen.
   1-III-13. Let the wise man merge speech in his mind, merge that (mind) into the intelligent self and the intelligent self into the Mahat. (Let him then) merge the Mahat into the peaceful Self.
   1-III-14. Arise, awake, and learn by approaching the exalted ones, for that path is sharp as a razor’s edge, impassable, and hard to go by, say the wise.
   1-III-15. By knowing that which is soundless, touchless, formless, undecaying, so also tasteless, eternal, odourless, beginningless, endless, subtler than Mahat and constant, man is liberated from the jaws of death.
   1-III-16. Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahman.
   1-III-17. Whoso, becoming pure, causes this supreme secret to be recited before am assembly of the Brahmanas, or at the time of Sraddha, that (ceremony) secures for him infinite results, secures infinite results.

   2-I-1. The self-existent damned the out-going senses. Therefore one sees externally and not the internal Self. Someone (who is) intelligent, with his eyes turned away, desirous of immortality, sees the inner Self.
   2-I-2. The unintelligent go after outward pleasures; they fall into the meshes of wide-spread death. But the intelligent, having known immortality to be constant, never covet here objects that are inconstant.
   2-I-3. By the self (a man knows) form, taste, odour, sound, touch, and the sexual joy. What remains here (unknowable to the Self)? This verily is that (thou seekest).
   2-I-4. Knowing that great and all-pervading Self by which one sees (the objects) both in the sleep and the waking states, the intelligent man grieves no more.
   2-I-5. Whoso knows the self closely, the honey-eater, the supporter of the vital airs and the lord of the past and the future, will not henceforward protect himself. This verily is that (thou seekest).
   2-I-6. He who perceives the First-born that came into being from Tapas (Brahman) before the waters, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
   2-I-7. (He who perceives) this Aditi that comes into being as the Prana, comprising all the gods, that is manifested along with the elements, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
   2-I-8. The (sacrificial) fire lodged in the two aranis, even as the foetus is carefully borne by the pregnant woman, is fit to be worshipped every day by men who are wakeful and possessed of oblation. This verily is that (thou seekest).
   2-I-9. On that from which the sun rises and in which it sets, are fixed all the gods. None ever goes beyond that. This verily is that (thou seekest).
   2-I-10. What indeed is here is there; what is there is here again. Whoso here sees as though different, passes from death to death.
   2-I-11. By mind alone is this attainable; there is no difference here whatsoever. Whoso here sees as though different, passes from death to death.
   2-I-12. The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (henceforward) want to protect oneself. This verily is that (thou seekest).
   2-I-13. The Purusha of the size of a thumb is like a smokeless flame and is the Lord of the past and the future. He certainly exists now and shall certainly exist tomorrow. This verily is that (thou seekest).
   2-I-14. As rain-water fallen on a mountain ridge runs down the rocks, so does one seeing the selves differently run after them alone.
   2-I-15. As pure water poured into pure water remains the same only, so does the Self of the thinker who knows thus become, O Gautama.

   2-II-1. The city of the unborn whose knowledge is like the light of the sun, consists of eleven gates. Meditating on Him, one does not grieve and, becoming free (from bondage), one becomes liberated. This verily is that (thou seekest).
   2-II-2. As mover (sun), He dwells in heaven; (as air), He pervades everything and dwells in inter-space; as fire, on the earth; as guest, in the houses; He dwells in men; dwells in the gods; dwells in truth and dwells in space. He is all that is born in water, all that is born on earth, all that is born in sacrifices and all that is born on the mountains; He is unchanging and great.
   2-II-3. (He) raises the prana upward and casts the apana downward. All the gods worship Him who is adorable and seated in the middle.
   2-II-4. When this Self seated in the body is torn away and freed from the body, what remains here? This verily is that (thou seekest).
   2-II-5. Not by prana, not by apana does a mortal live; but all live by something else on which these two depend.
   2-II-6. I will describe to thee, O Gautama, this secret ancient Brahman and also what becomes of the Self after death.
   2-II-7. Some jivas enter the womb for assuming bodies; others go into the unmoving, in accordance with their karma and with their knowledge.
   2-II-8. This Purusha who is awake when all are asleep, creating all things cherished, is certainly pure; that is Brahman; that is called the Immortal. All worlds are strung on that; none passes beyond that. This verily is that (thou seekest).
   2-II-9. Just as fire, though one, having entered the world, assumes a separate form in respect of every form, so does the in-dwelling Self of all beings, though one, assume a form in respect of every form, and is outside it.
   2-II-10. Just as wind, though one, having entered the world, assumes a separate form in respect of each form, so does the in-dwelling Self of all beings, though one, assumes a form in respect of every form and is outside it.
   2-II-11. Just as the sun, which is the eye of the entire world, is not tainted by the external impurities seen by the eyes, so also, the in-dwelling Self of all beings, though one, is not tainted by the sorrows of the world, It being external.
   2-II-12. Eternal happiness belongs to the intelligent – not to others – who realize in their hearts Him who is one, the controller and the in-dwelling Self of all beings, and who makes the one form manifold.
   2-II-13. Whoso among the intelligent realize the Self in the (inner space of the) heart as the eternal among the ephemeral, the consciousness among the conscious, who, though one, dispenses the desired objects to many, to them belongs eternal peace, not to others.
   2-II-14. How shall I know that indescribable and supreme Bliss which they think of as ‘This’? Is It self-luminous or does It shine distinctly, (making Itself perceptible to the intellect), or does It not?
   2-II-15. There the sun shines not, nor do the moon and the stars, nor do these lightnings. How (then) can this fire (shine)? Everything shines after Him that shines. By His light shines all this.

   2-III-1. This peepul tree with root above and branches down is eternal. That (which is its source) is certainly pure; that is Brahman and that is called immortal. On that are strung all the worlds; none passes beyond that. This verily is that (thou seekest).
   2-III-2. All this universe, evolved (from Brahman), moves in prana (in Brahman); the most frightful like an uplifted thunderbolt. Those who know this become immortal.
   2-III-3. For fear of Him, fire burns;
      For fear of Him, shines the sun;
      For fear of Him, Indra and Vayu function;
      For fear of Him, death, the fifth, stalks on the earth.
   2-III-4. If one could know here prior to the falling of the body, (one becomes liberated); (if not), one becomes fit to be embodied in the worlds of creatures.
   2-III-5. As in a mirror, so in one’s intellect; as in a dream, so in the world of manes; as seen in water, so in the world of the Gandharvas; as in the case of shade and light, so in the world of Brahma.
   2-III-6. The intelligent man, having known the different nature of the senses originating separately (from their causes), as also their rising and setting, does not grieve.
   2-III-7. The mind is subtler than the senses; subtler than the mind is the intellect; Mahat (Hiranyagarbha) is subtler than the intellect; subtler than Mahat is Avyakta (Unmanifested).
   2-III-8. But subtler than Avyakta is Purusha, all-pervading and without a linga (distinguishing mark) indeed, knowing whom a mortal becomes freed and attains immortality.
   2-III-9. His form does not stand within the scope of vision; none beholds Him with the eye. By the intellect restraining the mind, and through meditation is He revealed. Those who know this become immortal.
   2-III-10. When the five senses of knowledge are at rest together with the mind, and the intellect is not active, that state they call the highest.
   2-III-11. That steady restraint over the senses they regard as yoga. Then one becomes vigilant, for yoga can indeed originate (in one) and can be lost (as well).
   2-III-12. Not by speech, not by mind, not by the eye can It be attained. Except in the case of one who says, ‘It exists’, how can It be known to anyone else?
   2-III-13. The Self should be apprehended as existing and also as It really is. Of these two (aspects), to him who knows It to exist, Its true nature is revealed.
   2-III-14. When all longings that are in the heart vanish, then a mortal becomes immortal and attains Brahman here.
   2-III-15. When all the knots of the heart are cut asunder here, then a mortal becomes immortal. Only this much is the instruction.
   2-III-16. There are a hundred and one nerves of the heart. Of then, one goes out piercing the head. Going up through that, one attains immortality; the others serve for departing in different ways.
   2-III-17. Purusha of the size of a thumb, the inner Self, is ever seated in the heart of all living beings. One should, with steadiness, separate Him from one’s own body as stalk from the Munja grass. One should know Him as pure and immortal; one should know Him as pure and immortal.
   2-III-18. Nachiketas then, having acquired this knowledge imparted by Death, as also the instructions on Yoga in entirety, attained Brahman having become dispassionate and deathless. So does become any one else also who knows the inner Self thus.

   Om ! May He protect us both together (by illumining the nature of knowledge). May He sustain us both (by ensuring the fruits of knowledge). May we attain the vigour (of knowledge) together. Let what we learn enlighten us. Let us not hate each other. Om ! Peace ! Peace ! Peace !

Here ends the Kathopanishad, as contained in the Krishna-Yajur-Veda.

Katha Upanishad

Source: "The Upanishads - A New Translation" by Swami Nikhilananda

Invocation 

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other! 

Om. Peace! Peace! Peace! 

Part One 

Chapter I 

1     Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa. 

2—3     When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve. 

4     He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you. 

5     Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him? 

6     Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again.

7     Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death! 

8     The brahmin who dwells in a house, fasting, destroys that foolish householder’s hopes and expectations, the reward of his intercourse with pious people, the merit of his kindly speech, the good results of his sacrifices and beneficial deeds and his cattle and children as well. 

9     Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me! 

10     Nachiketa said: O Death, may Gautama, my father, be calm, cheerful and free from anger toward me! May he recognise me and greet me when I shall have been sent home by you! This I choose as the first of the three boons. 

11     Yama said: Through my favour, your father, Auddilaki Aruni, will recognise you and be again toward you as he was before. After having seen you freed from the jaws of death, he will sleep peacefully at night and bear no anger against you. 

12—13     Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire—sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon. 

14     Yama said: I know well the Fire—sacrifice, which leads to Heaven and I will explain it to you. Listen to me. Know this
Fire to be the means of attaining Heaven. It is the support of the universe; it is hidden in the hearts of the wise. 

15     Yama then told him about the Fire, which is the source of the worlds and what bricks were to be gathered for the altar and how many and how the sacrificial fire was to be lighted. Nachiketa, too, repeated all this as it had been told him. Then Yama, being pleased with him, spoke again. 

16     High—souled Death, being well pleased, said to Nachiketa: I will now give you another boon: this fire shall be named after you. Take also from me this many—coloured chain. 

17     He who has performed three times this Nachiketa sacrifice, having been instructed by the three and also has performed his three duties, overcomes birth and death. Having known this Fire born of Brahman, omniscient, luminous and adorable and realised it, he attains supreme peace. 

18     He who, having known the three, has performed three times the Nachiketa sacrifice, throws off, even here, the chains of death, overcomes grief and rejoices in Heaven. 

19     This, O Nachiketa, is your Fire—sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, choose the third boon. 

20     Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons. 

21     Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is
subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon. 

22     Nachiketa said: O Death, even the gods have their doubts about this subject; and you have declared it to be not easy to understand. But another teacher like you cannot be found and surely no other boon is comparable to this. 

23     Yama said: Choose sons and grandsons who shall live a hundred years; choose elephants, horses, herds of cattle and gold. Choose a vast domain on earth; live here as many years as you desires. 

24     If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king, O Nachiketa, of the wide earth. I will make you the enjoyer of all desires. 

25     Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments — men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death. 

26     Nachiketa said: But, O Death, these endure only till tomorrow. Furthermore, they exhaust the vigour of all the sense organs. Even the longest life is short indeed. Keep your horses, dances and songs for yourself. 

27     Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked. 

28     Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song? 

29     Tell me, O Death, of that Great Hereafter about which a man has his doubts. 

Chapter II 

1     Yama said: The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end. 

2     Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice. 

3     O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink. 

4     Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you away. 

5     Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. 

6     The Hereafter never reveals itself to a person devoid of discrimination, heedless and perplexed by the delusion of wealth. "This world alone exists," he thinks, "and there is no other." Again and again he comes under my sway.

7     Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor. 

8     Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument. 

9     This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you! 

10     Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non— eternal. Yet I have performed the Nachiketa sacrifice with the help of non—eternal things and attained this position which is only relatively eternal. 

11     The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal—all this you have seen; and being wise, you have with firm resolve discarded everything. 

12     The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body—he, indeed, leaves joy and sorrow far behind. 

13     The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all
physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa. 

14     Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be—tell me That. 

15     Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om. 16 This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires. 

17     This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma. 18 The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed. 

19     If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed. 

20     Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self through tranquillity of the senses and the mind and becomes free from grief.

21     Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not? 

22 The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all— pervading, does not grieve. 

23     This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. 

24     He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality. 

25     Who, then, knows where He is—He to whom Brahmins and kshattriyas are mere food and death itself a condiment? 

Chapter III 

1     Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. 

2     We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.

3     Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins. 

4     The senses, they say, are the horses; the objects, the roads. The wise call the atman—united with the body, the senses and the mind—the enjoyer. 

5     If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer. 

6     But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer. 

7     If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births. 

8     But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again. 

9     A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu. 

10—11     Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.

12     That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one—pointed and subtle intellects. 

13     The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic Mind and the Cosmic Mind in the Tranquil Self. 

14     Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say—hard to tread and difficult to cross. 

15     Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging—one is freed from the jaws of death. 

16     The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman. 

17     And he who, practising self—control, recites the supreme secret in an assembly of Brahmins or at a after—death ceremony obtains thereby infinite rewards. Yea, he obtains infinite rewards. 

Part Two 

Chapter I 

1     Yama said: The self—existent Supreme Lord inflicted an injury upon the sense—organs in creating them with outgoing tendencies; therefore a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.

2     Children pursue outer pleasures and fall into the net of widespread death; but calm souls, having known what is unshakable Immortality, do not covet any uncertain thing in this world. 

3     It is through Atman that one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains unknown to Atman? This, verily, is That. 

4     It is through Atman that one perceives all objects in sleep or in the waking state. Having realised the vast, all—pervading Atman, the calm soul does not grieve. 

5     He who knows the individual soul, the experiencer of the fruits of action, as Atman, always near and the Lord of the past and the future, will not conceal himself from others. This, verily, is That. 

6     He verily knows Brahman who knows the First—born, the offspring of austerity, created prior to the waters and dwelling, with the elements, in the cave of the heart. This, verily, is That. 

7     He verily knows Brahman who knows Aditi, the soul of all deities, who was born in the form of Prana, who was created with the elements and who, entering into the heart, abides therein. This, verily, is That. 

8     Agni, hidden in the two fire—sticks and well guarded—like a child in the womb, by its mother—is worshipped day after day by men who are awake and by those who offer oblations in the sacrifices. This, verily, is That.

9     Whence the sun rises and whither it goes to set, in whom all the devas are contained and whom none can ever pass beyond— This, verily, is That. 

10     What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here. 

11     By the mind alone is Brahman to be realised; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That. 

12     The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the past and the future. After knowing Him, one does not conceal oneself any more. This, verily, is That. 

13     The Purusha, of the size of a thumb, is like a flame without smoke. The Lord of the past and the future, He is the same today and tomorrow. This, verily, is That. 

14     As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions. 

15     As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows. 

Chapter II 

1     There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That.

2     He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great. 

3     He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle.

4     When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That? 

5     No mortal ever lives by prana, which goes up, nor by apana, which goes down. Men live by something different, on which these two depend. 

6     Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death. 

7     Some jivas enter the womb to be embodied as organic beings and some go into non—organic matter—according to their work and according to their knowledge. 

8     He, the Purusha, who remains awake while the sense—organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That. 

9     As the same non—dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. 

10     As the same non—dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. 

11     As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it. 

12     There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves—not to others. 

13     There is One who is the eternal Reality among non—eternal objects, the one truly conscious Entity among conscious objects and who, though non—dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves—not to others. 

14     The sages realise that indescribable Supreme Joy as "This is That." How can I realise It? Is It self—luminous? Does It shine brightly, or not? 

15     The sun does not shine there, nor the moon and the stars, nor these lightnings—not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted.

Chapter III 

1     This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That. 

2     Whatever there is—the whole universe—vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. 

3     From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. 

4     If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. 

5     As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. 

6     Having understood that the senses have their separate origin and that they are distinct from Atman and also that their rising and setting belong to them alone, a wise man grieves no more. 

7     Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest.

8     Beyond the Unmanifest is the Person, all—pervading and imperceptible. Having realised Him, the embodied self becomes liberated and attains Immortality. 

9     His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal. 

10     When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State. 

11     This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious. 

12     Atman cannot be attained by speech, by the mind, or by the eye. How can It be realised in any other way than by the affirmation of him who says: "He is"? 

13     He is to be realised first as Existence limited by upadhis and then in His true transcendental nature. Of these two aspects, Atman realised as Existence leads the knower to the realisation of His true nature. 

14     When all the desires that dwell in the heart fall away, then the mortal becomes immortal and here attains Brahman. 

15     When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching.

16     There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. But when his prana passes out by other arteries, going in different directions, then he is reborn in the world. 

17     The Purusha, not larger than a thumb, the inner Self, always dwells in the hearts of men. Let a man separate Him from his body with steadiness, as one separates the tender stalk from a blade of grass. Let him know that Self as the Bright, as the Immortal—yea, as the Bright, as the Immortal. 

18     Having received this wisdom taught by the King of Death and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the inmost Self. 

End of Katha Upanishad 

Peace Chant 

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other! 

Om. Peace! Peace! Peace!